¶ SERMONS of M. john calvin, upon the▪ X. commandements of the Law, given of God by Moses, otherwise called the Decalogue.  
Gathered word for word, presently at his Sermons, when he preached on Deuteronomie, without adding unto, or diminishing from them any thing afterward.  
Translated out of French into English, by I H.  
¶ Imprinted at London, for john Harison. 1579.   

¶ To the Right excellent and Honourable Lord, the Lord Robert Dudley, Earl of Leycester, Baron of Denbigh, Knight of the most Noble Order of the Garter, Master of the Queen's majesties horses, and one of her Grace's most Honourable privy Council, john Harmar wisheth all godly felicity, continuance of health, increase of Honour, and Graces eternal.  
OCcasioned, Right Honourable, to consider certain of M. Caluins' Sermons in the French tongue, upon the law of God and his hests, and finding them (though gathered and set forth by others, yet) answerable to their maker's labour, to be godly, learned, and profitable, I was the bolder to adventure the deliverance of them into our mother language, and most bold to present your Honour therewith: the beginning of small ability, such as they be, yet due to your Lordship, unto whom I own all thankfulness and humble duty. Your Honour's good procurement of her majesties gracious favour, whereby I first become a Scholar in Winchester College, afterward to be removed to the New College of Oxford, whereof at this present I am a poor member, I could never since forget, or bury so good a benefit in such great oblivion. Some signification therefore of a grateful mind is herein sought, together with the profit of many the simpler sort, which the rather may be attained to, by your Lordships honourable name, favourable countenance, and protection, which being vouchsafed, will be sufficientlieable to countervail the contrary endeavours of such evil disposed persons as seek even under the colour of greatest truth, to pull out the eyes of knowledge, and to bring a palpable darkness upon the face of the earth, a darkness to be brought in by the gross mist of devout ignorance as more perilous, so more lamentable than the temporary darkness of Egypt. For that is the pretence which they use, when as they seek no other thing than to entrap men by devilish Sophistry. What need the law (say they?) We have the Gospel. What need we written expositors? We have the lively voices of Preachers sounding in great plenty every where. Of which two speeches, the former is vain, the latter partial, and both of them are wicked. Truth it is, that the strength and sting of the laws dominion to condemnation, concerning the faithful, is weakened and clean plucked out: that the fire is extinguished wherewith the mountain smoked, that the stony tables are softened, that the heavy yoke is lightened, that grace hath superabounded, and an horn of strong salvation is erected and declared through the administration of the spirit. What then? Shall we therefore welter in sin, and wallow in the lusts thereof, because of these things? God forbidden. Nay rather, as the law schooleth us, to seek for grace at the body of Christ, so the gracious Christian is taught to repair again to the book of the law, to live thereafter: in deed now, without servile fear, being delivered from bondage, to serve in freedom of an upright, holy, and sincere conscience. But as the Bee that hath in her honey, hath also a sting: so the best men endued with the grace of GOD, a thing incomparably better than honey, have notwithstanding certain remnants of the stain of Adam, as a sting of corruption to their mortal bodies. Whereof to put us in mind, that we may pluck out this sting, and as it were weed the garden of our consciences (who as the purest ground, yet bring forth some weeds of imperfection:) the law of God is most behoveful and necessary, and M. Caluins' traveles thereon, most fruitful and profitable, who striketh ever at the original and root of sin, and bringeth the commandment to his old, first, and true meaning, from the corrupt and common understanding. For he groundeth the exposition of the law, upon the nature of the Lawgiver, who, because he is a spirit, will be served in spirit and truth. And because he searcheth the reins, & soundeth the depth of the heart, will be served with every affection and motion thereof, in all holiness and sincerity: so that no man can safely feed or flatter himself in the smallest of his own faults or follics. And now, what need there is of this knowledge in England, all men see, and others can better say, than myself declare, how thinly, scant here and there, such excellent understanding groweth. Which thing in more words to lament, were an overlong detaining of your Lordship from your greater affairs. The Lord of Lords, and God almighty guard you ever, and guide you with his holy spirit, to the benefit and commodity of our country, and to the profit of his Church, with increase of honour, to his honour always.  
Your humble to command▪ john Harmar.   

The first Sermon of M. john calvin, upon the Commandments of the Law.  Deut. Chap. 4. 
44 This is the Law, which Moses set before the children of Israel.  
45 These are the witnesses, and the ordinances, and the Laws, which Moses declared to the children of Israel, after they came out of Egypt.  
46 On this side jordan, in the valley over against Beth-peor, in the land of Sihon King of the Amorites, which dwelled at Heshbon.  
FOrasmuch as the world is hardly kept and retained in subjection under God, let us see how he, for his part, after he had chosen to himself one peculiar people, vouchsafeth to rule them, not for one time only, but so long, and so often, until the people should be well accustomed to the yoke: which order he useth yet daily in his Church. It aught to suffice us, that we had understood of the truth of our God in one simple word: but because we are not so ready to believe, as were requisite, and when we have begun, we decline and fall away in the end, insomuch that we utterly forget that which was taught us: see I say, how he is not contented to have declared unto us for one day, that which appertaineth to our salvation, but calleth the same to our minds continually, and imprinteth it in our hearts as much as is possible. Let us consider to this purpose, how Moses reciteth in this place, that he not only delivered the Law in Horeb, but also that after that he had made his circuit in the wilderness by the space of forty years or there about, he hath again instructed the people, yea, that of all the time he was with them, he never ceased to set before them, that which God had commanded him to publish, as we have already above touched. And the diligence we here see in Moses, is not superfluous, but to good purpose, when he saith, that being come almost to jordan, and having discomfited Sehon King of the Amorites, and Og the King of Bashan his neighbour, that he yet putteth them in mind of the statutes and ordinances of God, to the end the people should rest on them, and put them in practice, and that if heretofore they have not been sufficiently instructed, they should at the jest then know the truth of the Lord, wherein they should wholly abide. Thus ye see what Moses meant by this place: and here he purposely placeth together these words: the Law, the Witnesses, the Statutes, the Ordinances, to the end he might more fully express & declare (as we have before showed,) that God hath not instructed his people by halves, or delivered unto them some obscure or short and unperfect doctrine: but that he hath comprised in the Law whatsoever was good and profitable: so that if in it the people would stay themselves, they should not need to be busied in seeking for any thing beside, as being fully and wholly guided and directed by it. Let us mark this, for in this sense the Law is a doctrine, as indeed, the word whereby it is called, is hence taken and derived. It followeth, The witnesses, which unporteth as much, as if God should declare that he maketh some contract or bargain with men, that he setteth down articles to this end, that he neither omitteth or forgetteth any thing, which should serve to knit up this mutual agreement and alliance, when it pleaseth him to choose and adopt us for his people and for his Church: & to bring us to himself. For to speak in few words, all that which concerneth this spiritual covenant between him and us, is comprehended under this word, Witnesses, because these are as the articles and points of the covenant, as when bonds are given when men contract and bargain together, all is put in, which may serve for the one, and the other party. We see then how God hath protested, that the Law containeth a sufficient doctrine, if so be men would keep themselves under it: to the declaration whereof the two other words follow, the Statutes, the Ordinances. Now when God bestoweth such pain to teach and instruct us, and declareth that he hath omitted nothing which might pertain hereunto, who will not marvel that our minds for all this are so fleeing and wandering, that we always desire, I know not what something better than that which we find in the word of God? This devilish curiosity both from all times reigned in the world, and at this day a man may see, that whatsoever one doth, he can not repress and stay this wicked and cursed desire, but that men will be always wiser than God would have them to be. And why? We can not deny when his word is preached, but that he hath declared all things, which were good and for our profit: but yet we for all this time are very ticklish, we float in out fantasies, and we will always have one thing or other, more than that which God hath showed us. Seeing then that such a vice bewrayeth itself in us, it doth stand us in hand to bear in mind the warning which is here contained: namely, that if we will suffer God to be our master, we shall find in his school all perfection of wisdom. For his law is sufficient of itself to make us wise again. 
Col. 1. 28.  It containeth as we have said the articles which serve to join us to our God, in whom all our glory and felicity consisteth. Moreover, it showeth us the rule of well doing, in such sort that we need not search further to understand what God liketh and alloweth: for we have both his statues & ordinances. So then we may know and be throughlie persuaded, that our life shallbe acceptable unto God, if we pass not the bounds which he hath set and assigned us: but if we add any thing of our own, whatsoever it be, let us not think that God approveth it as right and good: for he hath forgotten nothing of that which belongeth to our profit and necessity. These two points are well worth the noting, for they serve to make us to have in greater price and reverence the doctrine, which is every day proposed unto us in the name of God. For when we see that in it is perfect wisdom, aught not we is apply all our senses to it, and to hold ourselves thereto? When we see that God ceaseth not, but continueth daily to teach us, aught not we for our part to be diligent and attentive, to the end we might profit under him? And if at the first we be not so given unto it, as were requisite we should be all the time of our life, aught we not to train ourselves to know always better and better, the will of God, even until we be wholly rid of all ignorance, which shallbe when we are taken forth of this world, and not before? Now it is certain, that which Moses hath done, aught at this day to serve us for a rule and example: for it is not done at random, and beside good purpose: Again, God appointed him as a spectacle and mirror to all Prophets, and to all those which have the charge of teaching in his church. Let us then understand, that God will not that we receive his truth for one day only, as if one lesson were enough for us: but that we should repeat again that which before we understood, to the end it might tarry by us, and take such deep root in us, that we might have no excuse, nor make any allegation, to say: O, I have not been yet thoroughly instructed. God then on his part is always ready to teach us, to the end we might not err, except we ourselves would wittingly decline, and of wilful malice. And here is express mention made of the temple of Peor, to show, that although the people had in that place an object or sight to turn them to superstition, yet they had also a remedy, in that God daily stirred them up by his word, to the end they should not meddle with the idolatries of the paynim. True it is, that it was an hard and grievous chastisement, that the people of God were feign to have ever before their eyes the temple of an idol: it was all one, as if God, to spite and anger them, should say: I did call you to possess a land, which should be dedicated to my service, where you should have seen nothing which might in any point have offended you: for my sanctuary should have been set up in the midst of you. I would have been purely worshipped according to my law, the land should not have been unhallowed & defiled with her old superstitions, all idolatry should have been so razed out, that a man should hear nothing but my praises sounded: but now ye see ye are here in the corner of the country, where you see a temple of idols, where you see many villainous abominations. This is then as a vengeance which you feel for your sins, for as much as you have not been worthy to enter into the land, which I did promise' you. See then how God would chastise his people, when he suffereth them to devil nigh unto the temple of Peor. And at this day, when we are mingled among idolaters, and perceive what uncleanness they commit, and how they pervertall religion, let us know that God by this means doth punish us, or at lest humbleth us because of our sins. And in deed considering this, we aught not only to lament for the sins which are committed by these incredulous and unbelieving persons, but also because we know that we are not worthy to have the world wholly reformed, and to behold an agreement & harmony in religion, that God might be in all places purely worshipped, that when we are so near to the superstitions of other, that we be constrained to see some of the marks and signs, and to hear something thereof, we must impute this to our own sins. But how so ever it be, God ceaseth not to give a good remedy to the people of Israel: for when the law was in this sort taught by Moses, it was all one, as if God should separate his, from those miserable blind ones, which wandered and went astray in their superstitions. Now hereupon we have to note, that although all the world be perverted, and that in it we see great confusions, and that all is full of errors and corruptions, yet notwithstanding it behoveth that we have recourse to the word of God, to be guided thereby, which must strengthen us in such sort, that we may defy all the superstitions of idolaters. And if we be so full fraughted with vanity, that we give over ourselves to decline and to turn aside hither and thither, after that God shall have given us his word, there remaineth then no excuse. For (as I have already said) this should be a bridle good enough for us, that God declareth to us his william. Although all the world draw backward, and some have one fantasy, and others make a fair show of some religion, yet all this must be esteemed as vain & frivolous, after that we have heard the voice of our God, and by that shall have intelligence of his william. And therefore let us put to our use this certain and infallible doctrine, the word of God, to withdraw us from all wicked opinions, from all evil errors, from all that the devil hath forged and counterfeited, and from all that men shall have invented & devised in the world. Thus ye see what we have to bear in mind, when Moses maketh mention here of the temple of Peor. Now he also addeth, that this was after the two kings, Og the king of Bashan, & Sehon the king of the Amorites, or of Heshbon, were discomfited. This circumstance serveth to reprove the people, if they should not yield themselves in all obedience unto God. We know that according to the benefit GOD bestoweth on us, we aught so much the more to be stirred up and provoked to love and to fear him. God hath showed himself bountiful and liberal towards us: aught it not to draw us so much the more unto him? For when a mortal man is indebted and bound unto us for some benefit and good turn, shall he not be accounted dissolute and very unthankful, if he reknowledge not the good we did him? How then shall there be less excuse towards the living God? Let us then remember that Moses in this place maketh express mention of these two Kings, which were vanquished and subdued, to the end the people should reknowledge this benefit in this manner: Go to, we have had here two excellent victories. When heretofore we attempted war against the commandment of God: our enemies with great courage gave us the foil, there was in us no strength: our enemies were as wasps, which come to put out our eyes, as the similitude hereof hath been before given: there are now two Kings strong and mighty overthrown, and subdued, without any cost of ours, God hath delivered them into our hands. Who hath been the cause of both these victories? Hath it not been God, which hath ruled & governed all herein? Sithence than it is so, that he hath pity on us, & hath begun to accomplish the promise which he made to our fathers, & that we have already so good a warrant & gauge thereof, aught not we to endeavour to yield ourselves wholly to our God? Aught we not in all things to be subject unto him? Aught we not to give ourselves over into his hand, which he hath showed so strong by reason of the love he beateth us? See I say how Moses hath understood this, which he reciteth touching the overthrow of Sehon & Og, even to reprove the unthankfulness of the people, if they submit not themselves willingly to the service of their God, to whom they were so much bound. But now we aught also to apply this doctrine to our own use that is, that as often as we perceive in ourselves any sloth or litherness in the business of the Lord, any remiss negligence, any coldness, any rebellion of the flesh, which striveth & stubbornly resisteth in such sort, that we come not to God with so cheerful & earnest affection, as were requisity, that then we enter into a count of the benefits we have received of him, to say: Wretched creature, how art thou so negligent, that thou cleavest not to thy God, when he hath declared his will unto us? Consider what thou holdest of him, consider the benefits he hath bestowed on thee, even unto this hour. So then let every one examine & consider, how far he is indebted to God, that we may be the more provoked to serve him. And in general, let us know that he not only created us, when we were not: but also that after that he had redeemed us, by the blood of our Lord jesus Christ, as he redeemed his people out of the land of Egypt, he hath by his grace drawn us to him: so as we had the doctrine of the Gospel delivered us, which is all one, as if he had received us under his guard and protection, and daily he showeth the same unto us by effects: for what greater aids and succours have we from him in our infirmities? Should we not a thousand times be overcome of Satan, if our God had not his hand stretched out to secure us? Yes verily: we should be then all overcome, and not only oppressed, but also swallowed up in our temptations, without such a stay and refuge as I have said. Sigh than it is so, that our Lord ceaseth not to confirm daily his goodness towards us, let us on our part advise ourselves and consider to take this occasion, to serve him with a more ardent desire, and greater zeal, as we see it is here spoken. In this sense it followeth, that Moses speaketh to the people of Israel saying, Hear O Israel the law which the Lord hath caused to be proposed unto you, that ye may learn it, and observe it. Here again Moses setteth down the preface, of which before we took some view, that the Law is not given only, to the end that men should hear it, to know what it containeth: but that by it we should also be reformed, and that God might prove herein what subjection we yield unto him. In few words, we see that the doctrine of God consisteth in practice, and that we must by our doings show, that we have not in vain bene taught it. Now, then Moses saith in the first place, Hear the Law which I propose in your ears, to the end you should learn it: As if he should say, that God will not that the doctrine which is preached unto us in his name and authority, should fall to the ground: but that we must receive it with all diligence, and apply our whole studies therein. For what is the causes that we profit so evil in the word of God, but that we are overmuch busied in the things of the world? And if we come to the sermon, if we read the holy scripture, it is but for fashion and manners sake: we seek not to perform our duties as we aught, in observing that which is taught us. But let us advise ourselves to be better and more diligent scholars, while the Lord vouchsafeth to instruct us by his word: and that is the cause why Moses saith he hath told the Law in their ears. Indeed, this manner of speaking would be very hard in our tongue: howbeit, it importeth as much, as if God should say, That he speaketh not unto us in an unknown & strange language, but showeth himself in as plain and familiar manner as may be desired. Seeing then it is so, that God cometh down unto us, in such sort, as to make a plain and familiar declaration of his will, what excuse shall we have to allege, if his word be lost in us, or if it slip from us, or if we keep it not to make our profit thereof? It is true, that for as much as we are over dull and ignorant, we shall always found much obscurity in the word of God, that the langauge of the Lord is to high and profound for us, but to whom should the fault thereof be imputed? Let us note therefore, that all they which complain, that the word of God is hard and obscure, as if it were hid under an unknown tongue, are here reproved of a manifest lie. Yea, that they do God great injury, yea, blaspheme him, for that they despitefully dissemble, & deny the bounty & goodness, which Moses protesteth was showed the people at the publishing of the law: for it is there said, that God spoke to the ears of the people by the mouth of Moses. So that the doctrine which he delivered, aught to have been thoroughly known of them. And at this day we have less occasion to use this shift, to allege that we understand nothing of that which is contained to holy Scripture: for GOD speaketh so nearly and familiarly unto us, that we need but to have our ears cleansed and prepared to hear him. And let us note, that there remaineth nothing, but that we be attentive & diligent to profit in the doctrine of salvation. But withal let us call to mind that we have above touched, namely, that this doctrine must be kept & followed thoroughly: for if we do not allow the word of God, and yield our consents that it is good, and true, and holy, God is much beholding unto us. What must we do then? See: God will make a trial whether he shall be master over us, or no. Now then, if the word of God rule our life, that is: if we not only inquire after that which he telleth us, but forsake our naughty lusts and desires, and endeavour only to please him, and to be governed by him, and his righteousness: when we come to this, then see we one good proof, that he hath such dominion and superiority over us, as he deserveth. But, until we have profited so much, that we are come hither, let us not think that we have profited any thing at all in the doctrine which hath been taught us. Let this word therefore of Doing be often called to mind, and imprinted in memory of them, which hear the word of God. As how? Behold, God doth us this courtesy in vouchsafing to teach us. And why is that? Is it to this end, that we should only lend our ears to say in the end, Yea: well said, that is good? Nay, but to the end our life should be reformed, and because it is a true and certain rule that we should not err as we have done, and as many poor ignorant wretches do which are strayed from the right way, and are not instructed as we are, unto whom this doctrine aught to serve for mortification and newness of life: that God may bear rule over us, and that we be subject to him. Thus we see in effect what Moses meant, when he protested unto the people in this preface, that he set before them the law, not that they should hear it, and so but have their ears beaten there with: but that they should receive it and keep it. Now for the better confirmation of this, he allegeth: That God had made his covenant with that people on the mount Horeb, the better to persuade them to fear God, and to continued in his obedience. For if God would only require of us that which is his due: yet were we sufficiently bound to cleave unto him, and to observe his commandments: but when it pleaseth him of his infinite goodness to covenant with us, to bind himself unto us, when he needeth not: to stand on articles with us, that he willbe our father and saviour, that he will receive us for his flock and heritage, that we may live under his guard and protection, offering us everlasting life: seeing that he doth all these things, aught not our heart to be softened though it were of stone? When the creatures behold that the living God abaseth himself hitherto, as to treat the matter with us, and to say: Go to, let us consider what we are, both you see what an infinite distance is between you and me, and know that I could command you what seemeth good to me, and not have any thing to deal with you, and that you are not worthy to come nigh me, or to have any acquaintance with him, which can command what he will without any further declaration than this. See, this I will, and this is my mind: yet lo I yield of my right, I come hereto offer myself to be your guide and saviour, I will govern you, you shallbe my family, if so be that you will content yourselves with my word. I willbe your king and you shall be my subjects: & for all this, think you not that the covenant which I have made with your fathers was to gain any thing of you: for I have no need nor want of any thing whatsoever, and what benefit can you bestow on me? But all which I have done and do, is only for your profit, and for your welfare. I am then here ready to covenant by articles with you, and to bind myself unto you on my part. Seeing I say, that the living God doth abase himself so far, I pray you shall not we be to unthankful, if we be not herewith beaten down to humble ourselves under him laying aside all our pride and haughtiness? It is not therefore without, cause, that Moses speaketh here of the covenant which God hath made with his people, to the end that especially his favour and goodness should be known. Now if this was to be done in the time of the law, there is at this day much greater reason thereof: for the Lord hath not only made a covenant for one time, as with the jews: but when he sent this only some, than declared he himself to be our father and saviour much more fully than before he had done, and that after so sweet, so gracious, and so amiable a manner, as nothing more: in such sort that he hath here as it were laid forth his bowels of love and compassion towards us. Seeing therefore God hath presented unto us his heart in the person of our Lord jesus Christ, 
john▪ 15. 15.  and we hear besides the protestation which jesus Christ maketh, that he will call us no more his servants, but his friends: because he hath so familiarly communicated unto us all the secrets of his will: must it not I beseech you needs be, that the devil hath bewitched us, if we be not hereby moved to frame ourselves wholly unto him, renouncing even ourselves, and all our affections? So then, when we perceive in ourselves any wickedness, whereby we are hindered to serve God, when we feel ourselves idly disposed in the work of the Lord, & are even brought into an heavy sleep by the cares of this world, to stir ourselves up to praise our God, let us have in mind this covenant which the Lord hath made with us. Now hereupon Moses further addeth: The Lord made not this covenant with our fathers, but with us, even with us which are alive at this day. This place may be understood after two sorts: for it may be taken for a comparison which Moses maketh, the better to declare, that the people which then lived, aught to be so much the more diligent in the service of God, because they had received greater benefits than their fathers. In which sense he speaketh in Exodus, 
Exod. 6. 3.  I have not communicated this name to your fathers: where God speaking unto Moses saith, that he declared not himself so plainly to be God to Abraham, Isaac, and jacob, as he did unto Moses, And by this he signifieth, that the people should be now more attentive, because God had revealed himself unto them after an unaccustomed manner. Even so in this place one may understand this, God hath not made such a covenant with your fathers. It is true that God spoke unto his servants Abraham, Isaac, & jacob, and did sufficiently instruct them. And it is expressly said in the. 
Gen. 18, 17 19  18. of Gen. Shall I hide from my servant Abraham that which I will now execute upon Sodom, and Gomorra? For I know that he will instruct his household in my decrees and ordinannces, in my statutes and judgements. See then how Abraham instructed his family, not after some bore and naked manner, but in the judgements and statutes and ordinances of the Lord, Briefly, we must needs say that Abraham had the law of God imprinted in his heart: yet lo besides a benefit not to be contemned, when God hath sent this law in the two tables, to the end the instruction thereof might remain and abide for ever to his people, and that the things therein contained, might be ratified for ever, and testified to all posterity as well as to them. We see then what we may gather upon this sentence, even as much as if Moses should have said unto the people, Beloved, acknowledge we the benefit the Lord bestoweth on us this day, even such an one as our fathers have received none the like: for he delivered not unto them the law by writing, as unto us, he hath not declared to them these things in such plain order. True it is, that he did sufficiently instruct them, & as much as was necessary & requisite for their salvation- but here is yet an higher degree & further step, to which we are come at this day, and therefore we aught to draw so much the nearer to him, seeing we see that he hath so stooped unto us. And this is the meaning of Moses, if we understand the place in this sense. As if a man should say at this day, that God hath not done so to our fathers, as he hath done unto us. And this is that which Christ said to his disciples, 
Mat.. 13. 17  That many Kings and Prophets have desired to see those things which you see, 
Luke▪ 10. 24.  & hear those things preached which you hear, and yet have not had their desire. Seeing then it is so, that God of his infinite mercy & goodness vouchsafeth to prefer us before the patriarchs and Prophets, (as it is also said, that the Prophets served not so much their own time as ours,) we aught with greater diligence to suffer ourselves to be taught under him, 
1. Pet. 1. 12.  & to apply ourselves wholly to his doctrine. Notwithstanding, when all is well considered, although this we have alleged be profitable, and the exhortation is often brought in holy Scripture, yet when we shall have weighed all the words, we shall find that Moses, when he saith that God did not make his covenant with them which heard the law the first day it was published, meaneth to say, that not only with them he made his covenant, but also with those which over lived them, and succeeded in the place of those which were dead. So that in few words Moses would here declare, that the law was not transitory, to endure only for the life of them which first heard it, but that it was a doctrine which should retain his strength & authority forever. The Lord our God (saith he) hath not made a covenant with our fathers, that is to say, he would not only have our fathers for his people, he was not tied to them, so that his law should serve but for forty or fifty years, but he hath made a covenant with us as well, and with them which were not borne when the law was published. You then which were not at the mount of Horeb, which have not seen the fire on the mountain, nor heard the thunderings, know you not withstanding that your God did then adopt you also to himself, and that he made a covenant, in the which you also were comprised. You must therefore observe his law, because it hath been established to be perpetual, to endure from age to age and to be preached even to the end of the world. And this is the true and natural meaning of Moses. And from hence we may gather a good and profitable doctrine: namely, that although we were not at first when the Gospel was published, although we have not seen with our eyes those things which are mentioned in the law, yet aught we not therefore to have in less estimation & price the authority of he word of God. And why? I grant that when God raised up Moses, it was an especial token of his favour and goodness towards the people, which then lived: yet notwithstanding, the authority of the Law must not at any time be diminished: for it containeth the truth of God, which always abideth, and is not variable and transitory as men are. It is said, that men are as a flower, 
isaiah▪ 40. 6. 7.  or as an herb, which by and by drieth and withereth, but the truth of the Lord endureth for ever. 
1. Pet. 1. 24.  Now this truth which is unchangeable, is contained in the Law. Truly the Law as touching the ceremonies is utterly abolished: but as touching the substance & doctrine which it containeth, it retaineth always his force & power still: not one jot thereof falleth away or perisheth. So then let us note, that though we have not lived in the time of Moses, this serveth not to allege, that we may therefore contemn the admonitions he hath given & are contained in the law. And why? For he hath spoken to us, he hath not only spoken to the multitude which was assembled at mount Horeb, but generally to the whole world. And if this be said of the law, by a greater & more strong reason is it to be said of the Gospel. For as we have said, the law concerning the shadows thereof is clean done away, but the Gospel hath no such thing. For in it our Lord maketh a new & everlasting testament, & a covenant to last from generation to generation. How then must we be affected, when the Gospel is preached? We must remember that the son of God came into the world, not only to instruct them, with whom he was conversant in his manhood: but that he hath won us to God his father, and hath called us to salvation, by sending his Apostles, that their voice should sound to the ends of the world, to them which heard not him, to make them partakers of the doctrine of salvation: the which at this day also we aught to receive, as if jesus Christ were yet in the midst of us, or as if the Apostles with their own mouths did speak unto us. And this is that which we have to bear in mind upon this place, that we make no alteration in the Church of GOD, neither attempt to change any thing in his word, knowing that he will always have kept therein one equal train. For seeing that he hath delivered unto us his Gospel, and established a certain rule of regiment in the time of the Apostles, and in the primitive Church, we must held the same, and thereon rest ourselves. If we do otherwise, it is as if we would make the word of God mortal and corruptible with us. So then let us learn, that though the world be variable and inconstant, and hath every day his backturning: and though there be none of us, which hath not always many gadding opinions, which trot in our brain, that yet not withstanding, concerning that the word of God hath appointed, we are not to take that liberty, to do at one time this, and at an other time that, as we list, and as we fancy. Wherefore? Because God hath not made this covenant with our fathers, but with us which are alive at this day. As long then as we are in the world, let us know, that Gods governing of us, and his showing us the way, is to the end we should not be as wandering pilgrims to stray hither and thither, and to range as our lusts and appetites turn us: but that we should be conducted as by his hand. To be short, whereas Moses saith, Hear we that are all alive at this day, it is to declare & prove, that men during their life time, aught not to forge any new Law, that they aught not to have to day one, to morrow an other. And why? For the life of man is in the law of God, which aught to suffice us. Let us then make our profit by regarding the things that tend thereunto. And further, it is no doubt, but Moses here chargeth the people with unthankfulness which should be in them, if they dedicated not their lives to the service of God: as if he should say, How live we? Is it not for that the Lord hath placed us in this world? If then our life we have, be given of him: aught we not to bestow it & employ it in his service? Aught it not to be wholly consecrated to his will? We see then how Moses reproveth here all them which wander, and continued not then course in the word of God. Let us withal retain in memory that which I have above touched, that is: that we have not a doctrine for three days, but one wherein we must be confirmed as long as we live. Therefore when we have once received and embraced that which is contained in the holy scripture, let us study to profit ourselves by it, and to go forward, increasing in the knowledge & practice of it, till God shall draw us out of this world, knowing that he will vouchsafe to take us into his covenant, and that he for his part will not be unfaithful and unconstant, but sure and steadfast in his purpose and promise. Let us do the like, that we may be joined to him: and as long as we live let us have no other purpose, but to cleave unto him, howbeit as he hath declared in his word. But let us not think to join and unite ourselves to our God by our own fantasies: but since he cometh unto us, let us go unto him, and when we are come thither, let us take good heed to stay ourselves there. And thus we see what we have together upon this place, to the end we may the better be disposed and prepared to receive the instructions, which shall hereafter be given us, concerning the law of God and his Commandments.  
Now let us cast ourselves down before the majesty of our good God, with acknowledging of our sins, desiring him to make us feel them better than we have done, in such sort that we desire nothing but to yield out selves wholly unto him: and that it will please him to reach us his hand, and not suffer us to be wedded to our own fantasies, and affections, that we may always magnify his goodness, which he useth towards us, that we may profit by it, in rendering unto him that obedience and duty which he deserveth, especially, for that it hath pleased him to bring and deliver unto us his law, and that he is not only contented to show us the way of well living, but hath vouchsafed also to adopt us for his children, and to declare himself our father and saviour, for our Lord jesus Christ's sake, that he will not only grant this grace to us, but to all people and nations of the earth, etc.   
Deut. Chap. 5. 
1 Then Moses called all Israel and said unto them, Hear O Israel the ordinances and the laws which I set before you this day, that ye may learn them, and take heed to observe them.  
2 The Lord our God made a covenant with us in Horeb.  
3 The Lord made not this covenant with our fathers, but with us, which are all alive at this day.  
4 The Lord talked with you face to face on the mount out of the midst of the fire.  
WE have seen heretofore how greatly Moses hath laboured to make the people perceive the Majesty which is in the word of God, to the end they should receive it with all reverence and fear. For although men protest that they will obey God, (for so nature constraineth them,) yet can they not order themselves and their doings according to his word: and that is the very true touchstone to know whether we be obedient to God or no. But herein is the rebellion of the world seen, that although all will confess that the word of God is to be received without any gainsaying, yet shall one find scarce one among an hundred, which willingly humbleth himself to yield unto it that authority it deserveth. And why is this? Surely, because we consider not of the Majesty of God, which declareth itself therein. See then how Moses, not without cause, so often heretofore hath waned the people, that the word of God should be of such Majesty towards us, that all creatures should tremble at it. And now again he addeth a confirmation of the same matter when he saith, That the Lord talke● face to face on the mount, out of the midst of the fire: as if Bee should say: You have no cause now to doubt whether the doctrine which I propose unto you be of God or of men: for it is sufficiently proved. God hath declared himself unto you by plain and visible signs, in such sort, that you may well perceive, it is he which speaketh. Now than we see the intent and meaning of Moses. But before we pass any further, one may here make a question, How it is said that God spoke face to face, seeing that men cannot comprehend his infinite glory? For with what eye can we contemplate his substance & being? We are so frail & weak, that if God should but show one beam of his brightness, behold, we should be all dazzled & confounded therewith. On the other side we know how it is said, That we cannot see God face to face, 
1. Cor, 13. 12  until we be renewed, which shall not be until the latter day. For now (saith S. Paul) We see as in a glass, & in part, even obscurely & unperfectly. 
2. Cor. 13. 14 and 18.  Which more is, he saith in an other place, That the Gospel at this day doth present unto us the Majesty of God, in such sort, that we may see it, but the law was dark and obscure, and had avail which hindered our fathers to know God, in so plain and familiar a manner as we do at this day. But all this agreeth very well. For when we make a comparison of the law with the Gospel, it is certain we shall find this which Saint Paul speaketh to be most true. For then God declared not himself in so familiar a fashion as he doth unto us, by the means of our Lord jesus Christ, 
Heb. 1 ●.  who is the lively image of him. Now a days therefore, there are laid open unto us the great treasures of wisdom, in that God calleth us to the kingdom of heaven, & showeth that he holdeth us for his children & heirs. Now this was not in the time of the law. And yet, although at this day we have such a knowledge and so plain & manifest, yet remaineth that always true which we have alleged, that we see but in part. And why? For we are not yet partakers of the glory of God, neither can we come near it, but it behoveth that he show it according to our rudeness and infirmity. Yet notwithstanding, from the beginning of the world God hath appeared unto mortal men. Howbeit, this was not to show himself as he is, but as the weakness and infirmity of men might bear it. We must then note, that God was not known to the fathers, neither appeareth at this day in his own being: but he applieth himself to us, in as much as he showeth himself for our measure and ability, to make us perceive that he is present. And yet for all that, it is not without cause, that Moses saith here, that God spoke face to face: for he understandeth hereby, that the people had not some conjectural sign, that they might doubt of him, or conceive only some small opinion of God, but that they had a certain and infallible warrant: whereby they might in this sort conclude: Behold, God hath so showed himself to us, that our faith need not waver and be doubtful: and the doctrine which is proposed unto us in his name, aught no longer to be disputed of, whether it be to be received or refused. And why? For God hath delivered unto us a sure and certain mark, which can not beguile, nor leave us in doubt, but that this doctrine proceedeth from him. Now we understand the meaning of Moses, from whence we have to gather a good lesson, that is, that if God declare not himself unto us after so high & glorious a manner as our lust desireth, let us know that he doth it for our profit and salvation. For let us have an eye to our infirmity, and it will be sufficient to abate that over boldness, to the which our nature always stirreth us. For we would inquire and seek after the secrets of God, without end or measure: And why is that? Verily, because we consider not our own power and ability. Wherefore let us praise the great goodness of our God, for that he in favour so considereth of us, & regardeth our weakness, that he is content to hide his glory▪ lest we should be swallowed up thereof. For as I have already said, we can not bear it, being so frail & weak as we are. And here withal let us know, that when God giveth us some evident sign and token of his presence, there resteth then no excuse, if we yield not to him the honour, and do him the homage he is worthy of. Let us not then desire that God come in his inestimable glory, that the heavens cleave in sunder, that all the Angels of heaven appear: but when the Lord any way declareth, that it is he which speaketh, let it suffice us, and let us humble ourselves incontinently. For if then we will foreslow to yield him our duty, we shallbe sharply reproved for turning our back to him, when he showeth his face to us. It is true that it is said in an other place, That men cannot see the face of God, 
Exod. 33. 20.  & live. And although Moses had a wonderful revelation of the glory of God, 
jud. 13. 22.  as he speaketh in Exodus 33, That the Lord spoke face to face unto him, 
Exod. 33. 1●  as a man speaketh unto his friend: yet is it said, That he saw but the back of GOD only: but this is to the end always to show us, that while we be environed in this flesh, we aught not to approach unto the majesty of GOD, or think to mount so high. 
Esaie. 6. 2.  For if the very Angels of heaven, under the figure of Cherubims, hide their eyes, when there is any mention of the appearance of God, what must we do which do but trail here and creep on the ground? But how so ever it be, God will condemn us of unthankfulness, when we will not behold his face, & be sufficiently contented with those visible signs, which he showeth us of his presence. Above all, let us be mindful of this, when any question is of submitting ourselves both to the law & the Gospel. For it is there especially, that God will be known of men, to the intent they should worship him, receiving simply what soever cometh out of his mouth. To what purpose then shall we apply this sentence of Moses? Forsooth to this, that when the Scripture is set before us, when one preacheth and expoundeth it unto us, or that we ourselves read it, this speech of his must serve to humble us, to the end that God may be with all reverence exalted, and that we presume not to make any reply to his word: but that we tremble at it, 
Esaie. 66. 2.  as he speaks thereof to the Prophet Esaie. For all that which is contained in the holy Scripture, is in such sort proved, that one may say, that God hath spoken to men even after a visible manner. Now Moses after this addeth, That he stood between the Lord and them, as a mediator between God and men, because the people feared, and durst not ascend up into the mount. Whereby Moses signifieth, that though the law were brought by a mortal man, yet aught it not to be derogation to the authority thereof. And why? Because this was for the instruction of the people: so that the fault rested in them. And this place is well worth the noting. For we always seek some starting holes, to the end we might set light by the word of God. Truly, we do not pretend it openly, but in covert, but yet all the world is set upon this wickedness, so that a man shall find, men think themselves well, and at very good rest, when they can found any colour to say: O, I know not whether this be the word of God, or no: I know not whether it be spoken to me, I know not what condition it hath. Thus ye see how the world seeketh always to exempt itself from the obedience to God's word. And this excuse is over common, to say: Yea, it is true, that God aught to be obeyed, but they be but men, which preach it to us, as we be: must we then receive their doctrine, as if Angels appeared to us from heaven? Many think it sufficeth to say thus, when notwithstanding they show themselves herein rebellious to God, or rather they have no care to submit themselves to him & his word. But we have here one answer to cut off all such vain allegations, that is, when God sendeth his word by the hand & ministery of men, he doth it, because of our fault & infirmity▪ Howbeit, he ceaseth not to show us some mark of his glory, in such sort, that his word may be known to be heavenly: & so that being duly considered, it is evident, that God hath warranted enough, & more than enough. Neither hath Moses spoken this only for the instruction of the ancient fathers, but this admonition serveth also for us: that if men, as we are, be appointed messengers to preach unto us the word of God, it aught not in our estimation derogate any thing from the majesty thereof. And in very deed we consider little of our own frailty & weakness, when we desire that God should teach us by miracles every day, & we know not what is meet & convenient for us. For as for miracles, there have been enough already showed, to confirm the truth, both of the Law, & of the Gospel, that we might have a full & certain assurance of them. Yet, it is most behoveful, that God dealeth so mercifully with us, that he sendeth men like to ourselves, & committeth unto them the charge and office of teaching us in his name, and in his room, as one that allureth us unto himself, with all kindness & gentleness. For can we think ourselves able to sustain and abide his presence, if he should appear to us as he is? Alas, we should be all utterly consumed, if God should speak in his majesty & power. We know it is said, 
Psal. 29.  That the voice of the Lord is enough to shake mighty rocks, & move huge mountains out of their places: & can we which are so feeble & weak, as nothing more, stand before so puissant a power, & not be daunted, & cast down, as with the force of some vehement thundering, to the bottomless pit of hell? Let us note then, that when God hath ordained, that his word should be preached to us by men, & committed to writing: therein he applieth himself to our weakness, and dealeth with us, as if he were a mortal man, to the end we should not fear to come unto him, being drawn by so great lenity and gentleness. And withal let us consider, what honour he doth us, when he vouchsafeth to choose out from among us poor and vile wretches, to represent his person, and to speak unto us in his name. For what greater thing could he yield unto the Angels of heaven? What more honourable charge & office could he commit unto them? Therefore when he daineth & vouchsafeth men of so great and excellent honour, as to carry abroad his word as his Ambassadors, doth he not declare unto us in this one thing his more than fatherly goodness toward us? Now on the other side he maketh trial of our humility. For if he should thunder from heaven, if he should appear in visible manner, if the Angels should descend unto us, we need not greatly marvel, if men did give credit to his word: but when all both great & small receive the order which God hath set in his Church, as they yield obedience to his word when it is preached, therein is our faith tried. But in the mean while let us always remember this, that God hath sufficiently declared himself to men, so that we have no occasion at all to doubt of his word, & to dispute whence it cometh. For his will is made more than certain, if so hew be not unthankful in receiving the signs which he hath given us. Thus ye see then, what we have to note in this place, when Moses saith, The people durst not approach nigh to the hill, for the great fear they had conceived. And although at this day we refuse not, but that God should speak unto us: yet when all is well considered, it should not be profitable for us. And therefore let us know, that this aught not to lessen the certainty and assurance of our faith, when God thus useth the means & ministery of men. It is said consequently, That God hath taught his people, saying: I am the eternal or everliving thy God, which hath brought thee out of the land of Egypt, thou shalt have no other GOD before my face. In this place, GOD, to hold his people as with a bridle in obedience, telleth them, that the knowledge they have, aught to keep them far from all superstitions. For it is no strange thing to see the Heathen have their idols, and to run astray after their errors and fantasies, if we remember what man is in himself. We are also so given to vanity, that it is lamentable to behold, neither need we to go to school to learn to be deceived: for every man herein is a great Doctor in that case: briefly, we all run to evil, though under the cloak and colour of that which is good: so that for the true service of GOD, there is nothing in us, but superstition and idolatry: and so the Gentiles have had their diverse kinds of superstition: for every one hath forged somewhat at his pleasure, and all this while the living GOD hath been left and forsaken of all. And why? Because GOD vouchsafed not to be so gracious to all the world, to declare himself unto them. We see then how men were become as beasts in their opinions, and that was for default of teaching: although for all this they are not held excused, for they are always guilty before GOD, for as much as the fountain of idolatry proceedeth from their own malice, and unthankfulness, when as men by their own motion have forsaken the everliving GOD. But when the world was grown out of kind, the poor Gentiles wandered like blind men in darkness, for they wanted the light to show them the way of salvation. How here the Lord accuseth the Israelites of rebellion, if they observe not the Law which he hath given. Why so? I am the everliving thy GOD. When he saith, The everliving: it is to exclude other Gods, which are invented of men. As if he should say, There is but one Godhead, and that is found in me: it must needs then be concluded, that they, which having known me, turn themselves after their idols, have no excuse to allege, that they have not willingly and wittingly renounced the living GOD. Now, when he adjoineth, That he is the GOD of his people: this is to show that he hath sufficiently declared himself to be known unto them, as if he did say: I have separated you from among the rest of men: you see how others wander, and that because they lack wherewith to guide, and direct them: but I have chosen you for my people, and I have given myself to you. Seeing then I am your GOD, hold yourselves to me, otherwise you shall have much less excuse than the paynim. My vengeance must needs be double upon you: yea, an hundred times more grievous than upon other, because you have falsified the promise, and broken the covenant which I made with you. He allegeth yet further the favour he did show to this people, when he saith, That he brought them out of the land of Egypt, out of the house of bondage: whereby he signifieth, that he hath so bound the people unto him, that they can not revolt, but that they shall deserve to be more grievously punished. For when they shall have forgotten the redemption, by the which they were delivered out of bondage, should not their unthankfulness be double, when being delivered by so mighty an hand, they yield not themselves wholly to the service of their redeemer. And of purpose doth he call Egypt. The house of bondage, to the end the people should well consider, in what estate they had been there. For we see how they, which had sighed and cried when they were oppressed with such great violence, and tyranny, (as we read of in Exodus) assoon as God had delivered them, 
Exod. 1.  desired to return thicher again. And whence proceedeth this, but that they remembered not their wrong and oppression, but while they endured it: and that the devil did shut up their eyes, that they should not esteem the favour of GOD, according to the price and worthiness thereof? That is the cause, why Moses in this place nameth Egypt, The house of bondage. In the end there is set down the commandment, that the people should have no other GOD before the face of him, whom they aught to hold for their God. Now let us apply this whole doctrine to our use. First therefore, when it is said, I am the eternal or everliving, let us learn so to weigh the sense and meaning of this word, that when as the majesty of GOD appeareth unto us, we imagine no other deity. For GOD can not suffer any companion. If the brightness of the Sun darken the light of the Stars, is it not great reason that when GOD showeth himself, every one should worship him, and that all glory, which shall have been before, be as it were brought to nothing? And this is the cause why it is said to the Prophets, That when the Lord shall reign, 
Esaie. 60. 9  there shall then appear no other brightness but his: that the Sun itself shallbe dimmed, and that the Moon shallbe turned into darkness. This is to show, that if we mingle with GOD the fantasies of our own brain, we take away so much from the right which appertaineth to him: for he can not suffer any companion. It behoveth then, that this word, everliving, bridle all our fantasies and fond imaginations, in such sort, that we presume not on the liberty to conceive this and that, but that we content ourselves with this simplicity, to have one GOD, and that this suffice us. And for this cause, it is also said: That when our Lord jesus shall prepare and establish his seat in the world, that all the idols of Egypt shall fall to the ground. Now this place appertaineth unto us. For as Moses said to the people of ancient time, You have the everliving, and therefore it behoveth that all idols be chased from among you: even so now, sithence GOD is declared and made manifest unto us in the person of his only son, all our idols must fall down. Moreover, we know, that Egypt, above all countries of the world beside, was full fraughted with idols. Therefore, though we have been in former times even plunged in lies, and errors, and darkness, though we have had an infinite number of idols, yet as soon as GOD declareth that he is the everliving, all must vanish and fall away as water. Now, when further he nameth himself, Our GOD, this is to entice us after so gentle a manner, that his majesty might be known unto us in most loving and amiable wise. For if GOD should speak only of his eternity and sovereign being, we should be all confounded. Of a truth, this might suffice to condemn all our dotages: yet we in the mean time can not be fitly hereby instructed to our use and profit. It behoveth then, that after it hath been declared, that it is he alone whom we aught to reverence, and to whom we must do homage: that he come unto us all, after a gentle and familiar manner, that we may perceive him to be our father and master, & that we may know that he will alley himself, and make a covenant with us, to the end we should cleave unto him. This is meant by the title which he giveth himself in this place, saying, I am not only thy everliving, which come here to fright thee: but I am withal thy GOD. I have chosen thee to myself: I will that thou be my heritage. So then we now see, how GOD authorizeth his Law, to the end we should receive it in all fear and humility, and how withal he sweeteneth it with his love, to the end we should take a taste of it, and with a delight & pleasure, submit ourselves unto it, not refusing to be governed by the doctrine therein contained. And let us know, that we can have no excuse, if at this day we honour not our GOD in truth, renouncing all our superstitions, and what soever is contrary to his service. And why? Because he should win us to himself by these titles, which are given to hold us in his fear. When he speaketh of the rule and power he hath over us all: and when he calleth himself, Our GOD, this aught to make us taste his fatherly goodness. These two things are here comprised. We see then that there remaineth nothing, but that we give diligent ear to that which is declared unto us in the law of God, & thereon wholly rest and stay ourselves. And for this cause he upbraided the people of Israel, that they neither feared nor loved him. If I be thy God and master, where is then my fear? 
Malach, 1. 6.  If I be thy father, where is my love? saith he by his Prophet Malachi. There is no doubt, but the Prophet in this place had respect unto this which Moses here briefly toucheth. For when GOD nameth himself, The everliving, he doth it to the end, that we should bear him due reverence. When he nameth himself, The GOD of his people, it is to win them by love and gentleness, and to show, that after he hath elected them, they should give themselves over wholly into his hand. Now if this were under the law, by greater right it agreeth unto us. For although God in the person of his only some would as it were be much abased, yet for all this remaineth he always in his glory, neither is any thing diminished from the highness of that majesty, whereof he here maketh mention. The abasement of our Lord jesus Christ, is an infallible testimony of the mercy and love of our God, yet howsoever it be, this aught not to occasion us to contemn, or to less esteem his majesty: for God in this sort hath stopped to us, that he might allure us to behold with less fear his majesty, and learn to reverence him in such sort as we aught to do. So then of good right shall he reprove us at this day, as being altogether inexcusable, if we do not fear and love him. For he showeth himself our GOD, and our master. But where is our fear, when we regard not that he commandeth us, when we have hardened our hearts against his threatenings, as if we would despitefully resist him, when we continued in our wickedness. And although he hath said, He will be our judge, and that he will one day take an account of our doings: how is it that we make but a scorn and mockery of it? Where is (I say) the fear which we own to our GOD? For it seemeth, that we will fear a mortal creature more than the living GOD, which hath all pre-eminence, and superiority, and mastership over us. Moreover, it is not enough that we fear GOD, after some servile manner, as being forced thereunto: but we must have a love always joined with our fear: For therefore nameth he himself, Our father. And let us also note, that when he declareth him self the God of Israel, he meaneth by this word, that he is our Saviour also. 
Abac. 1. 12.  Thou art our God (saith the Prophet Abacue) and we cannot perish. So then let us keep in mind these titles, forasmuch as they appertain to us, and aught to serve this day for our instruction: knowing that the Majesty of God hath appeared in our Lord jesus Christ. Now let us mark this which he further addeth for the greater proof of his love and favour: I have brought you (saith he) out of the land of Egypte. It is true, that God here especially bindeth unto himself the people of Israel above all other nations, to which end he expressly setteth down the redemption he had wrought them: But when God speaketh, we must consider of all the benefits for the which we are indebted to him, which albeit they are in number infinite and inestimable: yet we aught at lest wise call them to mind, so far as our small ability may do, applying all our wits & senses thereto: & perceiving, that we fail, and are behind in this point, let us strain ourselves better to mind them, at lest so far, as to be thereby instructed in the love and fear of our God. Doth then God speak? We must first consider, that this is he which created us, we are therefore his. This one benefit were sufficient to provoke every one with all his might to serve & honour God. For what sufficient recompense can we make him, if there were but this, that he hath placed us in this world, and of his mercy nourisheth us here? But yet, when we shall have cast our eyes up on high, or down below, and take a diligent view of all the tokens he showeth us of his love, seeing that he hath created the world for our sake, that he hath appointed all things to our use, considering that he hath engraven his own image in us, that we should be immortal, understanding that he hath prepared a better heritage for us than this brittle and transitory life: when we perceive all these things, must it not needs be that we are more blockish and brutish than beasts, if we be not ravished with a fervent desire to worship our God, to vow, and to dedicated ourselves wholly unto him? But yet further than this, we must make inquiry, and enter into account, as well of the benefits which are bestowed on us all in general, as which every one also particularly receiveth, and then behoveth it every one to make his confession with David: Lord when I think on thy benefits, 
Psal. 40. 5.  lo my spirit is plunged as it were in some great depth, they surmount in number the hairs of mine head, as he speaketh in the, 40. Psalm. Again, when we shall have known how far we are all bound to God in general, let every one in the privy chamber of his own heart consider the benefits which he hath received of the hands of God. And in stead of that which was said in old time to the people of Israel, I have redeemed you out of the land of Egypt, let us remember from whence our Lord hath delivered us, when it pleased him to receive us into his fannlie & into his church. For we are the children of Adam, by nature cursed, and inheritors of death, we have nothing in us but sin, & so consequently we must needs be accursed before God. Let men please & magnify themselves as they list, yet behold their birth, behold their nobility: they are but bondslaves of Satan, they have a sink & bottomless gulf of corruption in them, they are worthy that the wrath & malediction of God fall on their heads: briefly being banished from the kingdom of heaven, they are given over to all misery & wretchedness. Now our Lord and God, by the hand of his son, hath hence delivered us. He hath not sent a Moses, as to the people of ancient time: but not sparing his only son, he hath delivered him to death for us. Being then ransomed with so dear and inestimable a price, as is the holy and sacred blood of the son of God, aught we not wholly to yield ourselves unto him? And withal let us note, that if it be said, That Egypt was a house of bondage, what thraldom and servitude is this, when Satan holdeth us in his bonds, and under his tyranny, in such sort that we have no mean to escape death, that we be excluded from all hope of salvation, that God is our enemy and adversary? Now being delivered from all this, is not our redemption far more greater and excellent than this, whereof Moses here speaketh? So in steed that it was sa●ed to the ancient people, Thy God hath delivered thee out of the land of Egypt, it is now said, That we be redeemed from the bondage of Satan to live unto the Lord, as Saint Paul speaketh in the. 
Rom. 14. 9  14. Chapter of his Epistle to the Romans, and the sixth of the first to the Corinthians; 
1. Cor. 6. 19  that we are not our own. It behaveth therefore the faithful, that they presume not on the liberty, to do what seemeth them, and to live every one after his own lust. And why so? The Lord jesus therefore died & rose again & revived, 
Rom. 14. 9  that he might be Lord both of the quick & dead. It is then good reason, that jesus Christ should be Lord both of the living & of the dead, seeing he hath not spared himself for our redemption & salvation And besides this, that the son of God hath offered himself upon the cross to redeem us, let us know that at this day by the mean of the Gospel he maketh us partakers of this benefit: for he hath gathered us to himself, to the end we should be of his flock and inheritance. It is true that he is that undefiled Lamb and without spot which taketh away the sins of the world, and that he hath offered himself so reconcile man unto God. Howbeit, so it is, that we see many people for saken, to whom the gate is shut, and to whom God hath not showed this favour, to enlighten them in the faith, as we are. And withal let us note, that forasmuch as the Gospel is preached unto us, we have herein a sure testimony, that the son of God will make the redemption which he hath once accomplished, available unto us, and that he will have us to rejoice in such a benefit. Let us learn then that our unthankfulness shallbe so much the more villainous, if we employ not all our pains to serve that God, which hath by such benefits bound us unto himself. If such as are not of the household of faith behave themselves as untamed horses broken lose, if they pass all measure in their superstitions, if they be lose and lawless in their living, this may well be, because they have no bridle to restrain them, because the Lord raineth them not back as he doth his household servants. We see the horrible confusion which is now in the papacy. But all this while they have no doctrine to reduce men unto God, but rather to estrange them from him. And we see how the devil hath gained an empire and kingdom among them in such sort, that all is full of deceits & illusions, & that the living God is forsaken. See then here an horrible confusion. But as for us, seeing God hath drawn us to himself, is not this a most straight obligation, to make us knit ourselves wholly unto him, to make us hold the obedience of the doctrine proposed unto us in his name? Let us therefore learn so to cleave unto our God, that we renounce all that we might forge of our own brain, that we stagger no more hither or thither, or be moved and tossed in any sort whatsoever. Know we that there is one God which will possess us for his people, & so wholly possess us, that his honour be not taken from him, to be bestowed on creatures, know we that he watcheth over us, to the end we should acknowledge, that it is he only whom we must call upon, and of whom we must look for all help and secure. And for that he will receive us, and keep us in house, let us walk as in his presence: so that we worship him as our only God, not only by way of ceremonies and outward protestation: but sincerely and in heart, as we know that his service is spiritual. Briefly, let us yield up ourselves, our souls, and bodies, to be governed by him, that he may be in all things honoured and glorified.  
Now let us cast ourselves down before the face of our good God, with acknowledging of our faults, beseeching him that he will make us feel them better than we have done, that we may be led to a true and earnest repentance, that he will mortify us more and more, cutting off our evil and disordered affections, to the end we may be wholly given to fear and honour him. And because we cannot serve him so purely as he deserveth, whiles we be held bound under the infirmittes of our flesh, pray we him that he will bear with us, until he hath clothed us with his righteousness. And so let us say humbly from our heart, Almighty God and heavenly father.   

The. 3. Sermon.  Deut. Chap. 5. 
8 Thou shalt make thee no graven image, or any likeness of that, that is in heaven above, or which is in the earth beneath, or that is in the waters under the earth.  
9 Thou shalt neither bow thyself unto them, nor serve them: for I thy Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, even to the third and fourth generation of them that hate me:  
10 And showing mercy to thousands of them that love me, & keep my Commandments.  
BEcause men are so far inclined to corrupt the worship of God by wicked superstitions, it behoveth that God fear them by his threats, to the end they might be as it wereforceably kept back: when otherwise they would carry themselves headlong by their vanity, to imagine of GOD clean contrary to all that which is agreeable with his Majesty. And this is a point worthy to be noted. For it seemeth (as we have already touched) that it was now needless to forbid the people of Israel to make any images, after they had known the living God. But because of our cursed inclination, it was requisite that this so straight a forbidding, as we see, should be adjoined. And this is done as well for us, as for them: because this vice is as it were settled in our bones. If God show not, that he will not suffer idolatry, and that we be not wounded with such threats, there is not one amongst us which forgeth not an infinite number of idols, and by this mean the honour due to the living God is transported unto our fantasies. Let us note then, that here we are reproved of having a cursed and perverse nature, which always draweth us to superstition, and that there is great need that we be held back after some violent and forcible manner. For of our own good will we never serve GOD in such sort, as that we imagine nothing of him, but that which is proper to his Majesty. And withal we may note, to what purpose our good meanings serve us. For if there be any thing in which men may excuse themselves with this, that they think they do well, it is when they forge unto themselves idols. For to what end do they make them, but to serve God, to be stirred up to greater devotion, and to have a more strong assurance that GOD will hear them in their requests: These than are the men which may best pretend this colour of good meaning: but yet we see on the contrary side, that God hereby is grievously angered: we see how he pronounceth an horrible sentence of condemnation upon all them, which leave themselves to be governed by their thinking and meaning. They will say still, and the thing is so, That they think to serve God: but what? He accepteth no such service, but rather accurseth it, and that by good right. For as we have above showed, his maieslie is disguised, when one will make unto him a visible image. We are then instructed in this place to do nothing as seemeth us, especially when there is any question of the service of God, that we attempt nothing after our own fantasies, but that we follow in all simplicity that which he appointeth by his word, without adding of any thing unto it whatsoever. For assoon as we shall have declined never so little herein, what ever we allege to make our cause good, God will not leave us unpunished. For this is no vain threat, when he saith, That he is a God of controversy and anger, which visiteth the iniquity of parents upon their children. Thus you see then two points which we have to bear in mind in this place. The one is, that because we are by nature over much given to idolatry, this threatening of God comes always before our eyes, to the end we presume not to mingle any thing with his word, or to devise any kind of idolatry, but that we serve him purely according to his nature, and not according to our fantasy. And let this be for one note. The other is, that we know we must not pretend our good meanings, to justify that which we shall have invented and devised: but contrary wise let us remember, that the principal service which God requireth, is obedience. Now let us come to the words which are set down in this sentence: God saith in the first place, I am thy everliving thy God, or thy mighty and strong one. Here again, he setteth himself against all idols. For we have already seen, that to redress the superstitions of the Israelites, he declared himself in his majesty. Now this is to take all excuse from men, when GOD once manifesteth himself unto them. When we know not which is the true religion, neither can discern who is the true GOD, it is no marvel if all our senses wander, and we run hither and thither without any right directing of our ways, as poor wanderers: but when God hath once declared himself unto us, and we know his truth, then is there great reason that all our dreams fall to the ground, and that we abide steadfast in that, whereof we have knowledge. For this cause God repeateth this thing, That he hath declared himself to his people, and hath chosen them to himself, and that he will govern them even by the law which is now published. And of purpose nameth he himself A jealous God, & wrathful. For this word importeth both these things. And again, although he be called here, God, notwithstanding the word he here useth, is derived from a word which signifieth strength & fear. Now when he nameth himself Jealous, there is no doubt but he meaneth thereby to signify, that he will not suffer that his honour be violated, or that he be rob of that which properly belongeth unto him, to have it given to creatures, that he can not patiently endure any such treachery. Therefore when the honour of God shall not be so priced on our part as it deserveth, let us know that he will not neglect it. For we shall feel in the end that he forgetteth not himself, but will maintain his glory, as he declareth throughout all the holy scripture. Verily if we had but one drop of true understanding, we would be zealous for the honour of our God, so that we needed not to be stirred up hereunto: we would of ourselves endeavour to accomplish that which is written in the Psalms, 
Psal. 69. 9  that is, That his zeal should devour us: that we should burn within ourselves when we see his majesty reproachfully abused, it would be (I say) that we should then feel within us a burning and consuming fire. But what? We are curious to maintain our own honour, and in the mean while we will suffer that the honour of the Lord be trampled under feet, that men make their sport and game of it, that men have it in derision and mockery, or at lest that men mangle and tear it in pieces. And therefore when the world shall be wholly set on idolatry, when all of us shall neglect our duty in the service of God, shall not our Lord, after he hath reproved our looseness and unthankfulness in this point, show that although we have been careless herein, he will yet have such a zeal as behoveth him to maintain his honour, and that when he shall be trod under the feet of men, he will execute on them a sharp and grievous revenge? Now to the end that we should know that being jealous in his honour's behalf, he knoweth well in what sort to punish the idolaters, he taketh to himself the name of God, which importeth force and strength, as we have already touched: and to this end he doth it, that we also, when we think of him, should join these two words together. For Moses understandeth in this place, that which is more fully expressed by the Prophet Nahum, 
Nahum. 1. ●.  when he sayeth, The Lord is agelous GOD, a God of vengeance, a God which punisheth them that have offended, which reserveth wrath for his enemies, a God, which shall come in a whirl wind and tempest. The Prophet useth this word, that God is Jealous, that is to say, that he is not forgetful, that he hath not his eyes closed and shut up when men contemn him, but that he marketh it, that all which is done is registered before him, that he will one day take account of it. Now after that he hath spoken of this affection, that is to say, that God will maintain his honour, he showeth by and by that he hath wherewith to do it, that he is armed with force and might to punish his enemies, and that they cannot by any means escape his hand. And to that end he speaketh of a whirl wind and tempest. See why he speaketh of vengeance. He addeth also further, that though God dissemble for a time, that yet he reserveth wrath for his enemies, and will in a convenient time make them feel with whom they have had to do, and that they have provoked the living GOD to anger. We see now what Moses understandeth namely, that God will have his honour esteemed of us. And although we think to remain unpunished, when we have polluted his service, and corrupted it, in what sort so ever, yet in his time he will show, that he is not forgetful of himself, but that he will maintain and defend his own honour. This is one point to be noted. Moreover he adjoineth, that he is also mighty enough to put in execution, his controversy. For the Lord is not as mortal men, which can but fume and chafe, when their honour is foiled, & they contemned and injuried, but they have not the mean to work the revenge they would. God is not such a one: he is armed with might and power to confound all his enemies. Truly we must not imagine in God any human affections, such as with which we see men to be moved and carried away. There is neither anger nor wrath in God. But because we cannot comprehend him as he is, it behoveth that he apply himself to our rudeness. So, as often as the Scripture speaketh of wrath, anger, and indignation: this is not that God is changeable, that he resembleth us, to be moved as we are with passions. For he always abideth in one estate: yea, there is no shadow of change in him. As Saint james useth the same similitude, to declare, that in his nature & being there is no change. 
jam. 1, 17.  But because we comprehend not the judgements of God, but by these words, of anger, wrath, and indignation: for this cause the Scripture speaketh after this manner. Now let us also note principally in this place, that it is a fearful and horrible thing, 
Heb. 10. 31.  as God here declareth, to fall into his hands: and above all, when we shall have perverted the purity of his service by our wicked inventions, rashly attempting that which our brain hath fond conceived. Let us therefore know we shall feel with whom we have had to deal, and that he is a greater master, than with whom we might think to dally after such a fashion. Now withal, God is not here contented to threaten them which by idolatry are turned away from his law, in saying only that he will punish them in their own persons, but he extendeth his vengeance to their whole posterity. I am (saith he) a jealous God, which punish the iniquity of the fathers upon the children, unto the third & fourth generation. It seemeth at the first sight, that this is evil agreeing to the justice of God, to punish the children for the sins of the fathers & mothers. And beside that, natural reason is against it. We see what is spoken concerning this point, to the Prophet Ezechiel, namely, That he which shall have sinned shall bear his own payment, & that the son shall not bear the iniquity of the father, nor the father the iniquity of the son. This place then here which might seem somewhat too austere and rigorous, which should seem to derogate from the righteousness of God, for sin, bringeth his hire, that is, the death of him which committeth it. He then which is innocent why shall he die? 
Rom. 6. 23.  And albeit this reason were not sufficient, we have the testimony of the holy scripture, where God declareth, that he will not punish the innocent children for the sins of their fathers. For he reproveth the jews for this blasphemy which ran much in their mouth, and whereof they had now made a common proverb: Our fathers have eaten sour grapes, and our teeth are set on edge. 
Ezech. 18. 2.  We are not thus rigorously handled for the faults we have committed, for we have lived as behoved us, but he grateth here upon the sin of our fathers. Thus the jews murmured against GOD. Now he sweareth that this blasphemy shall no more reign among them. But for all this, when all shall be well considered, there is no contrariety in these places. For in the place of Ezechiel God understandeth no other thing, but that those which are punished of him, cannot allege their innocency, that they cannot say that God doth them any wrong or injury, if he use them sharply: for they shall find themselves guilty every one in his own person, and that he shall be declared just, when every one shall see that he exceedeth neither measure nor reason.  
Now this is also certain, that when God punisheth the children, because of the fathers: yet ceaseth he not to be just in his chastisements: for the children on their part being well examined, shall be found faulty. I say yet further, that they can no sooner come forth of the womb of their mother, but they commit many notable and manifest sins, and such as might be known to the whole world. For what offspring are we? What bring we forth by nature, but sin and wickedness? See then the infants which are already sinners, yea, being in the womb of their mother, they are condemned before God, there is yet no evil perceived in them, howbeit their nature is altogether corrupt and sinful. They have a seed of wickedness in them, & because of this original sin which is descended from Adam upon all mankind, behold they are already under condemnation. Now seeing it is so, that the little infants are not exempted from the auger & maledition of God, it is certain when he punisheth them, this shall not be without good cause: but we shall always know, that he proceedeth herein in all equity & justice, as an upright judge: by greater reason they which are elder & further stricken in years, are punished as not innocent, for one shall find them by many degrees more faulty. And so as concerning the place of Ezechiel the case is clear, that God punisheth not the innocent children for the transgression of their fathers, for the faults shallbe also found in themselves. As for this, when he saith, That he punisheth the iniquity of fathers upon the children, let us consider how this is done, and then this hard knot shall be easily unties. First then let us know, that God oweth us nothing, and that if he bestow any benefit upon us, this is altogether of his mere liberality, not that he is any thing beholding unto us. In the mean while, if he will use his rigour towards us, he may leave us in condemnation as we are. Let God only withdraw his mercy, and show himself judge over the whole world, and what shall become of us? Surely we shall all perish, there is no remedy: little and great, fathers and children, without exception (I say) we are all condemned, if GOD draw us not out of the curse in which we are, and that by his free mercy, without the lest occasion of being bound unto us. So now, seeing GOD may bring us all to destruction, if it please him to use his goodness and clemency towards some, if he call them to himself, if he deliver them from this deep dungeon of damnation, in which they are: may any one accuse him for this? May any one reprove him herein, the lest that may be? No. For our eye must not be evil, if he of his goodness taketh pity and compassion of his creatures.  
And although he use not the like measure towards all, yet notwithstanding we must have our mouth closed up: or rather wide open, not to murmur, but to confess that all which he doth is in equity and justice, although it surmount our sense and reason. For we comprehend not always the reason why GOD disposeth so of men, and yet must we lay aside our prating, and learn to reverence and adore God in his judgements, when they shall be over high for us, over wonderful, over secret. How ever it be, let this general rule abide certain, that is to say, That God might leave us in our destruction, wherein we are, if so it pleased him, and that by this means the whole world should perish: but because it pleaseth him to show himself gentle and pitiful, not towards all, but towards a part, see what discerneth the one from the other.  
Now, hereupon he leaveth them, as it seemeth good unto him, in the curse wherein they are borne. And if one demand why God useth his mercy towards some, when on others he executeth his severity? It is certain, the first and principal cause is unknown unto us, neither aught we to inquire after it. And why? For it behoveth that all our senses be locked up captives in that behalf, and that we confess that God hath liberty to choose whom he pleaseth, and to refuse the rest. But howsoever the case standeth, he maketh this promise to the faithful, that he will take pity on their children, and that as he hath begun his mercy in their persons, so he will continued it in their posterity, even to a thousand generations. Seeing God hath made this promise to his servants, we see now there is some cause why God hath pity of the one, rather than of the other.  
〈…〉 contrary part, he threateneth the unfaithful that the 〈…〉 not only in themselves, but also in their issue, and 〈…〉 which shall descend from their stock and family. But now let us come to the mercy which God showeth, and to the punishments he executeth. His mercy then is not in this, that he blesseth the children of the faithful with riches, with health, or other like things: or that he maketh them to prospero to the world ward: those are not the chief blessings of God, that is not the end whereat he beginneth, but rather he showeth them his goodness and mercy, when he governeth them by his holy spirit, when he giveth them the mark and seal of the adoption of his children, when he correcteth them, and purgeth them from their sins, to reform and renew them to his image and likeness. You see then the mercy which God extendeth to the children of the faithful, that is to say, he suffereth them not to remain in their corruption and wickedness, but that he reformeth them and governeth them by his holy spirit. This being done, he continueth his mercy further more and more, and maketh them to prospero even in this world, until the fullness of his mercy be heaped upon them: namely, until he hath drawn them out of this world into his kingdom, and giveth them there the fruition of everlasting life. On the contrary side, whereas he punisheth the iniquity of fathers upon the children, this is as much to say, as that he will leave the stock of them in the same plight, they are in. There is a wicked man, there is a despiser of God, there is an hypocrite, there is an unfaithful and unbelieving man: well, he shall have children: God will, as we may see, forget them, and accounted them for strangers. And whereas he acknowledgeth them not in the number of his own, he daineth not nor vouchsaleth to show himself a father towards them. So he leaveth them as forsaken, and then it must needs be that Satan possess them, & being destitute of the spirit of God, what other thing may happen unto them than evil and mischief, so as they procure to themselves the wrath and anger of God more and more? Now then doth our Lord punish them without good cause? Can then say they are innocent and guiltless: No. For there is sufficient fault in them before hand. We see then a great deal the better how this which God hath pronounced by Ezechiel is true: namely, that he which hath sinned shall bear the payment and punishment as he hath deserved, and that the innocent shall not be punished for the cause of the sinner and transgressor. Notwithstanding, we see also, that not without cause he declareth, that he will punish the iniquity of fathers upon the children. For why? It is in him to show mercy to the children of the wicked and unbelieving, or of the contemners of his word, or of hypocrites, which abuse his name: it is (I say) in the choice and liberty of God, to withdraw his grace from their posterity. And when their children are estranged from God, what retain they but the filth and corruption of Adam? There is nothing else in them, but sin and wickedness. And therefore needs it must be, that they be enemies to God. You see then how he punisheth them in justice, and that they can not shifted themselves out of his hand, in saying that he doth them wrong, that he is over cruel towards them. It behoveth that every mouth be stopped in that behalf. True it is, that a man can never satisfy and content the rebellions, as we see there are many which advance themselves against God in this case, with such boldness and presumption, that good men which are sober and modest, are ashamed to behold them, but leave we these dogs to bark their fill, and in the mean time let us glorify our God in all humility, knowing at lest wise this one thing, that he hath this authority, and might, to show favour and mercy to whom it pleaseth him. And for this cause we must conclude, that if God withdraw his spirit from the posterity of the wicked, he may not be accused of cruelty: For they are in themselves punishable, when they are in this sort forsaken of him, and are not governed by his holy spirit. Let us then note well that this sentence hath no contrariety to that of Ezechiel. Now let us return to see the meaning of Moses in these words. There is no doubt, but by his manner of speaking in this place, he would imprint a greater fear in us, than if barely and simply he had said: God will punish you, when you shall have corrupted his service, when you shall have changed any thing in religion, when you shall have devised and fashioned any image or likeness of him, think not that you shall escape his vengeance: for he will not suffer that his honour be defaced, and brought to nothing in such sort. If Moses had thus spoken, men as overhardied and flow of nature, would not have been sufficiently moved with fear. Therefore he here passeth further: God (saith he) will not only punish you in your own persons, but he will extend his vengeance upon your offspring, and not only on your children, but he will pursue it even to the further end of your lineage, in such sort that you shall for ever feel his wrath, as a kindling fire, and after your death, men shall behold the signs and marks of your iniquity: GOD shall place you in such ignominy and reproach, that you shallbe as spectacles to the world: and although you be rotten & putrefied under the earth, yet shall his vengeance pursue you so, that your sins shall be grated on, and called to remembrance from age to age: and men shall know that you have rebelled against him, which showed you so many of his benefits, that at lest you should have been as the sheep of his flock, to be governed by him and his word. Now then let us take heed, we be not over sluggish and past sense, when God in this manner stirreth up and awaketh us. Truly if only in one word, or by some exterior signification he should signify his anger, we aught to be touched with great fear: but since we are dull upon the spur, yet at lest then, when God declareth that after he hath punished us, he will yet follow on his vengeance upon our posterity, and that after our death it must needs be, that those which shallbe begotten of us be condemned, when (I say) God speaketh in this wise, let us then be more attentive to walk in his fear, and to turn ourselves unto him, that we provoke him not to anger, being as it is so fearful and terrible. Thus we see in what sort we are to make our profit by this text. Now he addeth further, Of them which hate him: in which word he comprehendeth all the transgressors of the law. If then one demand whether all those, which turn themselves from the obedience of God, hateth him therefore? This place here answereth, Yea: not that it seemeth so them, and yet the truth is so. And we aught here not to rest upon our own judgement, for God only is a competent judge to pronounce sentence herein. And because that men, when they give themselves over to work wickedly, will not say, neither think so in heart, that they hate God, it behoveth that this vice should be discovered. It is true that hypocrites will make a fair show, that the love of God causeth them to show some good countenance. And in deed it may have some small seed, but it is a bastard & vicious seed. So then this hatred is not apparent in hypocrites, neither in many other which lead a disordered & dissolute life: but yet is it in them, though we know it not, for as all male factors & licentious livers would there were neither judge, nor order, nor policy in the world: so all they which willingly & of their own accord would not acknowledge themselves Gods subjects, they spite him, & could be contented he were plucked out of heaven. This appeareth sufficiently in them, which are wholly given over & perverted. When men have loosed the bridle to all iniquity, they can not bear any correction, & are so far from being tractable to be taught, when they are threatened, they grinned the teeth, they storm & rage, they are furious, & mad against God. This hating then of God is manifest enough in them which have granted themselves a more outrageous liberty of doing ill, in them which are carried away as with a tempest in their wickedness, & are fully settled in their sins. In others which have yet some fear, & are in some sort moved, when we speak of God, & of his judgements, this appeareth not, & yet there is already in them an hatred of God. Truly they think it not, but God seeth much more clear than we, and when things are hid and unknown unto us, he noteth them. We must always bear in mind, how Saint john saith, That God is much greater than our consciences: that is to say, 
1. john. 3. 20.  That if our consciences bear us witness of our faults, God shall not sleep in the mean time. And so let us briefly remember, that all they which conform not themselves to the obedience of God, & which humble not themselves under his majesty, to serve & honour him, that all they hate him, although by effect they show it not at first, and that men can not judge so of them. And for the same cause we see why in like manner, when God speaketh of them, which keep his commandments, he beginneth with his love. He saith, That he will show mercy on thousand generations to them which love him. And why? For it is not possible to desire to honour God, & to be his subjects, if we have not a feeling of this love, whereof he here speaketh, And this may serve us for a good lesson, as we shall see hereafter, that Moses when he would give a short abridgement of the Law saith, What doth the Lord thy God Israel require of thee, but that thou love him with thy whole heart, 
Deut. 10. 1●.  & that thou cleave to him? We shall never (I say) know, what it is to yield obedience to God's law, and to rule ourselves according to it, if we begin not at this love. And why? For God requireth a willing service, he will not that we serve him with a servile fear but his desire is that we come unto his worship with a free & cheerful courage, & take, even a pleasure in obeying & honouring of him. Now this can not be, except we love him. Wherefore let us not, that the beginning, the fountain, the foundation, and root of obedience is this love of God, so as we be not forced to come unto him, but even take a singular delight & pleasure therein, knowing that this is our true happiness, that we desire nothing else, but to be ruled by his will, and to be in all points conformable to the same. And moreover let us note, that this love can not be in us before we have tasted of the goodness of our God. For as long as we conceive God our adversary and contrary party, we can not, but flee him. Will we then love him? Will we be reformed to his obedience to take a pleasure in his service? We must first know, that he is our father and saviour, and that he desireth nothing more than to show himself loving, & favourable towards us. When we shall so have casted the great love he beareth us, then shall we be stirred up to love him as our father, and when this love shallbe in us, there is no doubt, but we shall obey him, & his law shall bear rule in our thoughts, and in our affections, and in all our members. For what is the cause that we are so rebellious against God, but that we hate him, as we have before said? Again on the contrary side, the love of God shall lead us to serve him, and to set ourselves, & our doings in order according to his justice in such sort, that a man shall see a certain conformity & melody between the law of God, & all our desires, & affections. But yet the better to understand this, let us consider what God is, for he will not be known according to our nature: and when we shall hear him speak, it is not enough to yield him this title of God, but he will be known as he is: namely, just, and good, that he is the fountain & perfection of all wisdom, of all power, of all uprightness, of all equity and justice. Now then let us conceive God as he is, that is, with his justice, and uprightness, & equity: and then shall we not desire but to frame and fashion ourselves unto him: contrary wise, when we shall love that which is evil, and shallbe wrapped in wickedness as in a garment, it can not be, but we must hate him. And why? Because here is no question of some bore nature & being, neither aught we to imagine God as an idol, but we must comprehend him in his justice. It than we shall hate this which is in God, that is to say, his justice & uprightness, it must needs be that we hate him also. For he can not deny himself, he cannot be disguised, he cannot be transfigured after our fancy, he always abideth like himself. So then, as I have already touched, all they which love God, they fail not to be obedient to his law, they cease not to observe and keep his commandments, for these things are knit together, and are inseparable. And this we have to bear in mind upon this place. Now here hence we are to take a warning, that we have in greater horror, than we are wont to have, all rebellion, all sin, and offences. For it is no small thing to be proclaimed the enemies of God, and to make open war with him. Now, it is so, that we cannot turn ourselves from him, nor cast off his yoke, but we shallbe convicted to have been his enemies, and to have waged open battle with him? And lo, is not this an execrable thing? Let us therefore learn to have our sins and offences in horror and detestation, forasmuch as by them, we are accused to be the enemies of God, and that he also must show himself our adversary party. Withal we are also warned to come unto God with a pure and sincere affection. For it is not enough to withhold our feet, and our hands, and our eyes from evil doing, but it behoveth that our heart go before, and that God be served of us with a true meaning mind and upright affection: and this affection must not be forced and constrained, but it aught to proceed from a true love of God. Therefore, when we will rightly observe his law, we must first know, that God is unto us a kind hearted father, gentle and favourable unto us, to the end we may be led to yield unto him like love and affection. And withal, let us not think to mock & deceive our selves, in protesting that we love God, if in the mean while this be not showed in the whole course of our life. For when here is mention made of the love of God, Moses addeth, that they which love him do also keep his commandments. It behoveth then that our life be answerable in this behalf, and that it bear witness whether we love God, or whether we hate him. For the rest which followeth, it is not without cause that God making comparison of his wrath and vengeance, with his favour and mercy, saith, That he will punish them that hate him to the third and fourth generation, and that he will show mercy to them that love him in a thousand generation?. For by this he declareth that, which is better and more folly expressed in other sentences of the scriptures, that is, That he is slow to anger, greatly inclined to compassion and pity, 
Psal. 103. 8.  that he is patiented & of long suffering, 
Psal. 30. 5.  that his anger endureth but a while, that his mercy is to life, & endureth for ever. You see then the true nature of God, that is, that he desireth nothing more, than to draw men unto him by all lenity and gentleness, and to use his mercy and goodness towards them. When he punisheth them, this is as it were against his nature. Not, but that it is agreeable to God, aswell to punish, as to show mercy: but he will show us, that his goodness is much more greater: and briefly, that he is not sharp and rigorous, but desirous to lay open his heart towards us, if we would suffer him, for in very deed he will be known gracious and pitiful. And this is that wherein his principal glory shineth. Therefore let us note well, that not for nought Moses here assigneth a thousand generations to the mercy of God, and restraineth his wrath & vengeance to a three or four generations. As if he did say: It is very true that our Lord will not leave superstition unpunished, when you shall have perverted his service, and defaced his honour, busying yourselves in your own dreams, and doting fanstes: you shall surely feel the punishment, and your children after you shall feel it: and when the fire of his wrath and indignation shallbe kindled among you, it shall not be so soon quenched as you think: but yet for all that, God will not cease to be pitiful, and his mercy shallbe always greater than his anger. And in very deed, as God by the threat we have here heard, would retain the world in true religion, to the end it should make no idols nor puppittes to counterfeit him, so he would by his promise here contained, as it were allure us to bear him the love and reverence which we own unto him, and he desireth rather to win us by his gentleness, than to restrain us by his threatenings. You see then in what sort he speaketh: My children, think not that I will deal roughly with you: it is true, if you provoke me, I shall not suffer that men make a sport and game of me, but when I have declared mine anger, I desire yet rather to train you, and win you to myself by mercy and gentleness. I protest then, and declare unto you, if you abide wholly and sincerely in my obedience, I will continued to bestow my benefits upon you, even to a thousand generations: so that your children, after your death, shall find me the same I have been to you. Behold what we have to bear in mind upon this place.  
And moreover, for conclusion, let us note, that it is not without gre●t cause, that God placeth here this word of Mercy, although it be as a reward of the service which is done him, He might well have said, I will consider the service of them which shall have honoured and worshipped me, which shall have loved me in observing my law, I will show them that it is no lost labour to have served and honoured me, as they shall have done. God might have spoken so. But he saith, I will show mercy? And how so? Seemeth it not, that if we serve God, as he hath appointed, he oweth us a recompense? Now he declareth that he will bestow a benefit upon them which have honoured him, and observed his commandments, and that this is not by any obligation of due debt, or because of their merits and deserts: for he useth herein mercy. So this word of Mercy, is to beat down all pride of men in such sort, that they may not boast of their works, as if they were worthy of reward and payment: but rather know, that God meant to declare by this, that when we serve him the best that we can, we have always need to be borne, withal of him, and that he pardoneth us our vices and our infirmities. Thus are there two things which we have to note in this place. 
1. Cor. 15. 11.  The one is, that although we should serve God in all purity, if he recompense us, it is not of any duty he oweth unto us. For in deed, from whence cometh this, that we have served him, but from his mere and only grace? And what then may he own us? The other is, that we shall be all found guilty, when it shall please him to examine us according to the exact measure of his justice. So then, in that God recompenseth us, when we have served him, he doth this for his mercy and goodness, and not that he is bound unto us: Nay, which more is, he must forgive us our sins, and bear with us, even in that which we do well. Know we therefore, that GOD showeth himself gentle and liberal towards us, in that it pleaseth him to bear with our infirmities, making us to taste his mercy, where he might of right make us feel his rigour. For let us not think, but without this mercy we should all perish: yea, though we should enforce ourselves to obey him, we should notwithstanding be always found faulty, were it not that he would use this mercy towards us, of which he here speaketh: So than this is that whither unto we must flee for refuge, if we will be assure of our salvation.  
Now let us cast ourselves down, before the face of our good God, with acknowledging of our faults, praying him that he will make us feel them better than we have done, to the end he may lead us to a true repentance, and that being taught to fear him, we tremble and stand in such awe of him assoon as he shall threaten us with his anger, we may conceive the force thereof, that being humbled therewith we run to his fatherly goodness, not doubting but that if he hath once begun to show himself our father and Saviour, he will continued it even after our death, if so be we withdraw not ourselves from him by our wickedness and rebellion. That it will please him to grant this grace not only to us, but to all peoples and nations, etc.   

The. 4. Sermon.  Deut. Chap. 5. 11 Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless which shall take his name in vain. 
IF we were but well advised, there were no need that men should teach us to bear reverence unto God. For nature aught to lead us hereunto. For to what end are we created? And why live we in this world, but to do homage to him, to whom we be beholden for all good gifts, and to apply ourselves to honour and glorify his Majesty? Behold the whole end and sum of this life. But for all this in steed of honouring our God, and applying our whole studies and endeavours hereunto, it seemeth that we have conspired the clean contrary. For some would have the remembrance of God buried: others despise and mock him, others with full throat & open mouth blaspheme him, so that we sufficiently declare, that we know not why we live or should have our being. Now because there is such a vice in us, God, to remedy it, showeth that we aught likewise to abkeine from abusing his holy name, for this is as it were to vnhallow it, & therefore he hath forbidden that his name be not taken in vain. By these words we aught diligently to consider, what is the right & lawful use of his name. True it is that we are not worthy to take in our mouth the name of the Lord, in what sort soever it be, for we must consider of that which Esaie speaketh in the. 6. Chap. Lord I am a man of polluted lips, 
Esaie. 6. 5.  & I dwell in the midst of a people, which is altogether filthy and defiled. Seeing then we have such filthiness and uncleanness in us, it is certain we can not take the name of God in our mouth, were it not that God of his goodness would that we use his name, so it be to glorify him withal. Let us then note well, that when it is said, That we take not the name of God in vain, that the Lord reproveth us of unthankfulness, if we use not his name, as he hath permitted us, and follow not herein the rule which is contained in his word. For this is the lawful mean, by which we may use his name. But to the end that this be yet more clearly understood, we must mark, that God under one kind would here show us, what majesty there is in his name, to the end we speak not of it, but with all fear and reverence. Therefore above all other kinds of profaning his name, he taketh the especial form of an oath, when any question is of swearing. We see how our Lord loveth us, in that he dareth us his name, to the end we might communicate with our neighbours, & if there were any controversy and dissension among us, it might be ended by this mean: namely, that if we be not believed, if any matter were in doubt, the name of God should be brought forth as Umpire in the matter to end the controversy, so as the thing should be altogether certain, when it shall have such a confirmation. Is not this an inestimable goodness, that our Lord abaseth himself somuch, as to permit us to use his name? And why? For it is certain that the majesty of God is so precious, that it aught not to be abased so far: but yet he bouchsafeth to apply himself unto us. So much greater than is our villainy & wickedness, if we vnhallowe the name of God in our oaths. Now this is done, not only when we are forsworn, but if we take the name of God, in our mouths rashly and at random: when we have not a regard to speak thereof in all wisdom and discretion, and consider whether the thing which is in controersie deserveth to be confirmed in such manner or no: For if we use it rashly and foolishly, behold the name of the Lord is as it were unhallowed. It is true that God accounteth it for one kind of his service, when men swear by his name, not that he is herein bound unto us, but altogether the contrary. For (as I have already touched) we aught to perceive in this thing, how GOD beareth with us, when he licenseth us to use his name. But yet do we in swearing confess that GOD hath all pre-eminence and superiority over us. He which is inferior, sweareth by him which is his sovereign & greater, 
Heb. 6. 16.  saith the Apostle to the Hebrews. And if we knew to what end an oath serveth, we shall understand, that this can not agreed, but only to the majesty of God. For by it our meaning is to confirm those things which are secret and can have no other proof among men. Now this can not be done by any creature, but herein GOD must show himself, for it is he which soundeth the depth of men's hearts, and hereupon also not without cause he challengeth to himself the title of truth. We see then that in swearing we do homage unto God, protesting that he is our judge, and that it is he unto whom we aught to have recourse for things which are doubtful and hidden, because it is his office to bring them unto light, and because he will maintain the truth: for that it appertaineth to his honour and glory. That is the cause, why GOD reputeth it for one form of his service, when one sweareth by his name: so that it be not in superfluous and unnecessary oaths. By this we perceive, that the fault of them which forswear themselves, or swear at random, is so much the more grievous. For this is as it were to violate the service of God, and as much as lieth in us to bring it to nothing. As for them which pervire themselves, they be not only culpable of taking the name of GOD in vain, and of falsely abusing it, but they are rebels and traitors to the majesty of GOD. For know we how to work any greater outrage against GOD, than to abolish his truth? No. For there is nothing more belonging unto him. So this is as much as if we would pluck him out of his throne, and utterly bereave him of all divine honour and glory: for this is done, when his truth is turned into a lie.  
Whosoever therefore forsweareth himself, that is to say, whosoever taketh the name of GOD in an evil conscience, to colour false things, to cloak and disguise an untruth, to the end he might beguile and deceive others: let him know it for certainty, that he blasphemeth God in so doing. Now purposely I say, to disguise an untruth. For many dispense with themselves, because before men they can not be convicted of perjury. And why? They turn the best side of the coat, they paint and trim their matters so well, that it shall seem very well to men they speak the truth, & are not perjured: but GOD alloweth not any such subtleties. Let us not then think to be acquitted and absolved before him, when we shall have used such policies, such shifts, and sly practices. And so in sum we see, that all they which take the name of GOD otherwise than in truth and in simplicity, blaspheme him. Mark this for one point. Now as for them, which swear rashly and without cause, they declare sufficiently, that they make no other account, than to sport themselves with GOD. It is true they protest the contrary, they will still say their meaning is not such, but this is but hypocrisy. For the effect sufficiently proveth, that they bear no reverence unto God. If a mortal man be healed dear of us, we take not his name in vain, we will not that any make a scorn of him, and flout him, and when a matter of play and mockery is proposed, we can not suffer that he be brought in as on the Stage, for we take this to be to his infamy and discredit. And will we have a greater privilege than the living GOD? We are vile carrions, and rottenness itself, and yet will we be had in honour and estimation? And shall our God in the mean time be placed beneath as our underling? And thus we see, that there are at this day very few of any religion in the world: although many make a show and countenance of being Christians, that yet not withstanding never knew, what it is to worship GOD, to do him homage, or to yield him the service which appertaineth unto him. For how is this, that the name of GOD runneth in every man's mouth? One can not bargain for the worth of one farthing, without he hath some oath at the end of every word. If the honour of GOD were of price among us, it is certain, we would abstain from such superfluity of oaths: which more is, it would breed an horror in us. But now a days every one maketh a game of it, and when a man is reprehended for swearing, he will think he hath great wrong done him.  
Now, if one should maintain any matter which were not for his profit, he would be much grieved therewith: yea, he would make his complaints thereof: but if we have the zeal of God to be grieved, when his name shallbe thrown to the ground, see what quarrels are made with us, see on what spite men are set, how they grinned their teeth at it. Now when the world is come into such a possession of contemning God, and men have hardened themselves herein, is not this a sign that his majesty is not known nor regarded? And albeit, men yield unto themselves such an outrageous liberty under this shadow, that the thing is accustomably used, and that of custom is made a law: yet will God in the end show, that his name is more dear unto him than men have had it, and though we cell it good cheap, it shall cost us dear, and with an over vantage: and it shallbe in the end that the land wherein we have been conversant, which hath been defiled, and made unclean by us, be raised up in judgement against us. In like manner all the benefits which we have received, and which God with a liberal hand hath bestowed on us, shall come into account for our condemnation, for as much as we have not known him, which hath been the author of them, to honour him as he deserveth. Ye see then what we have first to observe and note in this place: namely, that God beareth graciously with us, and useth so great gentleness towards us, as that he is willing and content we use his name in things lawful and right: by which leave of his we may sufficiently know, that he is more than a father unto us. But withal he warneth us, to take so much the more diligent heed we abstain from all wicked oaths. For as for perjuries (as we have said) this is a villamous outrage which we do to God. For in as much as his truth is converted into a lie: we are falsifiers thereof as much as in us lieth. Ye see then a mortal and deadly offence. But this is not enough to keep ourselves from forswearing, but our oaths also must be sober, and the name of God must not be tossed up & down among us as a Tennis ball: but it behoveth, that there be some great necessity which may hold us excused, when we make mention of it. Now forasmuch as we protest in our oaths, that God hath all superiority over us, by this we may understand, that all the oaths which are made by creatures are wicked and intolerable, as proceeding from superstition: as among the Papists, one will swear by Saint Anthony, an other by Saint john, which is as much as if one would make idols of them. And why? For we must always return back to that sentence which I have before alleged of the Apostle, that we declare God to be our superior: yea, our sovereign, when we swear by his name. And this is the cause why, when God sweareth, to confirm us in his promises, or happily to awaken us when he seeth us hardened in our sins, and that we stand not in awe of his judgements, he sweareth by himself, he reserveth to himself this honour, 
Deut. 6. 13.  whereof it shallbe further handled in the ninth Chapter of this book. And so they which swear by creatures are idolaters. And for this purpose also, when there is mention made of superstitions, the oaths of men are put in as witnesses to convince them, that they have turned themselves from the purity of the law. The Pastors, saith jeremy, 
jere. 12. 16.  which have charge to conduct and lead the people, must teach them to swear by the name of God, that is, that all other oaths be laid aside, and that creatures be not mingled, and brought in, when any thing by oath is to be confirmed. Moreover, when it is here spoken of the name of God, let us note, that we are not only forbidden to pronounce this word, but that the substance thereof is here considered: for God regardeth the deed. As there are some which swear not expressly by the name of God, and yet notwithstanding they cease not to offend & transgress against this commandment. For we must always have regard to come to this which our Lord jesus Christ handleth in the fift Chapter of S. 
Mat. 5. 34.  Matthew. When you swear by heaven, is not this the throne of the living God? If you swear by his temple, is not this the place where his majesty abideth? If then we think we shall not be accused and condemned, when we express not the name of God in our oaths, we greatly abuse ourselves. Let us not therefore think to deceive him in this, for the excuse is altogether foolish and childish. And why? The heaven, beareth it not a mark and token of the majesty of God? See then how his glory is diminished. As much is to be said of the earth, for it is his footstool, as Christ toucheth in that place which I have alleged. Therefore, so let us briefly learn, that we aught to bear such a reverence to the name of God, that all oaths be laid aside and banished from among us, but as necessity requireth, when God suffereth us to borrow his name. Otherwise let us follow this form of speech, as handling our matters in all simplicity, to say. Yea, it is so. And let us know, that all which is beside this, 
Mat. 5. 37.  is evil & rondenmed by the law: namely, if we take the name of God in vain. And withal let us note, that all superfluous oaths, and those in which the name of God is not honoured, as it deserveth, have in them a double evil. For first, when men let them fly so at all adventures, it is a sign they scarce make any account what they say: secondly consider we from whence this common swearing proceedeth, and we shall find that from none other thing, but that men be such liars, so full of falsehood and deceit, that when they speak the one to the other, none can believe that it is true which is said. So then, it must needs be, that there is in us great wickedness, considering that when God hath given us a tongue, it is in part to communicate one with an other: For our tongue is the messenger of our heart, whereby we express unto others what we have in our minds conceived. We may then conclude, that superfluous oaths proceed from the disloyalty and rebellion of men, neither need we to make much inquiry, or use any long process in this matter: for every one hath his own witness. How ever it be, let us learn to use in this thing such sobriety as God commandeth, and let us not swear without great necessity, and being hereunto required. But to go on somewhat further in this matter, that all may be easily understood: there are some, who think that when they swear by their faith, it is as if they swore not at all. It is true indeed, that the most part swear nothing, for they have no more faith than dogs, they have no conscience, nor religion. But yet this name of faith ceaseth not therefore to be in price before God. For he holdeth it dear, and it is as an hallowed thing unto him, which neither can, neither aught to be unhallowed: except we will be in great fault, and incur the danger of the threat here made, as we see. So it is not sufficient not to have pronounced expressly by God, but when one sweareth by his faith, or taketh any confirmation from that which hath any sign of the majesty of God, his name is unhallowed in this thing. What shall we say then of them, which use false oaths to disguise their purposes, which swear rashly, even to sport themselves with oaths: yea, to despite God by their execrable blasphemies, in so much that he hath neither flesh nor blood, nor nothing else which they spare? Are these only holden faulty for abusing the name of God? Not, but because they use him to the greatest and most execrable reproach, that they may do. Behold our Lord jesus Christ, 
Phil. 2. 7.  which made himself of no reputation for a time, (as Saint Paul speaketh) who being the fountain of all life, become mortal man, having superiority & dominion over the Angels of Heaven, took the form of a servant, even to shed his blood for our redemption, and in the end to suffer the curse that was due unto us. And now for a recompense of all this, he must at this day be rend and torn in pieces of the carrion and stinking mouths of them which name themselves Christians. For when they swear by his blood, and by his death, and by his wounds, and by this, and by that, is not this as much as in them lieth to crucify the son of GOD, and to tear him as it were in pieces? And are not these altogether worthy to be cut off from God: yea, from the world, and not to be numbered in the band and company of creatures? Must jesus Christ for abasing, and humbling himself for us, have such a reward at our hands? 
Esaie. 5. 2.  God upbraideth the people of Israel in this sort, O my people, 
jerem, 2. 21.  what have I done unto thee? I have brought thee out of Egypt, I have conducted thee by the desert, I have nourished thee in all gentleness and sweetness, I have planted thee as in my heritage, that thou shouldest have been as a vine which should have borne me good fruit, I bestowed all labour in keeping and fencing thee, and must thou now be turned into bitterness unto me, and bring forth sour fruit to strangle and to choke me? Now the same appertaineth also at this day unto us. For when the son of GOD, which is appointed judge of the world, shall come in the last day, he may say unto us, What meaneth this? You have borne my name to be called Christians, you have been baptized, in witness and testimony that I was your redeemer: I have drawn you forth of the deep dungeon, wherein you were plunged, I have delivered you from everlasting death, by the cruel death which I suffered, and for this cause I became man, I sbmitted myself to the malediction of GOD my Father, to the end you might be blessed by my grace, and by my mean. And behold the reward you have rendered me. I have been rend in pieces of you, I have been as a ●easting stock, the death which I have snffered hath been had in derision and mockery, my blood which is the washing of your souls, was as it were trampled under your feet: briefly, you have taken all occasion to blaspheme and to rail on me, as if I had been a wretched and miserable creature. When When this shallbe rebukefullie told us of our sovereign judge, will not this be to thunder on us, and to throw us down to the bottomless pit of hell? And yet notwithstanding, there are very few of us, which deeply consider of this. For if superfluous oaths were at this day had in such great horror and detestation, as they should be, men would not yield unto themselves any time hereafter such an outrageous boldness and liberty of swearing and forswearing. As for blasphemies, see we not how common and rife they are? And in the mean time we willbe very zealous for our own honour and reputation, when the name of God is so trodden under feet amongst us. If one speak any thing reproachfully of ones father, he will make a great quarrel of it, or enter some action of slander: yea, many will revenge themselves by their own hands, and by all means they may on every side: and it seemeth to them, that they have an honest excuse to take upon them the defence of their fathers. Behold our sovereign father shall sustain wrong and injury, behold in like manner our Lord jesus Christ, who not without cause is named The Lord of glory, before whom every knee aught to bow, 
1. Cor. 2. 8.  as Saint Paul speaketh to the Philippians, 
Phil. 2. 10.  lo he (I say) shallbe mocked, than which despite none could be wrought him greater, except a man would spit in his face: and yet notwithstanding, they which name themselves Christians, which make a countenance of procuring and maintaining his honour, will not be moved any whit therewith: nay, they themselves will be the men, which will blaspheme him in most execrable manner: But for all this (as I have said) our Lord will not cease to maintain his own honour, as he himself speaketh, when he seeth that men are so wicked and profane, so to violate his majesty, as much as lieth in them. For he maketh a solemn oath, that he will wreak his vengeance upon them for this wickedness. I am the Lord (saith he,) this is my name, 
Esaie. 42. 8.  and my glory I will not give to an other, neither my praise to graven images. Now, as he will not that his honour be transferred to idols, so is it certain it extendeth itself further: namely, that if men shall falsely abuse his holy name, they shall perceive in what price it was unto him. And therefore let us not wait until this be accomplished upon us, but let us learn to bear such reverence unto our God, and to him that hath all sovereign majesty, that is, to our Lord jesus Christ, that we be throughlie instructed to swear in such sort, that this be always to confirm, that it is he by whom we are, that he is our Father, our Creator, & our judge. Thus ye see in effect, what we have to gather of this place. Now here is withal anuexed a threatening, whereby we are to understand the blockishness of men, how Satan hath as it were bewitched them in such sort, that they conceive not the wrath and anger of God, when it is set before them. I will not hold him guiltless, which shall take my name in vain. Lo God, who speaketh. I pray you, aught not all the hairs of the heads of them stand on end, which blaspheme God so wickedly and villainously, as I have said? When one sweareth lightly by his faith, behold God who is armed, and saith, For as much as thou hast not honoured me, thou shalt give an account for such treachery: God can not bear with us for a simple lie: if one perjure himself, this is much worse: if an other blaspheme: herein is the extremity and furthest degree of all evil, when we openly despite God, as if we would arm ourselves against him, and strike him with some deadly wound. Now, if after this, one think not of this punishment which hangeth over, and is ready to fall upon them, which so have falsified the name of God, or have dishonoured him, must we not needs say, that this proceedeth of some beastly drunkenness, and that men are altogether without sense, and understanding: and that Satan hath altogether blinded them? Alas yes: & yet notwithstanding, this thing is so common, as nothing more. If some master should say in his house, I will be obeyed in all things: but lo, one thing which I desire above all to be done, and I will not suffer any one to fail herein, but I will put him out of my service, or I will correct and chastise him as he deserveth: If some master (I say) should give such a charge of some one thing, although in the rest a servant would not be over diligent, yet in this would he have some fear. Now behold God curseth them which transgress and offend against his law in any article. Cursed be he which honoureth not his father & mother, Cursed be he which stealeth, Cursed be he which committeth adultery, Cursed be he which observeth not all the things which are contained in the law. But here, by some specialty, he menaceth a general threat on them which shall abuse the name of GOD. By this he declareth, that although he will that we observe his law, in all points, and that our life be ordered thereby, notwithstanding he reserveth this article to this place, as if he would his name should have an especial privilege. Now if for all that, this threatening slip out of our mind, and that we consider not of it, and that it stayeth us not, but we venture still over boldly to sport ourselves so with God, and his majesty, must it not needs be said, (as I have already touched,) that the devil hath carried us away headlong, & beereaved us of all sense and reason? Yet if this threatening awake us not at this day, we shall in the end know that God hath not published his warnings in vain. Let us therefore learn to be touched to the quick, when God so precisely setteth himself against us, and protesteth that he will be adversary party to them, which have abused his name. For let us consider what it shall cost us, if we abstain not from rash and superfluous oaths, and above all, from blasphemous perjuries. Now the greatest excuse they have which would diminish their faults, is this, that they can not choose, but swear: because they have been so accustomed thereunto. O seely and miserable excuse. And yet see how if every one would be his own judge, and speak the truth, it is certain he might very soon forget his oaths. For when question is of taking the name of God, if one would well consider of the thing, and take good heed thereof, he would not take it without great reverence. And when one should come to swear in judgement, he should have there as present the majesty of God, he should behold him as judge, when he calleth him to witness. This might very well be done. But what? Our tongue is so lavish, that we utterly despise and set at nought the name of God, as I have already said, how ever a man cry and call on us for the contrary, and hammer us never so much with warnings. For in very deed, the warnings and admonitions, which for this abuse are made in holy scripture, are as great strokes of maules & hammers where with God striketh us, and yet we continued still the same we were, and the name of God hath no greater honour and majesty among us, than it had before, when we were in ignorance, & wanted the admonitions contained in the word of God. Howbeit they which have any understanding & feeling of his name, aught well to weigh, and consider that which is here said. And withal (as I have declared) when we have been warned of this, whereof we have before considered: namely, that he which speaketh is the everliving, and our Creator, that it is he which hath redeemed us, and declared him self more than a father and saviour towards us, if this remain well imprinted in our memory, it is certain we shall easily forget all oaths. But if we follow on still our wickedness herein, that which is said to the Prophet Zacharie, 
Zach. 12. 1●.  shallbe fulfilled upon us, that is to wit this: They shall feel him whom they have pierced: that is to say, him whom they have wounded. For though men flatter one another, & make their oaths but a laughing game, & think that this shall easily be pardoned them, God ceaseth not to be wounded, & he will in the end show, that he aught not so to have been set on, & warred against. Moreover, we have to note, that God would in this place by one special kind of abuse, show briefly what reverence we aught to bear generally to his name. It is true that in express words here is mention made of oaths, but yet this doctrine aught to be further extended: namely, that when we think on God, or speak of him, we do it with all reverence, that we be awakened, not only to honour & praise him above all, but to have a feeling of his inestimable glory, before which the Angels tremble, that we which are poor and frail creatures, as nothing more, may at lest do homage to the sovereign majesty of our God, when soever mention is made thereof. Behold one point which we aught well to observe in this sentence. True it is, that this doctrine is easy of itself, but yet obscure unto us, because it is so evil practised. When we think of GOD, what vain thoughts come into our head? Our nature verily is much inclined hereunto, as we are full fraughted and stuffed with fancies and lies, and there is nothing but darkness in us. But when men nourish in themselves those evil and wicked fantasies, which they conceive against the honour of GOD: this declareth that they have conspired and made an agreement together with the devil. And yet how many are there which take care for this, when there shall arise in them any wicked fancy, or such thoughts and imaginations which in their conscience they know to be wicked, & against the glory of God, to repress & keep them under? Who use any forcing of themselves to resist them? Nay rather men take pleasure in them, and bathe themselves with much delight in such imaginations. And when the mind, that is, the understanding of men, is so defiled, the rest is easily corrupted. And that this is so, consider we by our words which follow. For how speak we of God for the most part? What opinions hold we of him? It seemeth men seek nothing more busily, than to be altogether corrupted. There needeth but little leaven, to leaven the whole lump of dough, saith S. Paul, 
1. Cor. 5. 6.  handling the same matter of wicked speeches, which defile and infect us with evil vices. 
Gal. 5. 9  Now that of other is the worst, when men speak of God in mockery, when one will scorn & flout him, when one maketh a jest of him, not only after a fashion fond and vain, but villainous and execrable: Is not this even of purpose and wilful malice to violate the majesty of God? And yet notwithstanding this is done, and commonly used, so that there shall scarce be any long discourse made, or great matter maintained, which hath not I know not what intermingled, whereby God shallbe contemned & set at nought. Show we not then hereby, that we never knew aright what it is to worship him? Well, we shall say every day, Thy name be hallowed, but we do all the contrary. Shall there then any other sentence of condemnation light on our heads than that? When we come to the Church, we will confess with our mouths, that we desire that the name of GOD be maintained in his due honour: we will say as much at the table, and every one, when he riseth and layeth him down to sleep: (I speak of them which are not altogether brutish, for there are some which know not what it meaneth to make prayer unto GOD:) But they which shall have so much honesty as to pray unto God, they shall well say with the mouth, Thy name be sanctified, but this is scarce gone from the tip of their tongue, and behold a false oath in their mouth, and they will toss the name of GOD hither and thither. And whither tendeth his wickedness, but to the violating of the majesty of GOD, and to the despiting of him, as if we would give him a blow with a dagger, or spit in his face? And (as I have said) there needeth no other judge to condemn us in our false oaths than this protestation which we make; when we desire of GOD, that he will maintain the holiness of his name. And yet in the mean time, we seek to deface it as much as lieth in us. Now it resteth that we must speak of the majesty of GOD in all reverence, especially, when we talk of his works. As how? When we speak of the time, whether he sendeth fair weather, or rain, ●oe these are marks of the majesty of GOD. If he send us contrary seasons, be showeth himself as a judge, to the end to make us feel his wrath and indignation, that we might enter into the examination of our sins, to bewail them, and to be led to repentance. Now, if in stead of humbling ourselves before God, and having a displeasure with ourselves for our offences, we are wayward and overthwart, (as we see that some men are wont despitefully to say, And must this season continued in this sort, and thus long?) and have not recourse to our God, beseeching him to pardon our faults, this shall be to take the name of God in vain. As much is to be said of all the rest. I bring this example only to show, that when we are to speak of the works of God, it behoveth that either we perceive him to be a Father in his goodness, or feel him to be a judge in his rigour and severity. Therefore when God shall do things which shall not fall out to our mind, and which shall be contrary to our wishes and desires, let us know that he grieveth and chastiseth us, to the end we should enter into the acknowledging of our sins, to condemn them, and to be displeased with them. If then we glorify not God in this thing, we vnhallow his holy name. And again, when God on the contrary side draweth us to himself in all gentleness, as a loving and pitiful father, this is to the end we be led unto him, and that we honour him so much the more. And if our unthankfulness is to be condemned for not honouring him in the first word which he shall have spoken, what shall be said when we shall be upbraided of all these things, that by all the ways GOD shall have sought to draw and allure us, he might win us to himself by none? But contrariwise, we shall have showed ourselves contemners of his majesty, and shall have trodden his works under our feet, or shall have cast down the groin as hogs, and repined against him, I pray you shall not this be an horrible condemnation if we be condemned hereof? Now, although God hath imprinted some mark of his majesty in all his works, and that he aught to be known of us in rain, in fair weather, in heat, in cold: briefly, in all the order of nature, yet hath he especially imprinted his mark in his word. True it is, that this is an intolerable and inexcusable vice, when we reknowledge not God in the benefits which he hath bestowed on us. We hold our life of him, that is, in him we live, (as S. Paul speaketh) 
Acts. 17. 28.  so that if we have not a remembrance of God in all his benefits: this is already a wonderful unthankfulness. But (as I have above said) God above all would imprint his mark in his word. Let us behold the heaven and the earth, and we shall see God declared fully in them. For what is this world, but a lively image (as S. Paul speaketh) 
Rom. 1. 20.  in the which God showeth and declareth himself? For albeit he be invisible in his essence, yet showeth he himself by his works, to the end we should worship him. But when we come to the holy scripture, in it shall we see an image wherein God openeth and declareth himself much more plainly & in more familiar wise unto us, than he doth either in the heaven, or in the earth: in such sort, that neither Sun nor Moon, although they give light unto the world, do so set forth the majesty of God, as do the Law, the Prophets, & the Gospel. Now for all this, how speak men of the scriptures? With what wicked boldness and presumption? Do not men I pray you at this day give themselves to lawless liberty, to speak of the word of God according to their own fantasies? And when men enter into a dispute of the holy scriptures over the pot, in taverns and alehouses, is there any question of humbling ourselves under it, and that all knowing their own rudeness and infirmity, desire of God his holy spirit, to the end, his secrets and mysteries be handled of us as it behoveth? Not, but these disputes are as in way of mockery to sport ourselves. And by this a man may see, more than were to be wished, how few there be truly religious & godly in the world. We see some make themselves game with the scripture, drawing it into Proverbial sentences to move laughter, that they make no other account than to jest and play with it, as if it were but a nose of wax, which one may fashion as he listeth, and turn any way it should seem good unto him. Others are in their wandering and flitting opinions, reasoning why this, and why that? And when we come to the high mysteries of God, if they mislike us, we could wish that all were put out and abolished. And this is all one, as if we would pluck God out of heaven. So then let us learn, that above all, God commendeth unto us the honour and authority of his word, as if he did say, I will that you receive all that which is contained in the holy scripture, that is in my word, with all humility & reverence. I will that you yield yourselves tractable, although that which is there said, agreed not with your sense and reason, and that you could wish I had spoken after your, manner and fashion. I will you do me this honour, as to imprison all your senses, and submit your understanding to my word, and to say: Lord we are thy disciples, we receive without gainsaying whatsoever it hath pleased thee to teach us, knowing that it is for our profit and salvation. Without exception therefore, let all that which is comprised in the holy scripture, be received with reverence, and when any question is of the holy mysteries of God, let us not give judgement according to our own wit and understanding. And albeit the things be not convenient and agreeable with our reason, let us notwithstanding be held back in a short bridle, that God may always have his whole entire authority over us, and his word a full course and liberty. And when we read the holy scriptures, when we come to the Sermons, let us always bear in mind to say, Behold our God declareth himself unto us: he sitteth as our judge, we are not to make toys and gambaldes of those things he shall speak. As we see, many will come to the Sermon: But what? They have their hearts empoisoned against God and his word, so that they can carry nothing thence which they pervert not with their wickedness: yea, they will be further envenomed to spew forth their blasphemies at table or else where, when men shall speak any thing to their lust and appetite. Lo how these men honour & sanctify the name of God. Let us learn then, that whether we read the holy scripture, or hear it handled in a Sermon, to have always the name of God in reverence, and to yield unto him such majesty, that we tremble when one speaketh unto us hereof. And above all, when his word is preached, 
Esay. 66. 2.  as God speaketh by his Prophet Esaie. For let us know, that so we shall declare ourselves, not only by words, but also by our deeds, that we are his true faithful ones, and he shall take and avow us for his people, and shall gather us in the end into the inheritance of the kingdom of heaven.  
Now let us cast ourselves down before the face of our good God, with at knowledging of our faults, praying him that it will please him not to impute those we have already committed, unto us: but that it will please him to reform us in such sort unto himself, that we desire no other thing than to honour him, and to dedicated ourselves unto his service, to the end he may dwell among us, and that our Lord jesus Christ may reign in us both by his holy spirit & by his word, and so let us say, Almighty God and heavenly father, etc.   

The. 5. Sermon.  Deut. Chap. 5. 
12 Keep the Sabbaoth day to sanctify it, as the Lord thy God hath commanded thee.  
13 Six days thou shalt labour, and shalt do all thy work:  
14 But the seventh day is the Sabbaoth of the Lord thy God, thou shalt not do any work therein, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maid, nor thine ox, nor thine ass, neither any of thy cattle, nor the stranger that is within thy gates, that thy manservant and thy maid, may rest as well as thou.  
AFter that it hath been spoken of the pure and sincere worship of God, of serving him, and glorifying his name, without vain taking of it, either in oaths, or other things, but reverently, and to the honour of God: now here is mention made of the service of GOD, according to that he hath required in his law, touching the order he appointed for the exercise of the faithful. As the Sabbaoth day, or day of rest was in part a figure, to declare, that men could not rightly serve God but by mortifying all that which is of their own nature, and afterward by dedicating themselves in such sort unto him, as if they were wholly separated from the world. Secondly, the day of rest had this ceremonious use, to 'cause the people to assemble together, to hear the law, & to call on the name of God, to offer their sacrifices, and to do all that which should concern spiritual order and policy. We see then now in what sort mention is made of the Sabbaoth day. But this cannot be well & sufficiently understood without some plainer and more distinct handling: namely, except both these parties should particularly be entreated. We have therefore first to note, that the Sabbaoth day was a shadow under the law, until the coming of Christ, to signify, that God will that men rest themselves from their own works. And this is that which I have said in a word, that we must mortify our whole nature, if we will be conformable to our God. And that this is so, S. Paul hath also declared. 
Col. 2. 17.  Yea beside, we have sufficient testimony hereof in the new testament. But it shall suffice to have alleged him at this time, which speaketh more fully hereof: namely, to the Colossians: when he saith, That we have the substance and the body of those things which were shadowed under the law. We have it (saith he) in Christ. And therefore it was expedient, that the ancient fathers should be exercised in this hope, as well by the Sabbaoth day, as by other ceremonies. But sithence the thing is now given us, we aught not to stay ourselves on these shadows. True it is, that the law is so abolished, that yet we aught to keep the substance and truth thereof. As for the shadows and figures, they are done away by the coming of Christ. If one demand how the ancient fathers knew of this sense and meaning? Moses hath made declaration hereof, as it is sufficiently showed in the book of Exodus. For God, after he had published his law in the 20. 
Exod. 20. 13. 17.  Chap. he revealeth it to Moses, and declareth to what end this serveth, and saith, That he hath ordained the Sabbaoth day, as a sign, that the people of Israel should be sanctified unto him. This is (saith he) the mark of my sanctification, which I have justified among you. Now when the scripture speaketh of our being sanctified unto God, it is to separate us from all that which is contrary to his worship and service. But where shall one find such purity? We are in the world, & we know that in the world there is nothing but perverseness and wickedness (as saith S. john in his Canonical epistle.) 
1. john. 5. 19  Yea men need not go forth of themselves to have battle with God and his justice. For all our senses and reason, and all our affections (as saith S. Paul to the Romans) are enemies against God. 
Rom. 8. 7.  When men lose the bridle to their thoughts and imaginations, to their desires and lusts, then make they open battle with God. And we are not ignorant of that which is declared in the sixth of Genesis, 
Gen. 6. 5.  That all that which man can think and imagine, is nothing but evil continually: and all that which man forgeth in himself, & frameth in his own shop, is untoward and corrupt before God. So then we see well, that we cannot be sanctified before our God: that is to say, we cannot serve him in holiness and pureness, being not yet separated from that uncleanness, and those defilings, which are contrary thereunto, & not having first abolished all that which is of our own nature. It behoved then that this should be represented in a figure to the ancient fathers, for that Christ was not yet fully revealed unto them. But at this day we have in jesus Christ the accomplishment & the performance of all things. In this wise s. Paul speaketh of the old man, 
Rom. 6. 6.  understanding by this word, all that which we have of Adam, that it aught to die, & be clean abolished: namely, not the nature of our body or of our soul, but the malice which is within us, & the blindness which maketh us err, the lusts & evil desires which are altogether rebellious to the justice of God. It behoveth that all this, in as much as it is drawn from Adam, be beaten down, & clean taken away. And how is this done? This is not by our own industry & labour, 
1. Cor. 15. 3.  but jesus Christ dying for us, and to wipe out our sins, 
Rom. 6. 4. 5.  that they might be no more imputed unto us, hath gotten unto us also this prerogative, that by the virtue & power of his holy spirit, we might renounce the world & ourselves in such sort, that our carnal affections to more reign in us. And albeit they be full of rebellion, yet notwithstanding shall the Spirit of God bear rule ever them, to repress them, and to hold them back as it were with a bridle. Therefore it is said, That we are raised with him: And S. Paul declareth the same also in the Chap. which I have already recited to the Colossians. 
Col. 2. 12.  Now this was not yet manifested under the law. It behoved therefore that the fathers which lived in that time, should have some aid herein, as they had the sacrifices, which nourished them in the hope of the death of Christ, to the end they should know, that their sins were purged by the blood of this Mediator. So had they also the Sabbaoth day for a testimony & witness, that the grace was obtained us to mortify our thoughts & affections, to the end that God might live in us by the virtue of his holy spirit. Now we have some entrance to the understanding of this which hath been shortly touched: namely, that the Sabbaoth day was as a figure to represent this which in very deed hath been accomplished at the coming of our Lord jesus Christ. And so let us note that the Sabbaoth day extendeth itself to the whole service of God, to declare that men could not purely & sincerely honour him, but by renouncing of themselves, and by being separated from the defilements of the world, & of their own flesh. 
Ezech. 20. 13. 16.  And for this cause the prophet Ezech. reproveth the jews that they kept not the Sabbaoth. For this is said unto them as if they had in general broken the whole law, & not without cause. For he which setteth at nought the Sabbaoth day, hath cast under foot all the service of God as much as in him is. 
Esay. 56. 3. 2. 6.  And if the Sabbaoth day be not observed, all the rest shallbe worth nothing, as is spoken to the prophet Esay, That men must bereave themselves of their own proper virtues, that they must humble themselves: otherwise, that this is not the rest of the Lord, which is agreeable to him, or allowed of him. By this we perceive, that it availeth nothing to keep the ceremony only. For albeit the jews had well observed the ceremony, albeit they should have assembled themselves together on the Sabbaoth day without putting a finger to their household affairs, & yet in the mean time should nourish in themselves their wicked thoughts & affections, & after put them in practice: this would have been but a mere mocking of God, an abusing of his name, a defacing & perverting of the whole order he had instituted, as he also reproacheth them. For the principal point was to have respect to the truth of the figure: namely, to the spiritual service of God. And yet notwithstanding it behoved also, that the jews should keep the ceremony, which was commanded them. For God held them in this bridle, as not content that they should have only the substance of things, but also the shadows & figures of them, until the coming of jesus Christ. Now hereby understand that which S. Paul saith, That now we are not tied unto this bondage of the ancient fathers, to observe in this sort the Sabbaoth day. For we must do this honour to our lord jesus Christ, that we content ourselves with that which he hath brought to us in his own person, without retaining any longer that which was exterior & ceremonious under the law. Now then it is easy to gather how this observation pertaineth unto us at this day. Touching the ceremony (as I have said) it is past & done away. We must then come to the substance, that is, that to the end we may serve God well & sincerely, we learn to withdraw ourselves from all our own wills, & all our evil thoughts & affections. And why? For otherwise when we will serve God, we mar all. It behoveth therefore that all our own wisdom be laid aside, & that we hear God speak, not following our own wisdom & fantasies. Thus ye see the beginning & first step to the right observing of the Sabbaoth day, as we aught: namely, not to trust to that which we think & imagine to be good. For we must rest. And how rest? For sooth we must abide still & quiet. Our thoughts must not stir to wander & devise this & that. We must (I say) remain quiet in the obedience of our God. And when we shall be pricked & stirred up by our lusts, 
Rom. 8. 7.  let us call to mind that these are enemies against God, & that all our affections are wicked & rebellious. We must then quietly rest in that behalf, and yield ourselves over unto God, to the end that he only may work in us, that he may conduct and govern us by his holy spirit. By this we see, that GOD hath omitted nothing, when he appointed the Sabbaoth day. For if it extend so far as unto his whole service, what is wanting unto us for a perfect doctrine of sanctimony and holiness? Seeing then we have the holy ghost which preseuteth unto us all that which is requisite, there is no further question, but of walking holily in the obedience of our God. And how is this done? Verily, when with all reverence and humility we receive his holy word, seeking to conform ourselves unto his justice. But because all that which is of our own, is contrary hereunto, we must begin at this end: namely, to renounce ourselves. When this shallbe done, have we not all that which is requisite for the service of God? But this is very hardly done, and therefore let us take the more diligent heed to awaken and stir up ourselves, when we hear that God commandeth us to observe the Sabbaoth day, knowing that this is not in sporting ourselves, but that we aught herein to use force with ourselves, considering that for all our life we shall have well profited, if we come to observe this day of rest, that is to wit, by renouncing all that which is of our own, and by dedicating ourselves wholly unto our God. And by so much the more aught we to be inflamed to observe spiritually this rest of the Lord, seeing we are franchised from this servile subjection of the law, and that God hath given unto us a greater privilege, than unto the ancient fathers: in as much as he is contented that we be mortified in our old man, to be renewed by his holy spirit, so that we are no more bound to the observing of that ceremony which was so straightly kept under the law. Therefore when God handleth us so lovingly, this bindeth us so much the more to have respect unto the principal, to the end we may duly observe it. And we may not allege that the ancient fathers have had the ceremony to stir them up, and that this served as a spur to prick them forward, for we have much more than the outward and exterior sign: for our Lord jesus Christ is appeared, 
Col. 2. 17.  that in him all this which hath been figured under a shadow might be fulfilled. Wherefore we are not to desire these smaller things which have been under the law. You see then how this which hath been ordained concerning the Sabbaoth day, is accomplished at this day touching the truth of the figure, whereof the fathers had a sight under a shadow. And in deed we must note, that this which was commanded of the Sabbaoth day, is common & belonging unto ve, as well as unto them. For let us take the law of God as it is in itself, and we shall have a perpetual rule of justice, seeing it is most certain, that under the ten commandments, God would give a rule which should endure for ever. So let us not think that this which Moses reciteth touching the Sabbaoth day, is superfluous, and not appertaining to us. Not that the figure yet abideth, but we have the truth thereof. 
Heb. 4. 10.  See to this purpose why the Apostle applieth to the instruction of Christians, and of the new Church, this which is said of the Sabbaoth day. For he declareth that we aught to conform ourselves unto our God, and that this is our full and perfect felicity. So, for as much as the chief happiness of man consisteth in this, that he was created to the image of God, what aught we now since this image is defaced & blotted out by sum, but to study to renew and repair it? See then how me aught to march on forward to our perfection: namely, that in conforming ourselves to our God, and to his will, we inquire and seek after his works, to the end to endeavour to do the like. Let us know therefore that at this day, to the end we may the better serve God, our duty is, to bestow all the pains we are able, to tread under our own thoughts and affections, that God may reign and bear rule in us, that he may guide & govern us by his holy spirit. And so all hypocrites may well mask and disguise themselves, they may well paint their doings, and show fair countenances: yet nevertheless, as long as their wicked lusts shall be closed up, and hid in their hearts, as long as they shall be full of envy, of rancours, of ambition, of cruelty, or of deceit, it is certain they shall do nothing else but violate the Sabbaoth day, or day of rest. And therefore we may conclude, that they pervert all the service of God, according to that we have already alleged out of Ezechiel: and as it is also spoken hereof in jeremy. And mark we why the ceremony was so straight under the law. Think we that God ever took pleasure in the idleness of men? Certain it is he hath not. And yet he punished as grievously him which broke the day of rest to labour therein, as if he had murdered a man. And why so? It seemeth that it is extreme cruelty, that for gathering of sticks on the Sabbaoth day a man must die, as if he did commit murder. 
Num. 15. 32.  Yet the Lord condemneth him to death which gathered sticks in the Sabbaoth day. And why? Because that under this figure was comprehended the whole service of God. 
jere. 17. 21.  And see why in jeremy it is said, that they have carried burdens on the Sabbaoth day. And why? It seemeth that God stayeth himself to much on a trifling and childish thing, but he hath respect unto this which was signified by the Sabbaoth day. And therefore when it was so neglected of the jews, this was as open sacrilege, whereby they did declare that the whole law was of small account amongst them. So then, to come to ourselves, forasmuch as at this day we have not this figure so precise, and so straight, but that God hath given us a greater liberty, obtained unto us by the death and passion of our Lord jesus Christ, let us learn with all diligence to bequest ourselves unto him, and to know (as I have already touched) that how fairly so ever we shall have traveled in all the rest, it shall be to small purpose, except our affections be held bridled, and that we bestow all our pains to renounce and take leave of our lusts and desires in such sort, that GOD alone may rule and govern us, and that we may protest that we desire nothing else, but to rest and repose ourselves on him. And see how God proposeth himself for an example. For he is not only content to command men to rest, but he hath also showed them the way hereto. 
Gen. 2. 2.  For after he had created the world, and all therein contained, be rested: not that he was weary or needed any rest, but this was to lead us to behold his works, and that staying ourselves thereon, we might be fashioned unto him. Will we then observe the spiritual rest? Even as it is said, that he ceased from all his works. So must we also be quiet and still, leaving to do that shall seem good unto us, and which our own nature desireth. If this example of GOD stir us not up, we declare sufficiently, that we seek not to obey him, and by this means we search not after, in any respect, the true felicity, but desire willingly to abide in our poverty and wretchedness. The sovereign goodness and chief felicity of men (as I have said) is this, that they cleave unto their GOD. Behold, our Lord calleth us to himself, and showeth, that we can have no true and holy conjunction with him, but by resting ourselves from our own works. So then, if we be still flitting in our fancies, if we labour hand and foot to put that in practise which shall seem good unto us, it is certain, this is as if we would break the bonds which link GOD and us together, and withdraw ourselves from him as much as in us lieth. And by this may not a man see, that we desire nothing else, but to be set forth as a prey unto Satan, who driveth us on headlong, and maketh us to wander, forasmuch as we remain no longer under the guard and protection of our GOD? But what? Few there are, which consider of this aright. We see the liberty every man yieldeth unto himself. When one warneth a man, that he aught not to walk after his own hearts lust: What? I know (will he say) how I aught to rule myself. Verily, a man knoweth not how to despite GOD in more open manner, than by such a rebellion. This is as much, as if we would say, that we will not that GOD have any superiority over us. It is true, men will not openly protest this, but the matter is so. For (as I have already said) there is no true worship, except we hence take our beginning, to withdraw ourselves from our own lusts and affections.  
Now then, when men will be so wise in their own conceit, when they put such confidence in their own wit and reason, when they give themselves all liberty to do what so ever seemeth them good, when they follow their own affections and fancies, when they will take no pain to repress them: Nay, are grieved when any would daunt and tame them, it is a sure sign, they never knew wherein consisteth the true worship of GOD, never understood the chief and principal point of the law. And so let us note well, that when GOD allegeth his own example, it is to allure us with all mildness and gentleness to the observation of the law, and keeping of this spiritual rest. And withal let us note (as I have already touched) that we are wretched and miserable, when we are separated and removed from him. And behold the bond of our conjunction: namely, that drawing near to his truth and religion, we suffer ourselves to be guided and governed by him. Now a man may demand, for what cause the jews were commanded to rest only the seventh day: for we aught not for one day in the week renounce our lusts and affections, but we must continued in that mind all the time of our life. Briefly, the rest which the Lord commandeth is perpetual, and without any ceasing or intermission. How then is it, that he hath chosen one only day in the week? It was to show, that when we shall have applied all our studies to abandon our false opinions; our wicked concupiscences, all that which proceedeth from our perverse and corrupt nature, that yet we cannot come fully to this, until we be wholly rid of our flesh. In deed, the faithful aught their whole life time to observe the Sabbaoth day, they aught to give over their own desires, forsake their own works, seek to offer up themselves wholly to God in all humility, to order themselves after his will, they aught to continued in his obedience: (I say) we must do so: or otherwise, all the service we shall do unto God, is but feignednesse & hypocrisy: and as for him, he will disallow and reject it. Nevertheless, we cannot acquit ourselves wholly in this, to renounce our affections in such sort, 
Gal. 6. 14.  that there be no blame found in us. Saint Paul glorifieth in this, that the world was crucified unto him, and he unto the world. Yet in the mean time, he ceaseth not to say, that the flesh fighteth with the spirit, 
Rom. 7. 19  and have no agreement together: yea, he confesseth also in the seventh to the Romans, that he always perceived in himself this strife, that he did not the good which he would: that is to say, he accomplished it not with so fervent a desire, neither was he so resolved to walk according unto God, but that he had always many stops and hinderances to stay him in such sort, that he seemed to halt, in stead of strong and upright running. Sithence than it is so, let us note, that not without cause God ordained the seventh day for the Sabbaoth day, signifying thereby, that we cannot neither in one day, neither in one month, come to this perfection of sanctimony and holiness which he requireth of us. And why? Because that when we shall have manfully fought against the lusts and affections of our flesh, against our evil thoughts and desires: yet shall there be always a residue and remnant in us, until we be fully joined and associated with our GOD, and that he hath gathered us into his heavenly kingdom. Until that time, there shall be always some temptations in us, there shall be always some troubles, some unquietness, we shall always feel (I mean those which seek to please God) that we are yet subject to many temptations, and that there remain in our nature many pricks, by the which we are stirred up and provoked to this and to that. And are not these so many lets to hinder the spiritual rest? If a man did repose himself and rest so in God as he should do: he should conceive nothing in his fantasy which might turn him from the right way, he should have in him no evil affections or desires. All these things should be far from him. Therefore, when we conceive so many wicked fantasies, lo, Satan cometh to assail and to shake us with so many disquietings. When we shall have thought to do well, there arise some things in our mind which tickle and flatter us: and so albeit we hate that which is evil, yet by such temptations we are provoked to pursue after, and to follow it. And by this a man may see, that it is no easy thing to be without all wicked concupiscences, and to cast them off, so that they bear no rule at all in us. So then let us continually follow this study and desire of celebrating the spiritual rest of God, because we shall not come to the perfection thereof, until the end of our life. Now hereby we are admonished of two things: The one is, that we be in displeasure with ourselves, and mourn perpetually for our sins. And although it seemeth that we have bestowed great pain to make ourselves obedient unto GOD: yet let us know that we are always but in the way, and that we lack much of accomplishing that which God commandeth, and requireth of us in the law. And this one thing may occasion us to humble ourselves, seeing that GOD shall always find in us overmuch to condemn us for his service, and that this spiritual rest of ours cometh not near by many degrees to that which he commandeth. On the other side, having this occasion of humbling & bewailing ourselves in true repentance, let us know this for the second point, that we aught so much the more to be moved and pricked forward to make our further profit, when we may say, How now? It is true that God hath given me the graze that I desire to serve him. But how do I behave myself herein? Alas, I am yet far wide, & far off from it. For when we perceive this imperfection in us, aught we not to enforce ourselves forward in the service of God? So, betesting the evil and wickedness which is in us, let us be pricked so much the more forward always to profit in this rest, and let every one call himself daily to accounted for his going forward herein. You see then how GOD, having given us occasion to humble ourselves under his hand, all the time of our life, showeth us that we aught to be inflamed hereby to correct the vices which are in us, and to mortify more and more the lusts and desires of our flesh. Therefore let us know, that it is not sufficient, that our old man be in part crucified, except we be wholly buried with jesus Christ (as Saint Paul speaketh in this seventh of the Romans which we have already alleged.) 
Rom. 7. 4.  You see then what we have to note touching the seventh day, of which it is here spoken.  
It remaineth now, that we speak of the second point, wherein we have before in a word said, that the Sabbaoth day was a civil order to exercise the faithful in the service of God. For this day was appointed to assemble them together to hear the doctrine of the law preached, to receive the sacraments, to call on the name of God. And touching these points, it is common to us with the ancient people of the jews. For although the figure is ceased, (I mean that whereof Saint Paul speaketh in the Epistle to the Colossians:) yet notwithstanding, this which appertaineth to civil order, abideth still, and hath his use. And this policy what is it? It is to assemble ourselves together in the name of God. True it is, this aught to be done every day, but for because of our infirmity, or rather slothfulness, it was expedient that one day should be chosn out. If we were so servant in the love of God as we should be, it should not need to ordain one only day in the week, but all would both evening and morning assemble themselves together, to the end we might be edisted more and more in the word of God. And in deed this exercise were more than needful for us, considering that we are all so inclined unto evil, that we need not any thing to lead us on further in wickedness, and to lose the bridle more lose unto us. It is needful then that we assemble ourselves together on every day in the name of GOD. But what? We see that with much a do men will assemble themselves together on the Sunday, and that many are to be holden to this order by force and violence. Having then such an infirmity in us, let us know that this order was not prescribed only unto the jews, of observing one certain day, in the which they should come together: but to us also as common with them. But yet herewithal we have to note, that this is not all: and that this were a very bore and naked thing, that our hands only, and our feet should rest, and that nothing else should be done. What must we then do? We aught to apply this rest to a more high and excellent thing: we aught to cease from those works which might hinder the works of GOD, let us from calling on of his name, stay us from exercising of ourselves in his holy word. If we employ the Sunday to make good cheer, to sport ourselves, to go to games and pastimes, shall GOD in this be honoured? Is not this a mockery? Is not this an unhallowing of his name? When our shop windows are shut in on the Sunday, when we travel not after the common order and fashion of men, this is to the end we should have more liberty and leisure to attend on that which GOD commandeth, that is to wit, to be taught by his word, to assemble ourselves together, to make confession of our faith, to call on his name, to exercise ourselves in the use of the sacraments. Lo then to what purpose this policy aught to serve us.  
But now let us consider, whether they which call themselves Christians, acquit themselves in this point, as were requisite. A great part of men think they have the Sunday the better to attend on their worldly affairs, and they reserve to themselves this day, as if they had no other to deliberate for the whole week to come. Now, if the bell shall ring to a Sermon, they think they have no other thing to do, but to think on their business, and to make their account of this, and of that. Others glut themselves by riotting, and are shut up in their houses, because they dare not show a manifest contempt of their duty in the open streets. So that the Sunday is to them but a retreat, to withdraw themselves from the Church and congregation of GOD. By this one may see, what affection we have toward all Christianity, and the service of GOD, seeing that by this which was given us for an aid and help to draw nearer unto GOD, we take occasion to withdraw ourselves so much the further from him. And whither wander we? Go we not so far, as to recoil and flee back wholly from him? Is not this a devilish wickedness of men? And yet this is so common, as it is pity to behold. And would to God we stood in need to search for examples herein further off, and that they were more rare to be found. But we see how all is profaned and violated, that the most part are nothing careful for the right usage of this day, which was ordained to the end that we should be retired from all worldly cares, and drawn back from all other business, to yield up ourselves wholly unto GOD. Moreover, let us know that the Sunday is not ordained for us only to come to the Sermon, but to the end we employ the rest of the time to laud and praise GOD. Note we this. For although he nourish us every day: yet notwithstanding, we meditate not sufficiently of the benefits he bestoweth on us, to magnify him in them. True it is, that this should be but a poor thing, if we should consider of the benefits of GOD but on the Sunday. But on the other days, because we are occupied overmuch about our worldly affairs, we are not so given to God as in that day, which is altogether dedicated unto this. The Sunday therefore aught to serve us for atowre, to make us mount on high to view the works of God from a far, when we are neither hindered nor occupied with anything, but that we may apply all our senses, and our whole understanding to reknowledge the gracious gifts and benefits which he hath bestowed on us. And when we shall well have practised this on the Sunday: namely, shall have deeply considered of the works of God, it is certain, that all the rest of our time, we shall be given hereunto, and that this meditation shall so fashion and polish us, that the Monday, and all the rest of the week, we shall be led to thank our GOD, when so before hand we shall have premeditated on his works, to make our profit therein. But when the Sunday is spent not only in games and pastimes full of vanity, but in things which are altogether contrary unto God, that men think they have not celebrated the Sunday, except God therein be by many and sundry ways offended: When men (I say) vnhallowe in such sort this holy day, which God hath instituted to lead us unto himself, is it any marvel if we become brutish and beastly in our doings all the rest of the week? What is to be done then? Let us all know, that this is not sufficient, that we come to the Sermon on the Sunday, to receive some good doctrine, and to call upon the name of GOD: but we must digest those things we hear and receive, and apply all our senses to the better understanding of those benefits which God bestoweth on us, and that by this mean we be so formed and fashioned to this thing, that the Monday and all the rest of the week beside, cost us nothing, to aspire and to come to our God: and that we need but to call to mind, that which we shall have learned before at good leisure: when our minds be as it were unwrapped from all those things, which hinder us to recount the works of God. And this we have to note touching the order we are to observe at this day, which is not in keeping the ceremony so straightly as it was observed under the law. We have no longer this figure. But this rest day is to assemble us together, to the end that, according to our infirmity, we be better exercised to apply ourselves to the service of God, and to have this day wholly consecrated unto him, to the end we be drawn altogether from the world, and that this may serve us the better, for the rest of our time, as we have said. And withal we must note, that this is not enough, that every one in particular and alone think on God, and call to mind his works on the Sunday: but we must meet together one certain day to make public confession of our faith. It is true, that this aught to be done every day (as we have said:) but because of the rawness and sloth of men, it is behoveful to have one special day, which may wholly be dedicated and appointed to this use. I confess well that we are not bound to the seventh day (as indeed we observe not the day which was commands the jews, for this was the Saturday,) but to show the liberty of Christians the day hath been changed to the Sunday, forasmuch as jesus Christ in his resurrection hath delivered us from the bondage of the law, & hath canceled the bond thereof. This was the cause, why this change hath been made in the day. But yet we aught to observe this order of policy, to have some day in the week, be it one, or be it two, for this is left in the choice and liberty of Christians. But that the whole people may be assembled, it is convenient that one certain day be ordained, to receive the Sacraments together in common, to have the invocation of the name of God, and to show an unity and concord in faith and religion. It sufficeth not then, that every one withdraw himself into his own house, either to read the holy scripture, or to pray unto God, but it behoveth we come into the company of the faithful, and there declare the concord and agreement we have with the whole body of the Church, and celebrated in such wise this order, as the Lord hath commanded. But what? We may see here the unhallowing of the service of God. For as I have already touched, are there not many which will show themselves herein despiteful unto God, and that will be exempted from the common law and order? True it is, that they will happily come five or six times in the year to the sermon. But what to do? Even to make a mockery of God, and of all his doctrine. These are indeed in the number of those hogs, which came to defile the temple of God, and deserved rather to be in stables: and better it were they held themselves in their stinking dens: to speak briefly, it were better that such knaves were altogegether cut off from the Church of God, than to show themselves in the company of the faithful. But yet how many times come they among them? The bell shall ring long enough, before a man may espy them in any place. So then we aught with more diligence to take heed to ourselves, and quicken up ourselves to make such a confession of our faith, that God may be honoured with one common accord among us. Moreover, we must abolish all superstitions. For we see how among Papists men think to serve God by sloth and idleness. This is not the manner, after which we aught to celebrated the Sabbaoth day: but to apply it to his right and lawful use, we must know (as we have above said) that our Lord requireth nothing else, but that this day be employed to hear his word, to make our prayers in common, to make confession of our faith, and to use the Sacraments. See whereunto we are called. And yet we see how all hath been corrupted & brought to utter confusion in Popery: for as they invented days to honour their he and she Santes, and have forged to themselves idols, so have they thought they aught to serve them in all idleness. Now seeing the world is so corrupted, we aught so much the better to note this declaration of the Sabbaoth day, as is here touched by Moses. And withal let us know to what end our Lord hath commanded the ancient people to have one day in the week to rest themselves. And at this day, understanding how this outward ceremony is abolished by the coming of Christ, let us give ourselves to the spiritual rest: that is, to dedicated ourselves wholly unto God, renouncing our own desires and affections: and further let us retain the exterior policy, as far as it appertaineth unto us: namely, to cease from our earthly affairs, and all worldly business, to attend the better on the meditation of the works of God, that we may be exercised to know the benefits he bestoweth on us, and above all, that we may bestow all our pains in acknowledging his gracious favour, which he offereth daily in his Gospel, to be confirmed and established more and more therein, & when we shall have employed the Sunday to praise and magnify the name of God, and to meditate on his works, let us show all the rest of the week how we have profited herein.  
Now let us cast ourselves down before the face of our good God, with acknowledging of our faults, praying that it will please him to make us feel them better than we have done. And because we can not in any respect serve him, until this wickedness and perverseness which is in us be abolished: and because he hath shown that we shall not cease to make war against his justice, as long as we shall loose the bridle to our wicked thoughts and concupiscences, pray we, that it will please this good God, by the power of his holy spirit, to give us this grace, to be fully conformed unto him, which is dead and risen for us, to the end he might mortify and quicken us, that we may bear the marks of our Lord jesus, even in renouncing ourselves, and ordering our whole life so to his will, that we desire nothing, but to be conformed to his justice, to the end his law may be accomplished in us, as it is spiritual: and that we be reformed both in flesh and in spirit, to live under his obedience. And forasmuch as we so oft return unto ourselves, pray we that it will please this good God to bear with us in our infirmities, till his rest be truly accomplished in us, and that he hath gathered us into his heavenly kingdom. That it will please him to grant this grace, not only unto us, but to all people and nations of the earth, etc.   

The. 6. Sermon.  Deut. Chap. 5. 
13 Six days thou shalt labour, and shalt do all thy work:  
14 But the seventh day is the Sabbaoth of the Lord thy God, thou shalt not do any work therein, thou, nor thy son, not thy daughter, nor thy man servant, nor thy maid, nor thine ox, nor thine ass, neither any of thy cattle, nor the stranger that is within thy gates, that thy man servant and thy maid may rest as well as thou.  
15 Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence with a mighty hand, and a stretched out arm: therefore the Lord thy God commanded thee to observe the Sabbaoth day.  
WE handled yesterday, in what sort, and to what end the commandment of observing the Sabbath day was given to the jews. It was said in general, that this was a figure of the spiritual rest, which the faithful aught to keep, the better to serve and worship God. And seeing our Lord hath brought us the full accomplishment of this, it hath been said, that we must no longer rest and stay ourselves on this shadow of the Law, but be content that our old man be crucified by the virtue of the death and passion of our Lord jesus Christ, to the end we may be renewed in our minds wholly to serve our God. Withal we noted, that we stand in need of some order and policy amongst us, and therefore it behoved that some certain day should be appointed to assemble us together, to be confirmed in the doctrine of God, and to make our profit therein every day, even all the time of our life, that we be also exercised to call upon his name, to make confession of our faith, and that the rest of this day be spent in considering the benefits we receive at all times at the hand of God, to the end he be the more glorified in them. And now have we to note this which followeth in the text of Moses. Six days thou shalt labour, (saith the Lord.) This aught not to be understood, as if God commanded us hereby, precisely to labour. Howbeit, it is true, that we are borne to this, and we know that God meaneth not we should be idle as long as we live in this world. For he hath given men hands and feet, force and strength, to this purpose. Yea, before sin entered, it is said that Adam was placed in the garden of Eden, to dress it, and keep it. Albeit the labour and travel which men are now enjoined, is a chastisement for sin. For it is thus denounced them, In the sweat of thy face, thou shalt eat thy bread. This is a curse and malediction laid on mankind. For we are not worthy to enjoy the condition which was given to our father Adam, that he might live at pleasure without troubling or tormenting himself. But yet, before that sin entered into the world, and that we were in this sort condemned of God to this painful & weariesome travel, it was requisite, that men should exercise themselves with some labour. And why? Because this is contrary to our nature, that we should be as logs and blocks unprofitable. So than it is very certain, that we aught to apply ourselves to some labour all the time of our life. But yet here in this place it is not simply commanded, that we travel six days. For indeed there were other solemnities under the Law, besides the rest of the Sabbath. There were feasts, which might happen in the midst of the week: but because the number of them was small, being only four days in the year, there is no mention made of them, but only of the Sabbaoth. Therefore, when it is said: Thou shalt labour six days, our Lord would hereby signify unto us, that we aught not to complain of yielding unto him one certain day, when he leaveth unto us six for one. As if he did say. Shall the cost and charge be great unto you to choose one day which may be wholly given to my service, that you do no other thing in it, but read and exercise yourselves in my law, or hear my doctrine which shallbe preached unto you, a day to come to the Temple, to the end you may be there confirmed by the sacrifices which are there made, a day to call upon my name, to declare and protest, that you are of the number and company of my people? Aught this to be grievous and burdensome unto you, seeing you have six days free, to traffic, and to do your business in? When I use such gentleness towards you, that I demand but one day of seven, is not this an over great unthankfulness on your part, if you complain of this time, as being evil employed, and if you be such covetous & niggardly wretches, as not to spare me one seventh part of the time? I have given you your whole life. Whensoever the Sun shineth upon you, you aught to acknowledge my goodness, and how that I am a liberal Father towards you. For this Sun, which I make to shine, is to give you a mean to go and walk by, to the end that every one may do his business. And yet for all this, why is it, that I shall not have one day among seven, in which every one should withdraw himself from his labour and travel, that you be not wrapped in the cares of the world, and so have no leisure to think upon me? Now than we see, that thus sentence of traveling sire days is not placed as a commandment, but is rather a permission, which God giveth, and that to reproach the unthankfulness of men, if they observe not the Sabbaoth day, and sanctify it in such sort, as we have spoken thereof. And here hence we have to gather a good and profitable admonition: namely, that when we are slow to obey God, we aught to consider of the benefits he bestoweth upon us. For this aught to make us rest with a more fervent zeal in the practising of those things, which God commandeth us, when we shall well consider that he handleth us not rigorously, neither presseth us overmuch. Lo our God might use a straighter bridle if it pleased him, he might force us to things so hard, that there were no mean nor way to set us forward therein: but he considereth of us, and conducteth us as a father would do his children. Sithence than it is so, that he in such sort beareth with us, aught not we to be stirred up so much the more to do this which he commandeth us? So then, as often as the commandments of God are hard, or seem so unto us, let us know that he presseth us not by many degrees, so much as he might. For we should be tormented out of measure, if the Lord would use the rigour of extremity. Know we therefore, that he beareth with us, and that he useth here towards us a more than fatherly goodness. True it is, that the law of God is in itself unpossible unto us, not only to observe it in most perfect manner: but when a man by his natural virtue and strength will endeavour to acquit himself towards God, he shall not be able to move one finger, nor to have one good thought to know how he aught to begin: yea, so far are we from being meet and able to obey God, and to put in practice, that which is contained in his law, that all our thoughts and affections are so many enmities against God. 
Rom. 8. 7.  If men, by their own power, could accomplish the law, it should have been said unto them, Travel ye. But contrary wise it, is said unto them, Rest ye, to the end that GOD may work. So then the law may well be impossible touching us, but yet it is possible for GOD to imprint it in our hearts, and to govern us by his holy spirit, in such wise, that this yoke shall be easy and sweet unto us, and that it shall have no hardness in it to grieve and trouble us. So then, when men shall have well considered of this thing, they shallbe convinced that God beareth with them as a father, which should show himself pitiful towards his children. And therefore let us take diligent heed we be not ungrateful, but be provoked & alured to serve our GOD, so much the more, seeing he commandeth us not those things, which might scene over bitter and painful unto us, but hath a due regard to our power and ability. Thus ye see what we have to note out of this place, where our Lord declareth that he leaveth unto men their commodity. It is true (as it was yesterday touched,) that we aught to be so spiritual, as every day to assemble ourselves together to call on our GOD, that we aught to mount up to the heavenly life, leaving all our wordly affairs. But what? GOD seeth that we are environed and enclosed with our flesh, that we creep and trail on the ground, that our infirmities over bear us, in such sort, that we can not lead an Angelical life. GOD therefore seeing such rawness and weakness in us, having pity, that we can not acquit ourselves fully in this which were our office and duty to do, he releaseth us, and showeth not the extremity of his rigour, but saith, that he is content if we dedicated one day unto him, or if this day serve us for all the rest of the week. And why? For (as I have said) he dealeth not extremely with us, but considereth that we are over weak and frail. Therefore, when he beareth with us after this manner, and leaveth unto us our profits and commodities, so much more dissolute, wicked, and inexcusable are we, if we be not inflamed to yield ourselves wholly unto him. Now, it followeth immediately, that neither our man servant, nor maid, nor ox, nor ass, nor any of our cattle, shall labour on the Sabbaoth day, nor the stranger, which is within our gates. Touching the cattle, one might think it strange, that God hath comprised them under the observation of this rest, 
Exod. 20. 13. & 17.  seeing it is so high & heavenly a mystery, as it was yesterday entreated. And doth such gear appertain to oxen and to asses? God saith, I have given you the Sabbaoth day to be a sign that I sanctify you, and that I am your God, which reigneth in the midst of you. This is not belonging as common to all mortal men: For God granteth not this grace to paynim and unfaithful ones, to sanctify them: he speaketh only to the people which he chose for his inheritance, & which he adopted. Now, when the Sabbaoth day is a sign that God hath separated the faithful of his Church from the rest of the world, why is this extended to oxen and to asses? But note we, that this is not done for the brute beasts sakes, but to the end that men should have a monument before their eyes, to be so much the more touched therewith. This commandment then, is not applied to the beasts, which have neither understanding nor reason, but this is directed unto men, which aught to make their profit of it. We see that the sacrifices were made of brute beasts, we see what furniture there was, what vessels of gold and silver, and other like things: and when all these were hallowed, is it to be understood that God put his spirit into these corruptible metals, and into things which had no sense and feeling? Nay: but all this is belonging to the use of men: as all creatures are made for our use and behoof. And God not only ministereth unto us in things appertaining to this present, frail, and brickle life, but he giveth them unto us as tokens of his grace, to be means & aids to draw us up on high to heaven. Therefore when God would that the oxen and the asses should rest themselves this seventh day, this is not that he maketh them partakers of this spiritual rest, whereof we have above entreated, but this was to the end the jews seeing their stables closed up, should be put in mind to say: How now? God setteth here before our eyes, this sign and sacrament visible even in the brute beasts, and this is to the end that we on our part should be the better kept and holden in his service: that we should know that this were to break the whole law, if we have not regard unto this which is the chief and principal point of all our life, namely: that we learn to renounce ourselves, and follow not our own lusts, reason, or wisdom: but that we suffer our God to rule and govern us, and that we be as dead creatures, that he may live in us, and not follow our own swinge, which is altogether corrupted. Thus it behoved the jews deeply to weigh, even in the brute beasts, this visible sign, which was given to the end this might restrain them so much the more, and that they should be admonished by this mean, to observe the Sabbaoth day, with all reverence. Withal we see, how in all times God handleth men according to their hardness, and that he hath provided them of meet and convenient remedies, for as much as they are not inclined of themselves, before he draweth them in this manner. And this is not only for the jews, but for us. Let us therefore acknowledge the great goodness and mercy of our God, which forgetteth not nor omitteth any thing of all that which might remedy our vices. And withal let us acknowledge the perverseness which is in us, that we flatter not ourselves, nor give the bridle to our affections, sithence we have need to be constrained, and that God give us many pricks with the spur, as to dull and resty jades. And when God pricketh and spurreth us in such sort, know we that it is not without good cause, but that he doth it, because we are so crooked and perverse to be ruled, because we are so froward and rebellious. Let us then begin to displease ourselves in all our lusts and affections, and learn to imprison ourselves so far, that nothing hinder us to follow the way which God would lead us in. And although our nature always resist, yet let us enforce ourselves to walk after his will, until we be fully ruled and ordered by our God. Lo what we have to bear in mind upon this place: besides that which shallbe by and by touched of man servants, and maid servants: namely, that God putteth the jews in remembrance that they were servants in the land of Egypt, and therefore that they aught with all gentleness, to entreat them, which are under their rule and authority. For he saith, Thy man servant, & thy maid, shall rest themselves. And why? For thou wast sometime in bondage: the time hath been thou couldst well have wished that one had given thee some rest and release from thy labours. Thou oughtest then to use such gentleness towards them, which are under thy hand. But here it might seem, that God hath ordained the Sabbaoth day, not for a spiritual order, (as it hath been above said:) but that it might serve as a mean unto charity. For he saith, If thou wert in bondage, wouldst thou not that one should give thee some release? Wouldst thou always be oppressed with labour and travel? Surely by thy good will thou wouldst not. It behoveth then that thou be are also with others. Now this is not for the service of God, but rather instituted for common charity, which aught to be extended toward our neighbours, how ever in degree they be underlings unto us. But for as much as this commandment is contained in the first table of the law, it is certain that this which is here touched, is but as accessary. I say the first table of the law, for it is not without cause that God hath so divided his law, which he wrote in two stones. Might he not have wrote them in one stone, if he had would? Why then hath he made of them two several parts? This is not without great reason. For in the law of God there are two principal articles. The one concerneth our duty towards him: the other our duty we own to our neighbours, which live and are conversant with us. As our whole life, if we consider well, aught hereunto to be referred. That is, that first in knowing we have a God, to whom we are to live, we walk in obedience: seeing we hold our life of him, we do him homage and reverence therefore, seeing he hath created us into a far better hope, and hath adopted us for his children, we glorify him for so great mercy and goodness: seeing he hath redeemed us by the blood of his son, we become his▪ endeavouring to withdraw ourselves from the defilements of the world, to be unto him lively and unspotted sacrifices, we call on him, having our recourse unto him alone, we tender him thanks for all his benefits bestowed upon us. Ye see then the first point of our life consisteth in the honour we aught to give to our GOD. Again, seeing it pleaseth him further to prove our obedience, by living with men in all uprightness, none be given to his private profit, but that we seek to serve to the commodity one of an other, that there be mutual honesty between us: so as we abstain not only from fraud, violence, and cruelty, but that our life be sober and modest, that we be not dissolute, wicked, and brutish in our living. And this is the second point of our life. Now seeing it is so, that this commandment of the Sabbaoth day is contained in the first table: it followeth that it appertaineth to the spiritual service of GOD, and that here is no question to be made of the charity we own unto our neighbours. And why then is this matter here treated of? It is as much as if our Lord. did say, This day of rest, of some super abundance and overplus, shall serve you to this, that your men servants, and your maids, have a release with you from their labours. Not that this was the chief and principal end whereunto GOD tended. For this was not his principal meaning, that there should be one day in the week, in the which a man should cease from his labours, to the end he might breathe for that day, and not toil so continually, as to faint for weariness. This was not the cause which moved God to ordain the Sabbaoth day, or day of rest: but it was to this end, that the faithful should know they aught to live so holily, as to rest from all their affections & desires, that God might wholly work in them. For the rest, it serveth as a benefit of supererogation, as we say. Behold our Lord saith, Consider ye that sith you have this warrant among you, that I sanctify you, that you seek to give up yourselves wholly unto me. Yet, lo one thing which shall serve you further, and this is for your profit: namely, that your family shall not toil, and overworke themselves continually. For there must be some rest for your men servants, and your maids, and your cattle: you shall have then this as of superabundance. Now therefore we see why here is express mention made, that the jews were servants in Egypt, & that it behoveth they have some regard of them which are held as captives and bondmen under their hands. For Moses speaking of men servants and maids, understandeth it not after the common order and fashion among us. For with them, the servants were slaves and bondmen, they burdened them, and held them under, as the oxen and the asses, they had so vile and barbarous a condition, as was pity to behold. God then showeth that the people of the jews observing the rest, shall receive profit & commodity by their family. You aught to be so far (saith he) from complaining of the time which I have reserved unto myself, that of seven days there should be one dedicated to my service: that if you be not over cruel & vumercifull, if you use not tyranny toward them which are under your authority, such a day would seem convenient unto you to be chosen. For if you should have no other regard, but this policy: namely, that in this day your servants shall have some rest, this aught to leave you hereunto: but understand you always, that I have not ordained it only for your family, but for this end, you might advise yourselves, considering of this which I have showed, that being separated from the unfaithful, you be unto me a royal priesthood, that you desire nothing else but to serve me in all uprightness, and in a pure and sincere conscience. When you shall have this consideration, then shall you know that this day shall further serve you for some earthly profit and commodity, albeit in the mean time, this is not that you aught to seek after. To speak in a word, our Lord in this place declareth unto us that which in like manner hath been pronounced ●● jesus Christ, 
Matt. 6. 33.  that when we shall seek the kingdom of God, all other things shallbe cast upon us. For we are of that mind, that if we endeavour to mount on high to the heavenly life, and bestow our studies herein, we shall die for hunger, and this shallbe to turn us from all profits and commodities. Briefly, the devil cometh always to persuade us under this shadow and wiliness, that if we employ ourselves to the service of God, we must needs, die of famine, and that we shall live to be pitied of others for our misery, that we must needs quit ourselves of the whole world. But of a truth we can not serve God, except we be rid of all our affections, and cast from us these worldly cares, which press us down overmuch. Yet nevertheless, we must rest upon this blessing which is promised us: namely, that if we seek after the kingdom of heaven, we shallbe blessed in these temporal and transitory things, that our Lord will have pity upon us, and will give us all that which he knoweth to be needful and convenient for this present life: only, let us but wait for from him those things which we by our industry and labour can not obtain. That then is the thing which is declared unto us in this place. Now this sentence aught to serve us as a prick to stir us up to follow that which God hath commanded us. For the chief thing which stayeth us from ruling and ordering our life to the obedience of God, is this, that being to much wedded to ourselves, we think this shallbe against our profit, and we will always provide, howsoever the case stands, for our commodities, in those things which appertain unto the world. Behold how men can not follow God, but rather forsake him, and draw clean backward from his law: for that they think, if they serve God, they shall never thrive. Now this is so wicked an unthankfulness, that it serveth to aggravate an hundred times more our rebellion. What must we then do? Let us note well, that we shall not be able to serve God with a frank and free courage, except we be resolved, that he provideth for our whole life, and that he will not forget us, as it is spoken in the person of joshua. 
Iosu●. 1. 9 Heb. 13. 5.  For the Apostle in the Epistle to the Hebrews applieth this doctrine to all the faithful. Yea, to draw them from overmuch care and carcking, he saith, Thy God will not fail thee, he will not forget thee. So if once we can be persuaded that God watcheth over us, & that he will liberally provide for our necessities, it is certain we shall not be so busied in our earthly affections, we shall not be so easily turned from serving of GOD, we shall not be hindered to meditate and think on the heavenly life, we shall so pass through this world, as to use the creatures thereof, as if we used them not, because we know always, that we aught to make our race further. Lo, in sum, what we have to bear in mind of this doctrine, wherein our Lord showeth, that albeit this which he commandeth of observing the Sabbaoth day be spiritual: yet notwithstanding, that men shall perceive herein their gain and profit, 〈◊〉 that God will bless them, when they shall have a respect unto him, and shall not over busily & greedily seek after that which belongeth to their temporal and earthly commodities. Now withal we are warned, that if any bear rule over others, they aught not to despise their neighbours, although they be inferior to them. And this extendeth itself very far. For we aught not only to expound it of men servants, and of maids: but of the poor, of them which are neither in authority, credit, nor estimation: of all subjects, of them which in the eye of the world are not worthy to be compared with us. For we see what the pride of men is, although we have no occasion to advance ourselves above others, yet every one will desire, and seek after some pre-eminence and superiority. Seeing then there is such an haughtiness in us, that every one wisheth to be lifted above his neighbours: yea, though he have nothing in him why he should be advanced, to what outrage will we grow when we be exalted? Behold them which are in the seat of justice, they would bear themselves in hand, that the world were created only for them, if God held them not back by his spirit, and showed them, that they aught not to oppress them which are under their charge: but rather that it belongeth unto them to execute the office of fathers, to hold their neighbours as their children: and that forasmuch as GOD hath so highly honoured them, they aught to walk in so much the greater humility. They which preach the word of GOD, and have charge to guide and conduct others, if they think they aught to be exempted out of the common rank, and despise others, woe come to them. For it were better they broke their neck going up into the pulpit, if they take not pains themselves, first to walk after God, and to live peaceably with their neighbours, and to show that they are sheep of the flock of our Lord jesus Christ. Now, for all this it is true, that the rich may well be served of the poorer sort, and when a man hireth men servants and maids for his money, he will not set his servant above himself at the table, he will not have him lie in the same bed with him. Yet notwithstanding, though he have some superiority over him, yet aught we always to bear in mind this point, that we are united together as it were in one flesh, and that we are all formed to the image of God. If we consider that they, which are descended from the race of Adam, be our flesh and our bone, this aught to frame us to all gentleness, although we are as brute and savage beasts one set against an other. When the Prophet Esaie would put men in mind of their base estate, 
Esaie. 58. 7.  to induce them to relieve their poor brethren, he saith: Thou shalt not despise thine own flesh. See where I aught to view, and behold myself as in a looking glass: namely, in as many creatures as are in the world. Mark we this for one point. But yet there remaineth more, that is, that the image of God is imprinted in all men. Then I despise not only mine own flesh: when I shall oppress any one, but I violate the image of God as much as lieth in me. So then let us diligently note, that God would in this place declare unto them which are in authority, and credit, to them which are rich, and to such as be in some degree of honour above others, that they aught not to abuse those which are under their hands, that they aught not to trouble and torment them above measure, that they aught always to think on this, that we are all descended from the line of Adam, that we have one common nature, that the image of GOD is imprinted in us all. Lo, what we have to note, and above all other things to bear in mind, seeing jesus Christ is descended hither below to be made of no reputation, to condemn our pride and loftenesse, and to show us, that there is no way to serve GOD but in humility, and that he hath made us all members of his body, as well servants, as those which are masters and superiors, showing that there is no difference, when the question is of coming unto GOD, and having respect unto him, and his service. We must therefore be followers of him. And because we are all, both small and great, members of his body, and that he is our head, there is great reason, that every one apply himself to his neighbours. And since GOD hath declared himself our father, in more familiar wise than he did unto them which lived under the Law, let us be so much the more persuaded to maintain a fraternity and brotherhood among us. And this have we further to bear in mind upon this place. There resteth yet one point to be observed touching this, that GOD hath ordained a memorial and remembrance to the jews, that they were sometimes in Egypt as poor slaves and bondmen. Now we know, that in that place they were evil and cruelly handled. But for that, they then sighed and cried unto God, and he heard them, for that they then desired to be borne withal, and to be released from some of their misery, GOD showeth that they aught also to do the like. And this containeth a good and profitable doctrine: namely, that when we look unto ourselves, we may the better be induced to acquit ourselves of our duty: and contrary wise, when we become cruel towards our neighbours, this is because we are become drunken with our own ease, and consider not the poverty and misery we have been in, or happily may come unto. He which hath been hungry and thirsty, in such sort, that he hath desired that some one would secure him in his necessity, when he seeth a poor man, and thinketh: Well, I have been in the like necessity, when I could have been willing to be aided and relieved: yea, me thought some should have had pity on me to secure me: he (I say) which thinketh of these things, when he seeth a poor man in need, shall he not have his heart mollified and softened? But what? When we are at our ease, there is no talk of remembering our ●eede and poverty, but rather we imagine and suppose, that we are herein exempted, and not to be numbered in the common 〈◊〉 of men. And that is the cause why we forget ourselves, and take no pity and compassion upon our neighbours in any misery they suffer. With so much greater heed than we aught to bear in mind this place, wherein the Lord seeing us so blind, so given to the love of ourselves, so well contented to be plunged in our own delights & pleasures, so careless of them which endure penury, and are in necessity, expostulateth with us in this wise: And what are you? Have you never been in any necessity? And when you overflow your banks in your wicked dealings against them, have you no care to think: Behold, these creatures are formed to the image of God, if we commit any outrage against them, shall God take pity of us? Let us then practise this doctrine in our whole life: and as often as we shall see any oppressed with misery, let us remember to say, Go to, have not I been in necessity aswell as they? And if now I were in the same estate, would I not desire to be succoured? Seeing then it is so, aught we to exempt ourselves out of such a condition? At lest let us do to an other as we would that one should do unto us: for nature hath taught us this, and we need not to go to school to learn it. There shall need then no other evidence to condemn us, than this which our Lord hath already shown us by experience. When we shall bear in mind to comen thus with our own hearts, without all doubt we shallbe touched with some pity to help them which stand in need and necessity: and that we shallbe moved to compassion, seeing them endure misery: so that if we have the power and ability to secure and relieve them, every one of us will employ himself herein. Ye see then what we have to note upon this place, when it is said, Thou wast a stranger in the land of Egypt: It behoveth therefore that now thou also ease them which are under thy hand: for when thou wast a servant, thou couldst have been very willing that one should have borne with thee, and released thee of some part of thy misery. But now let us come unto them which were not of the people of God, but did only traffic, and had intercourse of merchandise among them. GOD willeth that they also aswell observe the rest: and yet they were not sanctified of GOD, and this sign could not appertain unto them (as we have already said.) It seemeth then that GOD unhalloweth the sacrament, when he communicateth it unto the unfaithful, and those which were not circumcised, to bear the mark and sign of the covenant, to them which had neither the law nor the promises. But we are to observe, that this which God speaketh here of strangers, extendeth itself only, and belongeth unto this people which he had chosen and adopted. For we know that if things contrary to the service of God be permitted, although one shall happily say, These which offend, are not of our society and company, we shall notwithstanding be induced by their evil examples to follow them. If the strangers had been permitted to labour among the people of the jews, what might have happened hereby? The jews would have had dealings with them, and so have defiled themselves: they would have made small difference between this day & others. For when examples are set before our eyes, we are easily led away to that which is evil. And albeit there should be no great occasion of turning us aside, yet is our nature so inclined unto evil, that we are easily induced hereunto. And how would we resist them when we should be altogether drawn forward into wickedness? Thus if liberty should have been permitted unto strangers to labour, and to do their business among the people of Israel, they would soon have been corrupted, every one would have dispensed with himself for this liberty to violate the Sabbaoth day, utterly neglecting the observation thereof. So then, to the end all such occasion of transgressing against this rest, might be removed, and that this day might be observed with greater reverence, as God willed that the beasts and cattle should rest: so commandeth he that the strangers do the like. Now this aught to serve for our instruction. For it is to teach us, that vices aught not to be tolerated among those which make profession of Christianity, but that men aught to punish the offenders: yea, though they be but strangers and wayfaring men. As how? When blasphemies are condemned among us, if a man hear a stranger to blaspheme, to make a scorn of God, and yet he suffer him and dissemble the matter, is not this to suffer a stinking sore to fester, to the corrupting and rotting of all the rest? See I say, what is done when blasphemers shall be so borne withal, when they shall have their float and full sail in their wickedness, and that men will not repress them, albeit they be so open and manifest, that men may hear and see them. But it is to evident, that we are so far from punishing the blasphemies of them as they deserve, which are not of our religion: that it is to be seen how we suffer them in those, which are together among us, & make profession of Christianity. And this is to our greater confusion. For when we suffer among us either Papists or jews, or other like (as at this day the world is full stuffed with contemners of God) when we suffer them (I say) to rail on the doctrine of the Gospel, and to blaspheme the name of God, shall we not breed up so dangerous a disease, as after short time shallbe incurable and past all remedy? If we suffer wicked and dissolute strangers to make here an open sale of their outrages and dissolute behaviours, must it not needs be that we be drawn with them into the like wickedness, and so be altogether corrupted? So then let us diligently note, that God will have his people exercised in such purity, that not only they which make profession of being Christians abstain, and keep themselves from evil, but also that they suffer not, as far as shall lie in them, others among them, to live inordinately. For we must remember that the earth is, as it were unhallowed and defiled, when the service of God is defiled, and his holy name dishonoured: the earth (I say) in the which by his pleasure we devil, is defiled and accursed, or at lest is nothing beholding unto us, if it be not. So then when God hath given this privilege to his children, that they may remove all idolatry out of the land wherein they dwell, without all doubt if they do it not, they shall provoke the anger of God, and his vengeance upon themselves. If now we would permit, that the abominations of Popery should be mingled among us, if by some special privilege one would grant a mass to obstinate Papists, which would live here, if one would yield them some corner of the land to commit their idolatries and superstitions therein, can it be, but we should draw on us the wrath and anger of God, & kindle the fire of his vengeance against us? And why? Sithence God hath given to them which have the sword of justice in their hand and the administration thereof, seeing that he hath given them (I say) all power and authority to chase, and put away from out of the land all idolatries, and infections of Papistry, certainly if they allow and maintain them, this shallbe even to drive God away, that he devil not, nor bear rule among them. So then let us note, that not without great cause our Lord would, that the strangers which dwelled among the people of Israel, although they were of an other faith and religion, should be constrained to observe the seventh day. Not for any cause touching themselves, or for their instruction. For they were not capable hereof, but because they should not be an occasion of offence to draw the people into sin, and because the service of God should not be violated, and that the land which he had given to his servant Abraham for an inheritance, might be wholly dedicated unto him. We are therefore hereby warned, not only to sanctify ourselves by God's word, but also not to suffer any disorder among us, but that all such things be removed clean away. Now further note, that when our Lord will that we have such a zeal to maintesne his service, that even they which profess not themselves to be of the Church, should be constrained to order & conform themselves to us when they live in our company, that we shall want all excuse, if we on our part be not wholly given unto him, & be as mirrors & spectacles to draw & allure the unfaithful, & to win them unto God. For if we, when they shall err, will reprehend them, & in the mean while they may perceive the like or greater vices in us, shall they not have just occasion to mock & despise all our admonitions? So then, seeing it hath been commanded, not to permit strangers to do things contrary to the service of God, let us know that we are in double manner commanded to walk warily & in all carefulness, & in such humility & sobriety, that strangers may be compelled & forced to confess, that our chief desire is willingly & unfeignedly to honour God, & that we cannot suffer any reproachfully to abuse his majesty. Thus ye see what we have to bear in mind upon this place, which we aught at this day with all diligence to observe, albeit it be precisely given in commandment to the jews: for in substance & truth it belongeth unto us. For as in old time our lord brought this people out of Egypt: so at this day hath he drawn us out of the gulf of hell, & hath delivered us from eternal death, & from those deep and dark dungeons wherein we were plunged, to bring us into his heavenly kingdom, having redeemed and purchased us to himself by the blood of his well-beloved son our Lord jesus Christ. Now let us cast ourselves down before the face of our good God with acknowledging our faults, praying him to make us feel them better than we have done, that labouring to reform ourselves more and more to his justice, we fight daily against the lusts and desires of our flesh, and continued so long in this combat, until he hath fully freed us from it, and reformed us unto his image, in the which we were first created. That he will grant this grace not only to us, but to all people and nations of the earth, etc.   

The. 7. Sermon, wherein it is entreated of the second Table.  Deut. Chap. 5. 16 Honour thy father and thy mother, as the Lord thy God hath commanded thee, that thy days may be prolonged, and that it may be well with thee in the land which the Lord thy God giveth thee. 
WE are now come unto the second Table of the law, wherein God showeth us, how we aught all to live here together. For (as it hath been above touched) there are two principal things required in our life. The one, that we serve God purely and sincerely: The other, that we live with men in all integrity and uprightness, rendering unto every one that which appertaineth and belongeth unto him. Now as the honour of God is more excellent than all that which concerneth men, so it behoved that in the first and principal place, the rule of honouring God, as we aught, should be given. And this is handled & dispatched in the first Table. Here then God beginneth to declare unto us, in what sort our life aught to be ordered, if we will apply ourselves unto the duty we own unto men. Now we have also declared, that God requireth no honour of us for any need he hath of it, or for any profit it bringeth unto him, but it is for our welfare and salvation, that he requireth it. So then he will prove our obedience, and the love we bear him, when he commandeth us to walk in all equity and uprightness with our neighbours, and that we live together in such concord and fellowship, that any one be not given unto himself, but that we communicate together, and that every one according to his ability and power to do well, employ and force himself thereunto. This say I, is the proof which God maketh, to know whether we worship him unfeignedly and from our heart. For we might make many fair countenances, and use great ceremonies, but God shall not content himself with it. And this is the cause why our Lord jesus Christ saith, 
Math. 23. 23.  that the principal point of the law is justice, judgement, uprightness, faith, which word importeth here fidelity or faithfulness. Therefore when we live with men without hypocrisy and dissimulation, when we are not given to our subtle sleights, nor malicious practices, we study to minister unto, and to serve every one in his commodity: we maintain right, & resist wrong as much as lieth in us: lo the chief and principal part of the law. Not that the service of God aught in the mean while to be forgotten, or that it is of less importance, but because it is unpossible, that men acquit themselves in their duty toward their neighbours, except they be led hereunto by the fear of God. Now let us handle this commandment last recited, which concerneth the honouring of father and mother. And here, although expressly mention be made of the father and the mother, there is no doubt but GOD meant to deliver a general doctrine, of having all superiority in honour. For grant we, which must needs be confessed, that the law containeth a perfect rule of doctrine, wherein nothing is wanting: and this which we have said, must needs be so. For if it hath not touched any thing of the duty we own to other superiors, as princes and magistrates, and those which have the sword of justice: if it hath delivered nothing concerning masters, it should have some default in it. Therefore we must conclude, that God hath commanded that all they which are in any degree of honour and authority be honoured and obeyed. Moreover, seeing all pre-eminence and superiority cometh from God, and that this order is established and appointed by him, without the which the world could not stand: what might be thought if God made no account of this, when he gave forth a certain form of living well, and in all holiness? Neither aught we to accounted it strange, that under one special kind of obedience to be yielded to all superiors, the whole is comprised. For we have already touched, how this aught to be observed in the law, and we shall see it more plainly hereafter. And this was not done, because God could speak in no other manner, but for our better profit and instruction. For we know, that albeit men desire to seem subtle and sharp witted, yet cease they not always to cover themselves with the buckler of ignorance. If we might espy that the law of God presseth us over sore, we would feign have some excuse to exempt ourselves from the subjection of it. And if the law of God were not apt and convenient to instruct the rude and ignorant, many would allege that they are no great Clerks, that they never went to school. It should seem then, that the law of God might not bind them. But when we see that God abaseth himself to our rudeness, and that he speaketh grossly according to our capacity, this taketh from us all excuse, this removeth all pretences whatsoever: and every one is bound to order himself aright, and we all must confess, that there is nothing which hindereth us from doing our duties, but that we be rebellious against God, and will not bear his yoke. Lo, why under one kind God comprehendeth the whole, that he might instruct & train us up like young children, which are not capable nor apt to be taught after some absolute and perfect manner. This therefore is the true and natural sense of the place, as we shall see hereafter. For as God delivered the ten commandments or words, as he calleth them, so he annexed also the exposition of them, to the end nothing might be obscure, and that men might not doubt or dispute of that which they had understood. We see then that God hath fulile declared himself, and showed that not only his will is we obey father and mother, but all superiors without exception. And let us note that God speaketh here of honouring fathers and mothers, because he would draw and allure us by such means as were most convenient and agreeing with our nature. We know that there is such pride in men, that willingly they bend not the neck to be subject to others. Every one thinketh he aught to be a master. How ever it be, it is hard for men to live under, until God order them to this humility, to submit themselves in all simplicity of obedience unto them, which have any authority over them. God then seeing nothing more contrary unto our nature than subjection, that he might win and allure us hereunto after a most mild and loving manner, nameth in this commandment of obedience, the father and the mother. Now this is an execrable thing, and contrary to all nature, if the child forget his duty towards them, by whom he is come into this world, and by whom he hath been nourished and sustained. Therefore, when the child knoweth not his father and mother, he is taken for a monster, every one holdeth him for execrable and accursed. And why? Though GOD saith nothing hereof, though we had no holy Scripture to this purpose, though no man preached this unto us, nature hath already taught us, that this duty which the child oweth to the father & the mother, without detestable wickedness cannot be broken off. We see then the intent and meaning of our GOD: namely, that in proposing unto us the terms of father and mother, he might win us to himself, that we might not be as wild and untamed horses, to draw back, but should in all gentleness come unto him, to receive the subjection which he layeth upon us. And forasmuch as all authority which men have, proceedeth from him (I speak of that which is according to lawful government) let us give all diligence to yield him the honour which is due unto him, and let every one in his order obey them which have superiority over him, let every one consider of his estate and condition, let children honour their father and mother, let all the people honour them which sit in the seat of justice, let servants do the like towards their masters. Briefly, let there be an harmony and consent of agreeing in duty among us, according to the order our Lord hath appointed, which aught to be inviolable. Moreover, when here is mention made of honouring, this is not that children only use some courteous embracing of their fathers and mothers, that they put off their hat before them, bend the knee unto them: God stayeth not himself on this, but the honour he requireth, importeth much more: namely, that children follow the counsel of their fathers and mothers, that they leave themselves to be governed by them, that they bestow all pain to discharge themselves of their duty towards them: briefly, that the child know he is not at his own liberty as long as he hath father and mother. You see in effect what God meant by this word of honour. To prove this to be so, can we have a better and more faithful expositor of the law, than the holy ghost, which speaketh by the mouth of Moses, and of all the Prophets: and namely, by Saint Paul? For we shall see hereafter, that GOD hath declared the summary and contents of this sentence: namely, that it sufficeth not that the children yield some reverence to their fathers and mothers with cap and knee, but that they be subject unto them, and employ themselves to serve and obey them, as much as they shall be able. And Saint Paul allegeth not this, to exhort us to some ceremony of duty, but he saith: Let the children be subject to their fathers and mothers, 
1. Tim. 3. 4.  where purposely he placeth this word of subjection. So then we see, what this importeth, and what is the natural sense and meaning of the place. Now return we to that which we have shortly touched, to make our profit thereby, and to gather thence some doctrine and instruction, which may be for our commodity. First of all then, let children know, that seeing God hath given them fathers and mothers, it is great reason they obey them, or otherwise they show, that they are contemners of GOD. And this rebellion they make, is not raised against men, nor against creatures: but this is as much as if the majesty of God and his glory were trodden under foot. It is said, that we have but one father which is in heaven, 
Math. 23. 9  to speak properly: and this is not understood concerning the souls only, but touching the bodies also of men. This honour than is proper to God alone, to be called father, neither can it agreed unto men, but so far as it pleaseth him to communicate this name unto them. Now seeing this title of father is as a mark which God hath imprinted in men, we see, that if children make no account of fathers and mothers, they do wrong and injury unto God. As much is to be said of them which obey not their princes and magistrates. Of servants likewise which would all degrees were confounded, and that they might bear rule without all order. And see why the ethnics and paynim have applied this word of Piety or Godliness, to the honour which we give to fathers & mothers, and to all them which are in authority over us. Piety or godliness, to speak properly, is the reverence which we own unto GOD. But the paynim, albeit they were poor blind wretches, knew that God will not be served only in his own majesty, but then also, when we obey those which bear rule and exercise authority over us. In sum, he will prove our obedience in this behalf. And therefore, seeing parents and magistrates are lieftenantes of God, and all those which have any mastership represent his person: it is certain, that if one set them at nought, it is as much as if he declared that he will not obey GOD. A man may make some fair protestation to the contrary, but the thing notwithstanding is so for all that. If the poor unfaithful and unbeeleving ones knew this, and that GOD left unto them such an affection, what excuse shall there be left for us, if we understand it not much better? When we hear that all parentage or fatherhood proceedeth from God (as Saint Paul pronounceth) 
Ephes. 3. 15.  and that by this union of jesus Christ, we are put in mind hereof, have we not a more express and manifest declaration of it? Must the paynim be yet our doctors and teachers? But when they which name themselves Christians shall here be overblinde, or shall stop up their ears not to hear and know that which God hath declared by poor ignorant wretches, woe be unto them: for their condemnation is so much more horrible and grievous. Let us therefore briefly note, that we cannot like here together beeneath, except this order which God hath ordained be holily kept and observed: namely, except those which have superiority be had in honour, be had in estimation, and be obeyed. For without this, there shallbe an horrible confusion. All they then which cannot submit themselves unto Magistrates, they which are rebellious to fathers and to mothers, they which cannot bear the yoke of Masters and Mistresses, declare sufficiently, that (as much as in them lieth) they pervert and overthrow all order of nature, that they mingle and confounded the heavens with the earth, as we say. For behold the only mean by which God would maintain and preserve mankind. Let us add further to that we have said, the consideration of this which is elsewhere mentioned, that when God sendeth Magistrates and Princes, he bringeth the fear of them, not only upon men, but also on brute beasts. For so speaketh he hereof in Daniel: 
Dan ● 38.  and of this we may gather that they which lift themselves up against the rule of government appointed by God, are worse than the brute beasts, & deserve to be sent to such a school as theirs. For our Lord, to make men ashamed which are reasonable creatures, saith: That the fear of Princes & Magistrates aught to be extended even to the brute beasts. May not a man then see that the devil possesseth also them which cannot order themselves in all modesty to the subjection which God hath established, & without the which it must needs be that all come to ruin & confusion in this world, as we have already declared? Yes. And therefore if we feel and perceive in ourselves such an haughtiness as maketh us worse subjects to them which bear rule over us, let us fight against this pride of ours, & let the authority of God suffice us for a bridle. For were we more wild & savage by nature than we are, yet this aught (as I may so say) enchain and fetter us herein, that God declareth that he is dishonoured by us, except we do him homage in the persons of them, whom he hath placed in his room, & in whom he hath imprinted his image. To speak briefly, we see that charity beginneth at this end, that we be humble and modest, and that none lift up themselves arrogantly & presumptuously, that none esteem of themselves above measure, but that we be ready to humble ourselves, to the end we may be ruled & governed in whatsoever it shall please God to require our obedience. 
Rom. 13. 7.  See why in this sort S. Paul leadeth us to charity, when he expoundeth this commandment of obeying magistrates. For he showeth that if we have not this mildness & gentleness in us, to bow the neck when our Lord putteth on the yoke, we bear no charity towards our neighbours. If we desire such a confusion & medley in the world, that we would that rules & superiors have no duty & reverence done them, it must needs come to pass that all be set out to the spoil of the robber, and it were much better that every one lived apart & without company, than in the society of men, to see such a confusion as should be, if we keep not the rule of government which God hath appointed. Let us then well remember, that to the end we may live with our neighbours, it behoveth every one to correct in himself this haughtiness & presumption, and not retain & keep it in our hearts. But let us learn to be humble & lowly, knowing that this is to order & make ourselves equal to them of the lower sort (as S. Paul speaketh.) 
Rom. 12. 16.  That we may so do, let us consider ourselves what we are. For behold what abuseth us: even this, that every one would have greater pre-eminence than God hath given him, & being (as we are) blind, we forget ourselves, and know not our own poverty, our own faults & vices. Every one will think himself a marvelous man when he is nothing. And here-hence issueth this, that we make no account of our neighbours: yea, that we despise all the virtues & good gifts which God shall have bestowed on them. It is then spitefulness & unthankfulness which stirreth us up unto pride, in such sort, that every one yieldeth unto himself more than appertaineth unto him, & this is the cause why we cannot frame ourselves unto obedience, as we aught. But in steed of this let us learn by our dutifulness to do homage unto God, when we see that he hath commanded us to obey our superiors. And beside let us know, that such as they are, he hath placed them over us. If a child have a father or mother, he must not say: O, lo my father is not at all such a one as he aught to be, I have just cause to withdraw myself from his obedience: yea, but if he be thy father, it behoveth that this word content thee, if thou wilt not abolish and bring to nought the order of nature, either this which God hath ordained must be made of no value, or thou must honour thy father what a one so ever he be▪ And why? Because even he which hath communded thee to honour thy father & thy mother, hath given thee such a father as thou hast. As much is to be said of masters, of Princes, & all other superiors. For they came not at all adventure or by chance, it is God, it is God which sendeth them, (as S. Paul hereof speaketh) 
Rom. 13. 1. 2. 3. 4.  as all the holy Scripture giveth sufficient testimony. Yea, precisely we are also led to know by experience the providence of God, & the fatherly care which he hath of us, when he appointeth Magistrates. Let us learn then wisely to consider God's goodness in all those which are in superiority over us, that we may thereby be moved to orderour selves to their obedience. Thus ye see what we have to bear in mind in this place. Now seeing it is so, that God hath comprised in a word, & set down unto us in a short summary, the rule of obeying all superiors, let us note, that by this he resigneth not his own right, nor bereaveth himself of that which is proper & belonging unto him. It behoveth therefore that God be honoured above all others: yea, and so, that the honour we yield unto mortal men hinder not, but that we give him the service we own him, and that every one study to acquit his duty principally towards him. Shall not he (think you) discharge his duty of obedience fairly, which obeyeth an under officer, & in the mean while spiteth in the face of the judge, or the Prince? What madness were in this? Now the like is done when we will debar God of his pre-eminence, and so obey men, that we make no account of him which is above all. For this is against nature, that the authority which is given unto men, should darken and diminish in any part the glory of God. Let us therefore diligently note, that when we are commanded to obey our superiors, there is always this exception under it: so that this derogate nothing from the right which appertaineth unto GOD: of which it hath been already handled in the first table. For we know, that the service by the which God is worshipped, aught to go before all other things. And see why Saint Paul, 
Ephes. 6. 1.  also willing to give us the exposition of this place expressly, addeth, that the children aught to obey their fathers and mothers, howbeit in the Lord. And we have said, that the foundation whereupon we aught to build, is, when we will be obedient, humble, and subject to our superiors: namely, to know that almighty GOD is represented in their persons. Now take away the foundation, and must not the whole building totter and fall unto the ground? But all they which have not respect unto God, take away the foundation of this doctrine. So then the going forward is perverse and wicked. Now this aught to admonish aswell them which be in authority, as those which are subject unto them. If then men and women have children, they aught to know, that no subjection is due unto them, except God bear rule above all. What is then behoveful and necessary to be done? It behoveth a father diligently to instruct and bring up his children in the fear of God, and that he begin himself to show them the way hereunto. The mother must do the like, that God may have his honour above all, both small & great, old and young. Let Magistrates in like manner seek by all means they may, that God be served and honoured, let them maintain as much as lieth in them, all that which appertaineth unto this end: & sith he vouchsafeth to do them this honour which they deserve not, to sit in the seat which is dedicated to his majesty, & to carry the sword, which as a thing sacred and holy appertaineth only unto him: let them show that they are in deed his officers. Seeing then it is so, that he hath lifted them up unto such a dignity, of which they were in no respect worthy, let them at lest show this, that in his name it is, that they have all authority, & that they refer it unto him. You see then how Princes aught to discharge themselves of their duty, every one aught to do the like in his family & household. Let those unto whom God of his goodness hath granted to have men servants & maids, consider well that there is a Master above them all, who aught so to be obeyed, that his right always be reserved unto him wholly & entirely. Lo what instruction all superiors, in what degree soever they be, aught to learn, the instruction, I say, which they are taught & commanded of obedience to God. Moreover, when fathers & mothers, & Magistrates will raise up themselves against God, and be lifted up with such tyranny, as to challenge to themselves that which pertaineth unto God alone, when they will turn us from his obedience, ye see an exception which before we have put down, which maketh that they aught not to be obeyed. It behoveth therefore that God go before, and then that the creatures follow after in their subaltern, as we may say, that is their several & successive order. And in very deed the cause why, for the most part, that meekness & humility is so little regarded in the world, that the children arm themselves against fathers & mothers, and behave themselves as wild beasts, that the people are full of wickedness and rebellion, that servants also are full of disloyalty and disobedience, that there is no dealing with any of these to reclaim them in what sort soever, is the just punishment of God upon them, which abuse the dignity which he hath given them. For oftentimes we see that the Princes bear not rule to magnify and set forth the name and glory of God, to 'cause that he be honoured as he deserveth: but they draw clean backward herein, they will set up and make themselves idols, even to pluck God as it were cut of his seat, to place themselves therein. One shall see this, at the lest, one shall see the Prince's reign and bear rule licentiously, even with all the rains of the bridle loosed: and God therefore must needs revenge himself of them. As for fathers and mothers what zeal have they to instruct their children in the fear of God? All is one with them, so they may advance and set them up in the world: yea, it seemeth they are disposed to bring them up in all impiety and ungodliness, in all contempt of God and of this word. If the fathers be wolves themselves, they would have their children wolves whelps: if they be old foxes, they would have young cubs to their children: if they be serpents themselves, they would have also a serpent's brood. We see this to be so. It is therefore good reason, that God avenge himself, when the creatures of forget themselves, and especially, when men know not, and acknowledge that God hath stretched forth his hand to lift them up, & to communicate unto them part of his honour, even in a degree right underneath him. It behoveth we bear this always in mind. But what? Is not this a wicked & villainous unthankfulness, when a man, which is in authority of justice, knows not to say, Who am I? Lo I am a poor worm of the earth, & yet God vouchsafeth that I bear his name, as in his behalf: withal, that I execute the authority which he hath given me. When a man forgetteth thus to reason with himself, is he not overmuch unthankful? Again, when fathers consider not to say: Lo, God which is only father of all mankind, yet notwithstanding he yieldeth unto me this so honourable a title, it is then great reason that I advise myself well to tender an account hereof. When masters & mistresses know not to think thus, We are no better than others, yet God hath honoured us, not only in creating us after his own image & likeness, but in giving us this pre-eminence above them which are under our subjection, when I say men will not know & think thus, must we not say, that they are become altogether brutish & beastly? Let us therefore diligently note, that rebellions often times proceed from them which are in authority, which know not their office: namely, that they aught above all to procure that God have his honour, that he be served, & worshipped, that men yield subjection & obedience unto him. True it is, that the rebellious children, people, & servants, shall not be excused for all this: but yet we see that this is a just vengeance of God, & by so much the more we aught to be stirred up to follow this which is declared unto us, both in this place, & in all the holy scripture, where this commandment is alleged. Let every one of us than have a respect unto his vocation, and consider to discharge our duty in our state & calling. Let them whom God hath honoured so much, as to give them the sceptre of justice, & to place them in his seat, take good heed they rule & exercise their authority in the name of God, & procure that he be served & honoured of all: let them be as mirrors & spectacles to show good example, let them hold their subjects in such good awe, & rule them in such order, that the name of God be blessed, & the mouth of all evil speakers closed up & stopped. Lo one point for them. Let fathers & mothers have the care of well instructing their children, let them study to make them to know God for their only father: and touching their men servants and maids, let them so serve themselves with them, that God have always the principal place. Let them not do, as accustomably men are wont, who, so they be served to their own profit and contentation, care not if God be forgotten. But let masters know that God must bear rule over them: as also over those, which are under their subjection. And this is spoken and noted touching them which are in authority. Now on our part let us consider, that when we have Magistrates set over us, if we be rebellious, if we presume to arm ourselves against the rule of government, if we seek to subvert the order which God hath set, that we commit not this outrage against men only, but that we assail & bid battle unto God. And what can we win by warring with him? Can we he the stronger in this conflict? Not: but he will revenge himself without striking any blow, so that we shallbe astonnished to behold how he shall maintain that which by his own mouth he hath ordained, even by a power admirable and wonderful. Thus much touching the first point. And again, let children also consider and take heed they be not over arrogant and presumptuous, they be not headstrong & given to their lusts and appetites: but that they order themselves quetly to the obedience of their fathers, knowing that they are in combat against God, when they cannot subject themselves under the yoke which God putteth upon them. Let men servants and maids know, that if they refuse to be subject unto men whom they serve, that God is thereby offended, and that they in the end shall be found guilty of so great a fault as this, that they would not be governed by his hand. Now in the mean time let us note, that God must be obeyed first of all, that the people so obey their princes and magistrates, that this derogate & take away nothing from the right which God reserveth unto himself, as he is also worthy thereof. If Princes will induce us to do evil, if they will overthrow the pure doctrine of God (as we see overmuch in the world that this fury and madness is in many, which would have religion bended at their lust, making it but an image of wax, which would have the service and worship of God ordered according to their fantasies) it pleaseth not God that we be obedient unto them in that behalf. For who are they? They have lost all authority when they revolt from the obedience of him, who hath the chief and sovereign empire. Must the devils be forced to bend the knee before God, 
Phil. 2. 10.  & our Lord jesus Christ, and shall there be men found which would usurp such mastership, that in the mean time the honour of God shall be overthrown, and all religion cast down to the ground? So then let us learn so to obey both Princes, fathers, and mothers, that God retain his entire right, fully & wholly: and that we be not hindered, to yield him the honour which appertaineth unto him: but as far as we may, without wounding our conscience, we must obey them in all quietness. And though they which have authority over us, acquit not themselves of their duty: yet we own them obedience, so that the children aught not despitefully to behave themselves, when their fathers shallbe over sharp & bitter unto them, & shall exercise too great rigour against them. True it is, that fathers are forbidden to use cruelty against their children: yea, forbidden to discourage them. But yet, although the fathers consider not to govern their children by gentleness: 
Ephes. 6. 4.  yet aught the children to bear with it patiently. Briefly, we aught to bear the injuries quietly and patiently of all those which have authority over us And thus ye see what God would give us to understand in this commandment. Now he addeth also the promise: That thy days, saith he, may be prolonged, & that thou mayst prospero upon the land which the Lord thy God giveth thee. But there resteth yet a clause in the commandment, which for that we are hardly ordered to humility, God placeth for a spur to quicken us forward, saying: Thy God commandeth thee this. And it serveth to the confirmation of the doctrine we have above touched: namely, that these shallbe vain & frivolous shifts, to call into question, whether they which are in degree of honour above us, deserve so or no: whether they discharge their duty in ttah office & authority whereunto they are called, all this shifting to excuse our disobedience must be laid aside. And why? For we must content ourselves with this, which God hath appointed, we must rest altogether upon his good pleasure.  
Lo, for what cause Moses here addeth in express terms, The eternal or everliving, thy GOD hath so commanded thee: As if he did say: True it is, that men will kick and fling, when they shallbe reigned with any bridle of obedience, one shall never have their good will and leave, to have them in subjection. Again, their pride and arrogancy always stirreth them up to a desire of lifting themselves over high. So then there shall be no voluntary subjection, before God begin to work, and to put thereunto his hand. But will you be rebellious unto God (saith he) when you enter into these disputes? Must he bear rule over me? And must I obey him, when he is no better than I? If you so envy at men, see God opposeth himself, and he will know whether he shallbe obeyed & served of you or no. And when he sendeth you his lieutenants, & you will not receive them, it is a sure & certain sign, that you refuse also his yoke, in such wise, that his justice is violated, & he perceiveth that he is despitefully entreated of you. Sithence it is so, know ye (saith Moses) that the children which are rebellious to fathers & mothers, shall have happily to allege this or that: and the people which are occasions of seditions and troubles, shall well have some fair tale for their defence, but this shall serve them to no purpose. And why? Because that God, which hath established rules & superiorities in the world, will also that we maintain them. He hath pronounced the sentence herein which cannot be called back & retracted. When God hath given forth his ordinance & decree, we must make no question of our duty, but rest therein, & have our mouths stopped. Now besides all this, our Lord useth much goodness & kindness towards us, to win us the better to our duty, & to allure us to obey our superiors, when he adjoineth in the end a special promise. It is true, that we have above seen, that God showeth mercy in a thousand generations upon them which love him: and this was annexed unto the commandment, where God declared unto us, that he would his service should be kept in all purity, that we decline not to idolatry and superstition. But the promise which is there, is extended to the whole law, as we have seen: but this is belonging only to the commandment of obeying of fathers & mothers. Therefore when we see that this is a sacrifice agreeable unto God, let those which are under subjection hold themselves therein, let them not show themselves outrageous & rebellious, but let them bend their neck to be ordered in all obedience, and let them show that indeed they are willing to yield obedience unto God: forasmuch as they refuse not to be subject unto mortal men, whom he hath seen and set over them in his own name. Ye see then to what purpose this promise is given: namely, that God seeing how hard and dull we are at spur, would hereby mollify our hearts, and win us by all mildness and gentleness, that we take it not in evil part to be in subjection, and that it seem not an hard and grievous thing unto us to obey our superiors. But because the whole can not now be dispatched, let us briefly bear in mind, that for to serve God the better, we must beat dawn all pride and presumption which is in us. And albeit by nature we have this cursed root of desire to be lifted up above others, though ambition reigneth both in small and great: yet aught we notwithstanding for preparing of ourselves to the service of God, remove this wholly from us. And why? Because humility is the first & principal step to all true obedience. Now touching men, let us note well, that we can not live together in unity and concord, except they whom God hath placed in dignity and authority be obeyed, except they be received in his name, except men be subject unto them. Otherwise, it must needs come to pass, that all order and policy being perverted and overthrown, our condition become worse than the state of brute and savage beasts amidst the wild forests. And so all they which are rebels, and resist lawful authority, are enemies of GOD, of nature, and of all mankind: these are monsters, whom we aught to abhor and detest. Now when we shall have showed our obedience in subjecting ourselves unto them, whom God hath set over us, let us learn also, that we have great reason to humble ourselves under him, and that in such sort, that he be served and worshipped of us, not by ceremonies, but in truth, and in a pure conscience, with the honour which appertaineth to him. And hereunto are we lead by all the rules and principalities in the world, knowing that God aught to have his authority and pre-eminence so far above them, as his seat above the heavens, is higher than theirs upon the earth. So then, as we are to remember that the children must obey their fathers and mothers, that the people must yield all dutiful subjection to their magistrates, that in every family and household, such order as God hath established, must be observed: as he will there be such degrees among men: so let us bear in mind, that this aught to draw us higher: namely, to know that God, who hath sovereign empire and authority over the world, aught to bear rule over all creatures: briefly, over our whole life. And by so much the more we see how this cursed papacy aught to be detested of us. For see there an haughty empire lifted up over the whole world, but to what other end, than to thrust God beside his throne, and to bereave him of the honour which pertenieth unto him? For the Pope will readily allege us, that men aught to be subject to their superiors. But what? Maketh he any account either of the order of God, or of nature? None at all, but contrariwise, spitefully raging against all authority of holy scripture, he overthroweth all order and rule of policy, which God hath commanded us. He will call himself, The vicar of jesus Christ: and yet we see how he plucketh God out of his throne, and will not suffer him to be head of the Church. Let us therefore learn to have in detestation this rule and authority, which the devil hath set up in this world, opposite altogether and clean contrary to that which God hath commanded. And in the mean time, albeit we see that things have not the course they aught to have, so that superiors abuse their power, let us know, that they can not pervert, and take away this, which God hath instituted, concerning empires and kingdoms. As for the authority of justice, it must be maintained and preserved: for it hath his foundation of God: it is not with it as with this devilish papacy, which had no foundation: but let us know, that GOD will always have in this world Kings, Princes, and other justiciaries. This order therefore must be kept and observed, and when they acquit not themselves of their duty, when fathers shall use tyranny towards their children, let us bewail ourselves, being certainly persuaded, that this proceedeth from our sins: & when God suffereth, that the order which he hath instituted be not observed, but that all is confused and disordered, let us know, that with so much greater diligence we aught to have recourse unto him, praying him that he will restore things to such an estate, that all may see that we desire no other thing than to be governed by him, as by the which mean he procureth our salvation.  
Now let us cast ourselves down before the face of our God, with acknowledging of our faults, praying him to make us feel them better than we have done, to the end that in true repentance we learn to displease ourselves for to return unto him, profiting herein daily more and more, until the time, that being rid of all our vices, we be fully reformed unto his justice. And so let us all say, Almighty God, etc.   

The. 8. Sermon.  Deut. Chap. 5. 17 Thou shalt do no murder. 
WE have already seen how, for the better ordering of our life with men, we aught to yield obedience to those which have any superiority over us. For this is the first thing which God commandeth us in the second table of the law: and even coming from himself unto men, he placeth this as the mean between both, to honour them, whom he hath appointed over us. It is true, that when we speak of men, we understand some like and equal fellowship. For we are all descended from the stock of Adam, we are of the same nature, and all this importeth that men are of like equality. But this notwithstanding, seeing it hath pleased almighty GOD, to appoint certain degrees, we must return unto this point, and observe this order, that he which hath any pre-eminence, be so esteemed & accounted of amongst men. And we aught not here to make this allegation: Why? Is he better than I? For this difference of degrees proceedeth not from this, that one is better than another: but this is, because it pleaseth God to give pre-eminence unto some, whom he will also have honoured. Now this is not sufficient, that children honour their fathers by bearing some reverence to them: but they must secure them, they must employ themselves for their behoof and commodity, as much as shallbe possible. And in very deed jesus Christ showeth, 
Marc. 7. 11.  that there is nothing but mere hypocrisy, when the children shall only make some sign of love or honour to fathers and mothers, & in the mean while leave them helpless in need and necessity. This is to defraud parents of their right, this is to mock the law of God, when men will so observe it by way of outward ceremonies. As much is to be said of all subjection. For it is required that we make not some sign only of honour, but that we tender all the right of dutifullnesse which appertaineth unto him, which is in any pre-eminence above us: yea, and that we do this of our own accord and goodwill. Men truly would be exempted from all kind of bondage and subjection: but seeing God hath ordained so diverse an order, we must frame ourselves thereunto, and that not by force and constraint. For what account shall be made of this, if we obey God in despite of our teeth, and our heart drive always the contrary way, and draw clean backward? Our will therefore must be present in this behalf, and we must accounted it as sweet and pleasant, whatsoever our Lord hath commanded us. You see then wherein consisteth the first step and degree of honest and upright walking with men: namely, that we know, that fathers and mothers, and all others which are lifted up to any dignity above us, must have the honour and obedience which appertaineth unto them, otherwise God is dishonoured in their persons: and this is as much, as if we refused to do him homage, & to yield ourselves subject to him. Now in the next place after this fift commandment, Moses addeth, That we commit no murder. It is true, that at the first sight it would seem, God should prescribe us no great perfection in forbidding us murders. But we have to note that God would comprise in some short sentence, all that which were requisite to the well ordering of our whole life. And therefore it was not for him to forget or leave any thing behind. Now we must know, that the life of men shall then be well ordered, when they abstain from doing of evil, from all wrong, and violence: again, when they walk honestly, in all chastity, when they do no hurt one to an other, when they shall keep their tongues also from harming their neighbours, by lying, or any slanderous speaking. All these good properties aught to be in us, if we will conform ourselves to the will and justice of God. So then we aught not to marvel that God speaketh here expressly of murders. For this is the better to bridle us, that we presume not to commit any outrage, or attempt any way to harm our neighbours. But for all this, let us bear in mind, that which before we have touched: namely, that God hath spoken after a gross & rude manner, to apply himself to all sorts of men, and to be understood even of the most idiots. For we see how every one excuseth himself of ignorance: and if a thing be somewhat hard and obscure, it seemeth to us, that we may wash our hands as innocent and guiltless, if we shall have failed in our duty: and if we can say, O this was over high, and to profound for me, and I could never come to any understanding of the matter: we think all is cocksure. To the end therefore that men might no longer have such shifts, God would speak in such sort, that even little children might understand what he saith. That is the cause, why in so short and plain wise he saith, Thou shalt do no murder. Moreover, let us note, that God, to bring us by little and little to live well, proposeth unto us those things, which are most detestable, & most to be abhorred: that we might learn thereby to take heed of doing evil. For example in this place, he might well have said: You shall do no injury, ye shall use no violence with your neighbours. He might well have spoken thus. But he would rather speak in this place of murder. And why? Because this is a thing contrary to nature, when men advance themselves to deface the image of God. We must then needs have murders in horror and detestation, except we be altogether brutish and beastly. How ever it be, this teacheth us, that the thing is over enormous and outrageous, and which we aught to detest and have in execration, which is as murder. God therefore, to the end he might hold us in more strong and sure bonds, and the better withdraw us from all harm doing, and from all wrong and injury, showeth us, that we aught not to pollute and defile our hands in the blood of our neighbours. Well then: when one abstaineth from murder, is this all which is required? Nay, there wanteth yet very much, as anon shall appear, when we have more fully declared this matter. For God will hold both our hearts, and our thoughts in subjection he will be served in such pure and sincere manner, that we nourish within us no evil will against our neighbours. Therefore, when he speaketh of murder, it is as if he said: Mark ye, and be heedful in this matter: If you had not the written law, if you were altogether as the paynim: yet should you have this imprinted in your hearts, that murder is a thing wicked and detestable. Now I declare to you, that I hold & condemn for murderers all those which commit any outrage against their neighbours, all those which devise any thing against them, all those which nourish within their hearts hatred and rancour. Lo how God interpreteth himself. Now let us diligently note, that not without great cause, our Lord hath forbidden such murders. And why? Because we can not devil with men, but in abstaining from all injury and violence. Howbeit, under one special kind, he hath forbidden the whole. And why? For if he had used many words, and made some long discourse, one might have said: I remember not so long a lesson, and it was to hard for me. Lo why God would speak in one word, even to the end his doctrine might by and by be learned, & that his law might easily be imprinted in memory. We need not turn over many leaves, we need not have any great registers, and volumes: this sufficeth, that God hath in ten words comprised the rule of well living. What shall he now be, which may allege, and say: I have forgotten such an article, I have not understood it. For can we not bear in mind ten words? We see then now, how God would hold men convicted of shamlesnesse, when they have not well understood that, which they aught to do. Ye see then why God hath spoken after so brief and short a manner. Moreover, he hath so chewed these things, as the Proverb is, that digesting of them, we might learn to order ourselves peaceably to him: yea, that the most idiots might know, that it needeth not to be any great Clerk to understand the law of God, seeing he hath descended so low, and framed himself so to our capacity, that there is no poor wretch so ignorant, which may not comprehend and understand that which is contained in the law. Lo, what we have briefly to bear in mind. Now seeing it is so, that God hath forbidden murder, as a wicked and detestable thing, we have to know first of all, that he which lifteth himself up to kill and murder his neighbours, is not worthy to be nourished on the earth, as being worse natured than the brute beasts. For we see how the Bears, the Lions, and other wild and savage beasts, spare those which are of their own kind, & are like themselves. And why? Although they want all reason to discern good from evil, albeit they have neither law nor equity: yet notwithstanding, even this acknowledging of a common and like nature between themselves, withholdeth them from all cruelty. Shall then the brute beasts know well, how to live without hurting of their own kind: and shall it not be an overgreat shame, that men may not be withheld by some consideration, seeing that God hath imprinted in their hearts, how wicked and execrable a thing murder is? They see they are all of the same nature, every one doth behold the image of GOD in his neighbour, and should not this serve them for a bridle to withhold them from all violence and wrong doing? Wither might our fury further lead us? So then let us remember, that albeit God had not spoken, we are already convicted by the testimony of our own conscience, That who so armeth himself against his neighbour, despiteth nature, and is not worthy to be accounted in the number of men. But now, sith the authority of GOD is matched with that, which already we know, by the guide and direction of nature: and seeing he showeth us, that the blood of men can not be shed, but we shall be accountable thereof unto him: when we hear this, let us learn to walk without injuring of any: or otherwise let us know, that GOD will be our mortal enemy, as having already declared, that all men are under his guard and protection. It is true, that this threat is not here expressed: but it is sufficient, that he hath spoken hereof in other places. For when he saith: That man is created to the image of GOD, 
Gen. 1. 27.  it is not lawful to make any assault upon him. For it is as much, as if our Lord did say, You wage battle with me, when you do thus seek to hurt one an other. For I have imprinted mine image and likeness in you.  
If one deface the arms of some Prince, it is an injury so great, that it shallbe revenged and punished as murder. And why? For this in like sort tendeth to the confusion of all order and policy. But lo the image of God, which is imprinted in men, and one despiseth it: must not such an outrageous villain be double punished? So then note we, that God, in declaring that it is against him that men arm themselves, when they do injury to men, would show us, that this aught to withhold us from doing them wrong, except we be beereaved of all sense, & become mad & furious. And further, to the end we might better advise ourselves in this thing, our Lord declareth, there can not be a murder committed, but the earth therewith must needs be polluted and defiled. As it is handled hereof in an other place, where it is said, That the effusion of man's blood in itself importeth a filth, 
Num. 35. 33  and uncleanness and such a blot, which scarce can be wiped out. 
1. Chro. 22. 8  When mention is made of kill, even in a battle allowed and approved, yet is it said: That a man thereby is become unclean. And why? Because we might learn thereby, to have in greater horror and detestation the effusion of blood. If an enemy be killed in open battle, although God pardon this, because he which stayeth him, hath just and lawful cause thereof, and doth it for necessity: yet notwithstanding it is said, That the man which hath slain him is polluted and made unclean. And why? To the end we might know, that God hath created us to live together in peace, and that we can not give one fillip (as they say) but that we defile ourselves, and we become by and by unclean before the face of God. Therefore, when the holy scripture useth all these forms of speaking, aught we not so much the better be withholden from doing of injury to any of our neighbours? Yes verily. Now withal, seeing God hath handled these things according to our rudeness and infirmity, let us note, that albeit we shed not blood: yet this sufficeth not, except we abstain from all outrageous and violent dealing. Briefly, let us understand, that the persons of men must be accounted dear and precious in our eyes. For, until we be come to such perfection, God shall always accounted us for murderers. If any one strike his neighbour, albeit he slay him not, lo he is already a murderer before God. And why? We have already said, that God hath purposely used that word, to the end he might declare to us, that how ever we esteem them as light and little faults, to be the occasion of tumults, and seditions, to have given some crosse-blowe, that he notwithstanding shall not accounted so of these things, as we do. Wherefore? They are all as weighty as murder. You see then why God hath thus spoke. Therefore, as he hath forbidden us murder: so let us know, that he hath interdicted us to do any injury, or use any violence towards our neighbours. When we have done nothing, but lifted up our dagger against any one, and have touched him in anger and indignation, behold a murder is committed in the sight of God. If we would well consider of this, should we not be much more sober in our dealings than we are? We shall see some so choleric, that if one displease them, but with a word, lo forthwith the dagger is drawn to strike and to beat him. For it seemeth unto them, that so there be no blood drawn, the matter is not great: but how easy soever they be in their judgements, the sentence of God can not be retracted, when he declareth, That all murders are mutinies and seditions, and all mutinies murders. So then let us learn to lay aside our own fantasies, when we will be judges of our own faults, & let us quietly and peaceably receive the sentence which God hath given: and know we, that all those which violently attempt any thing against their neighbours, are already guilty of murder before God. Lo what we have briefly to bear in mind. But now, to make a trial whether we abstain from all harm doing, from committing any outrage against the persons of our neighbours, we must come to the examining of our hearts and secret thoughts. For God hath not given some civil law only, to 'cause us to live honestly: 
john. 4. 2●.  but he hath given a law convenient & agreeable to his own nature. We know that he is a spirit, & will be worshipped in spirit and truth. Seeing it is so, it behoveth us to know, that he hath prescribed a rule, not only for our hands & feet, but for our thoughts also & affections. It is true, that men, as they are carnal, when first the law of God is pronounced to them, they think they have well acquitted themselves, when they are faultless before the world. On the other side, they are very ready, by enlarging their conscience, to dispense with themselves, & to take all liberty of doing evil. And this is the cause why even the jews, which aught to have been nourished from their infancy in the law of GOD, 
Mat. 5. 2●.  they took this commandment, Thou shalt not kill, over grossly, understanding that they offended not GOD in this point, if so be they had not openly set on their neighbour, to wound and to hurt him. Therefore, except the fault were evident and apparent to the eyes of men, it seemed unto them that it aught not to be imputed unto them before the face of GOD. But our Lord jesus reproveth them of this, showing them, that the law is spiritual, and expounded of them very sottishly. When it is said, Thou shalt not kill: you think (saith he) that you shallbe absolved as guiltless before GOD, when men can not bring you to the bar for it: But I tell you, that whosoever shall call his neighbour Fool: that is to say, doth but declare any token of indignation against him, is worthy to be punished with hell fire: Whosoever iniurieth an other, is culpable of a Council and constitution from heaven, so that GOD and all his Angels shall arm themselves against him: Whosoever murmureth against his neighbour, who so muttereth and grummeleth (I know not what) between his teeth: although he do not open injury, is in danger of judgement. We see to what point our Lord jesus leadeth us: namely, to show that albeit we shallbe able to protest, that we have committed no outrage, that we have not lifted up our fist to give one blow, much less drawn our sword against our neighbour, and that we have not wounded him, that yet this is not enough: But know ye, saith he, that GOD will bear rule over your tongues, over your thoughts, and over all your affections, as by good reason he aught. Seeing it is so, who so ever shall have spoken evil of his neighbour, the same is already a murderer: for the tongue is as a sharp sword. Therefore, albeit you should have neither sword nor dagger to strike withal, when the tongue is so armed, to speak evil against your neighbours, when you abuse their persons, it is a kind of murder in the sight and judgement of GOD: and although you have done no open and manifest injury, yet think ye not to be quited for all this: for when you shall have but muttered and mumbled something between your lips against them, it sufficeth to make you culpable and guilty before GOD, you shallbe condemned from the high throne of the heavens, albeit you be absolved before men, and that earthly judgement proceed not against you. When we hear this, let us know, that it is he, whom GOD the father hath given to judge the world, who speaketh unto us. We aught not therefore here to dispense more largely with ourselves: 
1. Pet▪ 4. 5.  for we shall gain nothing by all our cavilling shifts: but let us learn to have respect always unto GOD, to have a right and true exposition of the law. For what is he which speaketh? He which beareth rule over our hearts and thoughts, he which will not be served of us with eye service, he which is not contented that before men we abstain from doing of evil, but will be worshipped in spirit and truth: who will have that our consciences be chaste and pure, that we be purged from all wickedness. Thus when we shall have respect unto the nature of GOD, we must no longer extend the law of GOD to the outward works: but we aught to conclude, that when God speaketh of murders, he understandeth all enmity, he speaketh of all anger & indignation, of all rancour & malice against our neighbours. And in deed, 
1▪ john. 3. 15.  that is the very cause, why expressly S. john saith, that he which hateth his brother in his heart, is a manstear. As if he did say: You may make many fair countenances, but albeit the hatreds you conceive, be very hidden and secret, and that you dissemble so deeply, that you show no token of malice against your neighbours: think ye not for all this, that GOD hath his eyes shut and closed up. Well it may be hidden and privy from men, which you have not made open and manifest: but when you hated your neighbours in your hearts, that is to say, most secretly, in such sort, that none be able to perceive it: yet lo notwithstanding a murder committed before God. And in very deed, the reason of this is most evident and manifest. It is true, that when the Princes and Magistrates of this world make laws, it is not after the manner and fashion of GOD: but to this end only, that every one rule and govern himself according to outward order and policy, that none be openly injuried, but that every one have his right, and that peace and concord be maintained among men.  
That is the intent and meaning of Magistrates, when they make their laws. And why? They are mortal men, they can not reform the inward and hidden affections: 
Act. ●. 24.  this appertaineth unto GOD, they sound not the heart: for this is the proper office of GOD, as the holy scripture attributeth it unto him. But yet this notwithstanding, when a civil law is made, although one shed not one drop of blood: yet is he adjudged worthy to be led to the gallows, if it shall be known and proved, that he endeavoured with all his might to have murdered one. If a man hath drawn his sword upon one who wardeth off the blows, in such sort, that he touched not his skin: yet notwithstanding, the laws, even of the paynim, condemn such a man to the gibbet, as well worthy thereof. And why? For the law regardeth not what is happened, but respecteth the counsel and purpose of men. Seeing then earthly Princes and Magistrates punish him, which endeavoureth with all his might to do evil, although being hindered, he be not come to the full end of his enterprise, what shallbe thought of God? Shall he have less authority than a mortal creature? Behold (I say) to what point we aught to come, if we will know, that of good right God condemneth all them, which hate their neighbours. And why? Consider we (I say) what his nature is. Will we therefore observe this commandment? We must begin in short and summary wise with murder. And why? For God would have us prevented and foretaken with some fright and horror, that when we think of hurting our neighbours, of committing any violence, of doing any injury, we remember that this is an horrible and detestable thing, which he can by no means be able to suffer. And why? Because this is a kind of murder. Ye see then how GOD at the first would daunt us, and this is the point whereat we aught to begin. And if we think it a strange thing, that God condemneth one box on the ear for murder: nay, one verbal injury, as we may term it, which is done but in a word: yea, one wayward grudging, be it never so secretly hidden within us, if we accounted it strange, that this be condemned as murder before God, let us consider what his nature is, and that he deserveth to have more yielded unto him than unto mortal men. But earthly judges punish an evil and wicked affection, when it showeth itself: what shall then God do, unto whom nothing is hidden? And again, we have to note that, which the Apostle saith in the Epistle to the Hebrews, 
Heb. 4. 12.  That the word of GOD resembleth him which is the author thereof, so that it must be as a two edged sword, which pierceth even to the marrow of the bones, that there is no thought in us which it searcheth not. And why? For nothing is hidden in the presence of God. Seeing it is so, that nothing is hidden before GOD, it behoveth that this word prove and sound the depth of our hearts. So than it is necessary, that all that which is secret and unknown unto men, come into account before God: and by this we be admonished to walk in such sort, that we bear no enmity nor evil will unto our neighbours. But yet notwithstanding, we must proceed further. For this is not enough, that men abstain from doing of evil, seeing they are created to aid and help one an other, and to maintain and defend one an other. God therefore, in forbidding of murders, showeth on the contrary side, that the life of our neighbours aught to be dear unto us, that we aught to employ all our travel and pain, to preserve and maintain it, as much as in us lieth. But he would begin at the negative point, the better to declare unto us, that which he commandeth. And why? For we see how vicious and wicked we are: as many thoughts as are in us, so many thorns & briars are there within us: as many affections as we have, so many brambles and thistles: & such like things grow in us. GOD therefore, not without great cause, would pluck out of our hearts, and out of our thoughts, the wickedness and the vice wherewith they are overgrown: yea, he would correct every evil and corrupt part of us. For without this, 
jere. 4. 4.  it is not possible to move one finger to that which is good, nay: it is impossible to have one good thought. This is the cause, why the Prophet saith, That men must break up their fallow ground, and not sow among the thorns, as if he said: I see well what you do: when one telleth you, that you have offended God, you counterfeit some fair countenance, and it seemeth that you be as it were reformed, and yet you always continued the same you were. But it is not enough to sow in a field, but one must rid the ground of roots and thistles, and first break up the ground, which hath lain fallow. But while you do nothing else, but endeavour to appear fair unto the eye, the thorns, the brambles, the nettles, and such other like evil weeds remain still within. Ye shall not therefore have any good seed, so far shall ye be from bearing of good fruit. And for the same cause our Lord saith here, Thou shalt not kill: in steed of saying: Take ye heed ye defend and preserve the life of your neighbours. And verily we see, by common experience, how men would acquit themselves before GOD, with some fair show and appearance, when notwithstanding they retain still their vices and corruptions, according to that which we have alleged of the Prophet. For if one exhort us to do well unto our neighbours, true it is, we know not how we might altogether contradict and gainsay him. We would therefore acquit ourselves in some sort, but yet our filthy corruptions remain still within us, and we do but plaster and white lime them over, as they which would be at no great cost do, when their houses are ruinous and full of clefts. For what do they? They stop up the holes and crevices with mortar, and plaster them over, and all this while the runious and decayed places of their houses remain still vurepaired. So is it with us, we plaster and parget over, and so we would lightly discharge ourselves in our duty. And yet nature teacheth us the contrary: for if one will sow a field, will he cast his corn among briars and thorns? Not: but when he seeth his ground, after it hath been laid fallow, to be covered with thistles and thorns, he breaketh it up with the plough, he grubbeth up the brambles, he manureth and tilleth it.  
Let us then learn, that not without great cause GOD condemneth first of all the vices which are in us. For he seeth well, that they have taken deep root, and that he shall never be able to hold us in such a stay, as to 'cause us to walk according to the rule of his justice, except he first pluck up this cursed root of evil which he knoweth to be within us. Lo, why he saith: Thou shalt not kill, as if he said: Will you live in mutual love and charity one with an other? It behoveth that every one enter into himself, you must all diligently examine your own hearts, whether you bear any hatred, any enmity, any evil will against your neighbours, which may occasion you to attempt any one thing against them.  
Let us then bear in mind all these things: and let us know, that when we shallbe purged from all anger and choler, from all hatred, from all injuries and wrongs, we must then come to this point, to understand, that it sufficeth not that we abstain from all harm and injury, from all violence and oppression, that we have attempted nothing against the persons of our neighbours, that we nourish no hatred nor malice in our hearts, against them, whom we have borne evil will unto: but we must live in all love and charity, we must be as brethren joined and united together, to worship GOD as our common father. Ye see what the point is whereunto we must come in this commandment.  
So then let us note, that when we will profit in the law of GOD, we must have respect unto the vices and imperfections, which are within us, displeasing ourselves in them, and endeavouring by all our might and power to root them out of us. Have we done this? This is not yet all: for GOD will not have us to be idle in this world, he hath created us not only to abstain from all evil: (for the stones, and blocks, and other insensible creatures do so much as that is:) but he hath made us to do well, and therefore men must apply and endeavour themselves hereunto.  
Know we therefore, that when our Lord will, that the life of our neighbours be dear and precious unto us, he teacheth us withal, that he which shall not aid and help his neighbours in their necessity, slayeth them, as much as in him lieth. And so let us remember, that we shall not only then be guilty of murder, when we bear some privy rancour and evil will against our neighbours: but that then also, when we shall not have relieved, and succoured them in their needs and extremities, when we shall not have employed all our pains for them when they stand in need of our help: we shallbe culpable of manslaughter before the face of GOD. Seeing it is so, we must not in this place seek how to flatter ourselves: for we see what the rigour of the law is, albeit in no point excessive. For can we so refuse and take our leave of GOD, as not to be knit and united together with men, whom he hath created to his own image and likeness? Shall we not bear this reverence to him, who is our father, that we live in a fraternity and brotherhood one with an other, seeing he hath linked us together in such a bond? Shall we say that God presseth us overmuch, that he layeth upon us to heavy a burden, when he leadeth and directeth us to such equity and uprightness? Howsoever the case standeth, let us take heed we flatter not ourselves, when we have intelligence of the mind of our Lord, who will have us employ ourselves, & bestow all our aids to aid and help one another, seeing the life of our neighbours aught to be so precious unto us, as it is dear unto him. Now have we the exposition and meaning of this commandment, Thou shalt do no murder. What resteth then, but that we pray unto God, so to guide and conduct us, that we may as we aught, frame and conform ourselves unto his will? For it is to no purpose to allege that his words are obscure and hard, or to allege that there are so many commandments, that we cannot bear them in mind. For God hath spoken and declared his mind in one word, and used such brevity, even for this cause only, to bereave us of all excuse. Again, that we might not allege that we know not at which end, or where to begin, the better to understand the meaning of this commandment, he teacheth us this point also: namely, that we must not, as our wont is, give ourselves leave to do evil under this colour of persuading with our conscience, that it is no mortal and deadly sin which we attempt: but we must always think the contrary, to say thus: If I do the lest harm a man may possibly name unto my neighbour, I am a murderer before God. This we aught to think: for when we are willing to do evil, lo the devil is at hand to blind us herein, to be willing at the first to kill, and to cut a man's throat. This (as I have said) seemeth unto us a fearful and cruel thing: for nature withholdeth us from such rage and fury, as to say: I will kill and murder. But when one shall have grieved and angered us: well, we fume and fret with him, and this seemeth nothing. But are we despitefully handled? We will endeavour, as far as we are able, to quite him with the like: and if we use no extreme and violent stercenesse, we think we may well be pardoned. Are we more abused? We draw our dagger, and we strike our neighbour: but it shall be but one blow, and no deadly wound given, and then we think there is no murder committed. Behold how men dispense with themselves. And why is this? Because they think of no other thing, but how to diminish their faults. But it behoveth us, as God hath taught and instructed us, to follow a contrary order to this: that is, that when we think of doing wrong, of striking and beating our neighbours, of conceiving any hate or despite against them, we set murder always before our eyes, and think: Poor and wretched creature, whither runnest thou, whither dost thou cast thyself headlong, when thou seekest to be culpable and guilty of murder before God? So then let us not make this vain allegation, that we know not how or where to begin, for God teacheth and showeth us, & we cannot be ignorant of any thing, but wilfully and wittingly: and it cannot but appear manifest in the end, that we would not cast aside our eyes to see and know that which might have been visible and apparent unto us. Lo what we have to bear in mind in this place. And withal let us remember, that God hath first forbidden murders, not mentioning any thing of charity, and not showing us before that we are bound to secure one another as need and necessity requireth. And why? For we are full fraughted with wicked lusts and affections, which of necessity must first be rooted out, as a ground which is full of thorns and briars, must first before it can be sowed be ploughed up, and rid of all his weeds, as we have above said. So is it behoveful and expedient, that we be purged of the vices which by nature are in us, or otherwise we shall never be disposed to walk in true and perfect love one with another. So then now it remaineth, that every one consider of his own ability and power, and so bethink himself of discharging his duty towards his neighbours. If I shall have wherewith to aid them, I must conclude and resolve myself on this, that whatsoever God hath bestowed on me, it is not for myself, that is to say: that I should only love and tender mine own person, but I must have an eye unto others: and when I have the means whereby to secure and help them which stand in need of mine aid, I must diligently employ myself herein. For there is a community and fellowship between men. God would not created so many several worlds as persons, but he hath linked us all together. Seeing therefore it is so, that God hath placed us one so near another, we must observe and keep this communion wherein God hath joined us, and not forget that it is against nature for us to hate our own flesh. But now between the faithful there is another greater regard and consideration to be had, than this we have spoken of. For they aught to know, that they are not only formed to the image of God, but they must also consider, 
Ephes. 5. 3●.  that they are all members of our Lord jesus Christ, and that there is a more straight and surer band wherewith they are coupled, than this of nature which is common and appertaineth alike to all mankind. And by so much the more aught we to detest those which so forget all the union and conjunction which God hath set among his people, and all those which desire nothing else but to bring to utter ruin and destruction that which God hath united and coupled, and to tear asunder the body of the Church. As we see the ministers of Satan do, which are wholly set on evil and mischief, that it seemeth they would despite God, how they separate themselves from them by whom they think they can receive no profit, and who serve not for their lust and fancy. When so brutish and enormous an affection shall be in us, is it not a sign that the devil possesseth us, and that the spirit of God dwelleth not within us: yea, that we have not one drop thereof? Now therefore let us learn so to rule ourselves to this commandment, that being purged from all rancour all malice, and evil will, we have diligent consideration of employing ourselves to serve and minister to our neighbours, and to acquit ourselves of our duty towards them, according to the mean and ability which God hath given us. And if evil thoughts and affections, although they be very secret and hidden, are accounted for murders before GOD: what shall be said of the violent dealings, of the oppressions, and excessive demeanours of them which overflow their banks so far, as that they are ready to beat and to kill their neighbours, as much as lieth in them? Must we not accounted them worse than all the paynim in the world? But how ever it be, let us on our part consider, that we shall have evil profited in the school of GOD, if we keep our hands only from doing of evil, and our hearts in the mean time be not corrected and reformed. And further, they which will show what is the true perfection of Christians, must not only abstain from nourishing any secret malice and evil will in their hearts, 
1. Pet. 2. 17.  but they must declare themselves to be brethren truly, and in deed, by employing themselves for the behalf and commodity of their neighbours, as much as shall be possible for them. Now if it be not lawful to nourish any secret evil will, much less is it permitted to behave ourselves so inordinately, as to strike, and to kill, and to exercise any violence. And who so order themselves so, are as wild and savage beasts. And if this affection and desire of evil doing hath been condemned by man's laws, what shall this be, when the law of GOD condemneth us? Let us therefore learn to have an eye unto him and not consider of our faults but according to his nature. And because he is a spirit, and will be served of us in all integrity and uprightness, 
joh. 4. 24.  let us remember, that when we shall have withheld our hands and feet from doing of evil, we must also have our hearts pliable unto him: yea, and that in such subjection and obedience, that we desire nothing, but by our deeds to show and prove, that we are truly and in deed his children, living in true fraternity and brotherly love, with all them which are called with us into the same conjunction and fellowship.  
Now let us cast ourselves down before the face of our good God, with acknowledging of our faults, praying that it will please him to make us feel them better than we have done: and that knowing how he hath bound us to our neighbours, and will have us make proof of the fear we bear him in withdrawing ourselves from all evil, from all injury and violence: let us pray him to grant us the grace to walk in such brotherly love and charity one with an other, that we all shoot at this especial and principal mark: namely, to honour him as our father, and to leave ourselves to be governed by him and his holy spirit, according unto his word: and pray we that we be more and more confirmed in this, knowing that he hath reached forth his hand, even to conduct and hold us under his protection. That it will please him to grant this grace not only unto us, but to all people and nations of the earth, etc.   

The. 9 Sermon.  Deut. Chap. 5. 18. Thou shalt not commit adultery. 
SAint Paul speaking of the life of Christians, 
Tit. 2. 12.  having exhorted them to the fear of God, addeth that they must walk righteously and soberly. Now, there is no doubt, but that this appertaineth to the second table of the law. Will we then observe that which God commandeth us in the second table? It sufficeth not that we do not any wrong or injury unto any, either in his person, or in his goods: but besides this doctrine, it is further required, that we live in all temperance and honesty. And to this purpose mention is made hereof, in this former place which I have alleged to Titus, where it is said, That we have been redeemed by the grace of our Lord jesus Christ, to the end we should live in this world in the fear of God, and soberly and righteously. In another place to Timothy he saith, 
1. Tim. 2. 2.  That if there be a good policy and rule of government observed, we shall walk justly and honestly in all godliness. Now, touching the fear of God, this is that spiritual service whereof we have spoken heretofore, that God be purely and sincerely worshipped of us, that we put our whole trust and confidence in him, that we call upon him, that we bear him the reverence which he deserveth. But come we to our neighbours. Will we learn how we aught to be conversant with men? Lo two articles or points to be observed, which he placeth to this purpose. The first is integrity and uprightness, that is, just dealing, that we use no violence, no extortion, no deceit in the goods of our neighbours. The second followeth: that we be not dissolute in life and conversation, that we show no villainous and unchaste behaviour, that our living be not inordinate. And this is that which he understandeth by honesty or sobriety. We have seen, when God did forbidden murder, how in expounding this word we said, that God meant thereby to deter us from doing any outrage or injury: and not only this, but he would warn us thereof, that we should seek to live in peace with our neighbours, and not suffer any to be troubled and molested by us. It shall be further handled hereafter touching the goods also of our neighbours, that we aught not to bear false witness against them: and this appertaineth in like sort to the justice and uprightness which must be in us. So then, if we will reserve unto every one his right, we shall use no violence or injury in the persons or goods of our neighbours, we shall not attempt to spoil any one of his substance. But here God enterlaceth another precept, That we commit no fornication, which is comprehended under the word of sobriety or temperance. For, albeit we rob not any one of his substance, although we be no murderers nor barreters: yet being unchaste, dissolute, brutish, and beastly in our life, we may not think that God is pleased with us. For no thing is so inseparable as uprightness, and sobriety, seeing God hath joined them together in his law, and that we see how he hath confirmed the same by his Apostle, expounding by him this which is here briefly touched. And therefore, if we will have the natural sense and meaning of this place, let us know, that God here commandeth us to lead such an honest and chaste life, that there appear no filthiness, no looseness of behaviour, no uncleanness in us. Lo what is the sum and contents of this precept. It is true, that expressly he forbiddeth us, in this place, to be adulterers, that is to say, to violate and break the faith plighted in marriage, that none entice and allure the wife of another: but let us diligently note that which already we have touched, that God under one form or kind comprehendeth the whole, and setteth before us that which by nature aught to be abhorred and detested, to the end we might the more abhor all fornication and uncleanness. We declared yesterday, that when men are tempted to do evil, they seek to beguile and deceive themselves, thinking the fault shall be but light. And so from the lesser they proceed to the greater: God contrariwise, to hold us in a straighter bridle, setteth down unto us the sins which are more enormous, to the end that being prevented with a greater fear, we might not so easily be induced to commit any fault. As if he said, Take heed how you fall, for this might be to break your neck. Persuade not with yourselves that you shall slide but a little aside, for you shall have a deadly fall: and therefore take ye diligent heed. Lo in effect why God proceedeth after this manner in his law, and why now he speaketh not in general of all fornication, but of adultery, which is to break wedlock. Now we know, that if any thing must be kept holy and inviolable in the whole life of man, it is the faith which the husband plighteth unto the wife, and the wife promiseth unto the husband. True it is, that all contracts and promises we make, must faithfully be observed: but if we make comparison, we shall find that marriage not without great cause is named the covenant of God. 
Pro. 2. 17.  Solomon showeth by this word, that GOD beareth rule over marriage, having it under his guard and protection. And for this cause, if the husband break his promise which he hath made unto his wife, he is not perjured only towards her, but towards GOD. As much is to be said of the woman, that she doth not only wrong unto her husband, but to the living GOD. For unto him is she bound, in as much as God also will have the care of maintaining marriage, whereas it is ordained by him, and he himself the author thereof. Therefore, when we hear this word of adultery, we aught to hold it as execrable and accursed: as if men would in express terms despite God, when they will as enraged and furious beasts, break the holy and sacred bond which he hath established in marriage.  
Now than we see how highly God esteemeth of honesty and chastity. And why? When he will that we be sober, continent, chaste, and modest, he saith unto us, Except you be honest and sober, you be as adulterers: that is to say, What so ever excuse you shall pretend before men to make your faults light and little, I have you in great hatred: for all your life is infected before me, you are corrupt & stinking in my sight. We see then, as I have already touched, that here is a straight commandment to hold us in all honesty and modesty. And by this we see, how the excuse of them which say, They do none any wrong, when they are inordinate in their living, and full of many outrageous enormities, how vain (I say) and frivolous this excuse of theirs is. For our Lord knoweth well why he used this manner of speaking. For it is not because he is tongue tied, and cannot speak otherwise, or that he knew not in what order to set and digest his matters: but because he would show, that albeit men will make the matter very small, when they are dissolute and disordered in living, he hath an other balance than so, wherein to weigh their offences, and will condemn all of them as adulterers which abuse themselves to all villainies and unchaste dealings. So much the more therefore aught we to weigh this word which is here mentioned, when it is said, Thou shalt not be an adulterer. But all this notwithstanding, we must consider of the degrees which are contained under this commandment.  
In the first place then let us know, that God will have the holy conjunction in wedlock kept pure & undefiled. For if our persons are counted precious, & our lives held dear in his sight, he will also that the loyalty and mutual faith which aught to be between the husband and the wife, be in price and estimation, that such an holy thing as marriage is, be not set forth to all reproach and villainy. And this aught to teach us, that GOD will not have a man cast an unchaste eye on the wife of his neighbour. And why? For our Lord hath already coupled her unto her husband. He will that her husband be her shadow: & that when we think on evil, and set our minds on any vile lust, we aught to stand in fear of that which is declared unto us: namely, that God will wreak himself on all them which violate and defile the holy conjunction which he hath set forth in his own name. And this in like sort pertaineth unto wives touching their husbands: namely, that the wife aught not to give herself over to wicked desires, when she beholdeth a married man. And why? God himself hath assigned unto her her mate. It behoveth then, that except we will bid battle to our Creator, every one live in his household, as he is matched, that this order be inviolably kept, seeing God is the author thereof. This is one point to be observed.  
Moreover, we must always return to this point, to consider of the nature of God, that he is not an earthly Lawgever, that he forbiddeth not only the exterior act, and permitteth us in the mean while to be given unto our wicked lusts and affections. For GOD will not be served with eye service, and forbiddeth not only the act itself when marriage shall be broken and violated, but he interdicteth all wicked desires and affections. And this is the cause why jesus Christ saith, 
Math. 5. 28  That he which looketh but awry on the wife of another, that even he is an adulterer before God: and albeit he be not culpable by the laws of men, and that he may be accounted chaste, as not having committed any whoredom: yet notwithstanding, before God he is already condemned, as if he had committed fornication. Therefore, when we hear this word of adultery, which is so condemned, let us learn to abstain from all fornication, not only touching the act thereof, but to keep and retain all our senses chaste, that chastity & continency be both in our eyes and in our heart. 
1. Cor. 7. 34.  For behold how S. Paul hath defined true chastity when he saith, That all which are unmarried, aught to study how they may obey God, by keeping their bodies & their minds pure & clean. He saith not, That they who have not defiled their bodies with fornications, remain chaste: but they which took pains to keep both their bodies and souls undefiled. And when we shall have considered, how God abhorreth and detesteth all adulteries, we must yet go further, applying and extending the same to all fornication & uncleanness. True it is, that he which breake● the faith and truth of marriage, committeth a double offence, and much more enormous (as I have already said:) but we must always remember this, that God will not have men only, not to attempt any thing against marriage, but he commandeth also that men lead not a brutish life, that they suffer not fornications to have their full float. He forbids them which are not married, to wander hither and thither in their concupiscences, and to abandon themselves to all lustful meetings, willing them to be pure and clean both in bodies and minds. For he saith, That not only their souls, but also their bodies are the temples of the holy ghost, as it hath been already recited. And these are the words of S. Paul, when he warneth the Corinthians, that this were a wicked and infamous thing for them to suffer, as they had already suffered fornications among them. 
1. Cor. 6. 15.  Know ye not (saith he) that your bodies are the temples of the holy ghost? Lo then, seeing God doth us this honour, to choose our vile bodies, which are not only brittle vessels, but carrions, even earth and rottenness, & yet notwithstanding God honoureth them so far, as to make them temples of his holy spirit, to devil therein, & shall we venture so to moil them in all filth & infection? Shall we make them as stables and sties for hogs? What a treachery is that? What an abominable wickedness? Neither is this all. For let us consider whither S. Paul leadeth us. 
1. Cor. 6. 15.  Our bodies (saith he) are the members of jesus Christ. This is then all one, as if a man should rend in pieces the body of jesus Christ, when he abandoneth his body unto fornication and uncleanness. For it is certain that we cannot intermingle the son of God with our filths & abominations, he being the fountain of all purity. So then, when a man yieldeth himself unto fornication, he doth as it were tear in sunder the body of our Lord jesus Christ, as much as lieth in him: not that we may do it, for the son of God is not subject unto us, to be so dishonoured, but we notwithstanding shallbe culpable of such a blasphemy as this, we shall be guilty of such an injury done unto him. Therefore let us learn that God will, that not only every one for his part observe the loyalty and faithfulness required in marriage, but in general, that we be sober, and chaste, to walk in all purity of life, & not to give the bridle to all filthiness and uncleanness. The reasons which I have already alleged aught well to move us hereunto: and this also which I have already touched of adulteries, being applied of us to this purpose, may lead us to all sober and chaste living. Let us therefore have all our senses tied under such temperance and sobriety, that when the devil shall solicit us to any uncleanness, we may always give him the repulse, that he find no access unto us, being excluded from all entrance. 
Cicero. off.  A certain Painime knew well to say, That it is not enough for a man to have his hands abstinent: that is, that he be not given to rapine and spoil, to wrong and injury any one: but he must also have his eyes continent, that is to say, he must not be given to unchaste and wanton looks. If this hath been taught by those poor, ignorant, and blind wretches, what shall become of us, if we remember it not, when we are warned (as I have already said) that God hath showed us this honour, not only to reform our souls unto him, but our bodies also, although they be mortal, and that we see they have nothing in them but rottenness and corruption? Seeing then it is so, that God accounteth our bodies as his, and that he will devil in them, let us learn to walk warily, that we commit no uncleanness, and be given to no kind of filthiness, to drive God from out of us, who would possess us for his dwelling place, and for his holy Temple. And withal we must remember that which Saint Paul saith, 
1. Cor. 6. 18.  That other sins which a man doth, are committed without the body, but fornication is committed in the body. For it is certain, that by thefts and oppressions we defile our bodies, and our hands (as the holy Scripture in this sense speaketh) that when we violently oppress any, we have our hands full of blood, as the Prophet Esaie speaketh. 
Esaie. 1. 15. and 59 3.  But Saint Paul considering well, that fornication is more shameful and ignominious, and that men aught specially to keep themselves from it, declareth that fornication leaveth a mark behind, which remaineth imprinted in the body, whereby it is open to all infamy and reproach. We are very desirous to conserve our honour and estimation unspotted, it would grieve us much that any one should stain us with some evil & infamous note: why then will we run headlong into such uncleanness, as to draw on us a mark & impression of infamy and reproach in the sight of God, before his Angels, and in the face of all men? So then let us diligently note this, and we shall the better be withheld from such corruption & filthiness. For albeit our frailty be such, that the devil tempteth & allureth us hereunto: yet shall this serve us for a bridle, to restrain us to this purity which I have mentioned, not only of body, but also of mind. And moreover, let us heedfully note that which Saint Paul annexeth to the threat he remembreth of wicked persons, when he saith: Let no man deceive you with vain words: for, 
Ephe. 5. 7.  for such things cometh the wrath of God upon the unfaithful and disobedient. For men flatter themselves at this day, as they have done heretofore: and it seemeth unto them, that fornication is not so great and deadly a sin. Yea, see some jesters and scoffers which scorn God, and call whoredom but a natural sin, & say that fornication is but a small matter. There are such filthy swine which will speak thus. Now for this cause Saint Paul saith: Let no man deceive you. These scoffs and flouts were even in his time very rife, in the mouth of the contemners of God, and many blinded themselves, as we know the world is much inclined to flatter itself. Let none deceive you, saith Saint Paul, by such lying words. And why? For fornication is a detestable thing in the sight of God, as he showeth by the punishment which he hath sent upon fornicators: as Saint Paul noteth in the tenth of the first Epistle to the Corinthians, 
1▪ Cor▪ 10. 8.  where he bringeth in an example of a mighty army which was slain for this sin. And by this, is it not manifestly known, that God can not tolerate and bear with fornications? For the life of man (as we yesterday declared) is dear and precious unto him, they are creatures made and reformed to his image and likeness. Now, when there are one, two, three thousand men dispatched, so that God destroyeth so great a number of his own images, that is, of creatures which he hath formed, must we not say that there was kindled some terrible fire of his vengeance? And what? Fornication was the cause hereof. Conclude we therefore, that we must no longer seek to deceive ourselves, as if our faults were light and easy to be pardoned, seeing our Lord which exceedeth not, or passeth measure in his judgements, hath revenged it with so sharp a punishment. But rather let us know and remember, that we shall be called to our account before the heavenly judge, when happily men have absolved and pardoned us, and that when we have thought there is in us no infection and filthiness, God shall put unto his hand and declare it. So then let us have an eye unto him, and the examples which he giveth us, that we may remain under his fear, and endeavour with greater diligence to abstain from all pollutions and spots of filthiness. You see in effect how we aught to understand this seventh commandment of the Law, that we defile not ourselves with any uncleanness or intemperance. Now, if we aught to keep our bodies and souls undefiled, must we not withal warily avoid all the occasions which might induce and lead us unto fornication? Yes verily. Let us therefore note, that they which abandon and give over themselves to any looseness, seek nothing else than to entrap themselves in the lines and snares of Satan: and although they are faultless in the eyes of the world, and none reprehend them: yet are they fornicators in the sight of God. If this were well considered, we should not see any longer such dissoluteness in apparel, in gestures, and in words, as the world herein at this day useth an enormous and outrageous liberty. What if men and women so attire themselves to seduce and deceive one another, and to lay their baits for fornication: are there not so many bawdries and fornications wrought? It is true, they will allege: O, as for me, I have not played the fornicator or adulterer. But yet notwithstanding, they will make themselves a prey for Satan, and will draw others, as much as in them is, into the same case. All these enormities therefore, and superfluities, which are committed in apparel, which are used as snares to entrap others, are reckoned for fornications, and are contained under them before God. The like is to be said of unchaste gestures and behaviours, of ribaldry, and filthy speeches. When a man and woman shall so frequent one the other, that they give place unto Satan, and so tame themselves to his subjection, as to be held snared in his gins, and that they yield themselves bond and thrall unto him: lo fornication committed before God. And albeit there hath been no act committed, no through promise made thereof, yet shall not God leave to punish these things: for he is manifestly tempted. And hereby we see how childish and frivolous the shifts and escaping of them are, which will excuse this or that not to be evil done, sobeit there be nothing meant or intended: as they which would that dances, and such other disorders be permitted. What? So, that no fornication be committed, is this evil and wicked? This is, as if in plain terms they would mock God, and hoodwink him, to buffette him, and 'cause him to prophesy who did him the harm. We know well that dances can be but the forerunners of fornications, that they are to open the gate wide unto Satan, and to call him to come and to enter in boldly, and without all fear. Lo, what dances do always bring with them. If one say, I meant no evil thereby: he maketh God a liar. Saint Paul saith, 
1. Cor. 15. 33. Menander.  That evil speakings corrupt good manners. And ●oe why he allegeth this from a Painime, that we might have so much the greater shame. If we accept not of the doctrine and instruction which is given us by Saint Paul, let us be taught in the school of poor unfaithful ones, and of idolaters. For they knew well to allege, That evil words corrupt good manners. Now, when the tongue shall be infected with wicked and unchaste speakings, that in gestures and words there shall be nothing but signs and marks of all wickedness and villainy, if men say (as above we mentioned,) They have no evil meaning: is not this to lie openly and manifestly unto the holy Ghost? So then, let us note, that when all fornication is forbidden, it is to the end that we should walk modestly, and behave ourselves soberly, both in our gestures and speakings, and that no dissoluteness, & unruly behaviour be found in us, which may tend any way unto fornication. I grant that all things are pure to them which have their conscience pure, 
Tit. 1. 1●.  but this notwithstanding we must take heed, that Satan by his wiliness prevent us not, and make some breach in us. You see in what sort this commandment aught to be considered, that we take heed, not only of the act of fornication, but of all that which is linked thereto, of all that which hangeth on, and is accessary thereunto: of all that which dwelleth near it, of all that which may induce and lead us unto it. Briefly, we must bear in mind that which lately I touched out of Paul, that as we aught not to do any wrong unto our neighbours, touching their persons and their goods: so must we also walk in all honesty, and sobriety, cutting off, and removing far from us all those behaviours and intemperancies. Now, as all filthy speakings, as dances, and other like unchaste disorders are condemned before God, as contained under fornication, so are other intemperate and riotous demeanours. Ye shall see these drunkards which glut themselves as brute beasts, when they are well whittled, not stick to give themselves over unto all uncleanness & filthiness: they are then so besotted, that they know not their own shame. Therefore, when men lead so brutish & beastly a life, drinking excessively, and overcharging themselves with meat, and after this prostitute their bodies, and abandon them to all filthiness and villainy, albeit they commit not fornication in act and deed, think we that they shall escape the hand of God, and not have a malediction and curse fall on them as upon fornicators? Ye see then how the sobrtetie whereof Saint Paul speaketh, is so to be understood, that if we will be chaste and continent before God, we must not only abstain from fornication, and from all wicked lusts and concupiscences: but we must use our meat and drink soberly for our nourishment, and not to excess and intemperance, so that hereby all modesty and sobriety be laid aside and neglected. Lo what we have further to bear in mind. Now, if one object & say: And how shall we be able, seeing the frailty of our flesh is such, to abstain from all pollution & uncleanness? For we see the incontivencie which is in men, & in this thing as much as in any: so vicious and corrupt their nature is. In deed it is true, that men shall not be able to be continent, for our Lord will that even in this behalf we feel the malediction & curse of the sin of Adam: namely, in this unruliness of our flesh, except he by an especial gift uphold and preserve us, as it is said, all have not this gift, so that every one must consider of that which God hath given him. But how ever we feel ourselves disposed herein, God hath appointed a remedy for them which can not abstain. God therefore, albeit his pleasure is to leave this mark and sign of infirmity abiding in us, yet in the mean time hath he assigned us a convenient remedy. Shall some man perceive this frailty in his flesh? Shall some woman feel the like? It can not be denied but that this is a sin: and although it be an inclination as proceeding from nature, I mean from this corrupt nature which we have of Adam: yet is it in itself to be condemned. For, all such unruliness of the flesh, is far from so excellent dignity, as GOD gave unto mankind, that we should now bear such marks, in stead of being as we should have been, as Angels of heaven. So then, all unruliness of the flesh is a we: but yet so the Lord beareth with us, that he hath ordained such a mean, as whereby this vice shall not be imputed unto us for a vice, whereby this unruliness of the flesh, being in itself vicious and damnable, shall not be imputed before GOD, when it shall have this cloak and coverture. And when a man, seeing that he can not abstain, after he hath prayed to God, & recommended himself unto him, taketh a wife, to the end he lead not a dissolute life, to exercise his lusts here and there as chance serveth, as dogs, and bulls, and other like brute beasts do: when he shall (I say) have his recourse unto marriage, as GOD hath ordained: lo, this vice is hidden and covered, and cometh not to accounted. And in this we see the inestimable bounty and goodness of GOD, that when he leaveth in us this vice, such a one as aught to shame us: yet notwithstanding, he ordaineth a good mean, whereby it is buried and appeareth not. And albeit men be incontinent: yet are they not accused before God, nor brought before his throne of judgement, if so be they keep themselves within the bounds of marriage: for all unchastity is not lawful, as if a man would grant himself an outrageous liberty herein, and a wife likewise toward her husband: for we must take heed we make not of our house a stews. But when a man shall live with his wife in the fear of GOD, albeit the company of the bed be shameful: yet before God and his Angels it wanteth now all reproach and infamy. And why? The coverture of marriage sanctifieth that which is polluted and unhallowed, it serveth to purge and make clean that which in itself is filthy and unclean. Therefore, when we see that our Lord is so bountiful and gentle unto us, that he hath ordained such a remedy, are we not by so much the more wicked and unthankful, if we use it not, and if all excuses which men allege, be not hereby removed and taken away? As who should say, That GOD had not provided for their necessity, and that he had not showed himself so loving a Physician, to heal that evil disease which was in us, as though he had not at all interposed himself for our health, as we see now he hath. Therefore, let us lay aside all those excuses of frailty and weakness, seeing that our Lord would aid us in this behalf, and hath ordained this holy estate of marriage, that all they which have not the gift of continency, give not themselves over notwithstanding to any filthiness and uncleanness. Ye than see what we have to bear in mind, and withal let us further note that which the Apostle saith, That the bed of marriage, as long as men and women keep themselves together in the fear of God, 
Heb. 13. 4.  and in all modesty and sobriety, that even this bed is honourable. So that, albeit by great reason it be in itself shameful: yet God turneth it all into honour. It is not lightly to be considered, that the Apostle calleth that honourable before God, which except he did pardon it, were shameful even before men. But he pronounceth malediction and vengeance upon all adulterers and fornicators. When we hear such a sentence pronounced of marriage, let us learn to shroud ourselves under so honourable a shadow, if we have need thereof, that our lustful desire be not condemned before GOD, and before his Angels. And they which shallbe able to abstain from marriage, let them so consider of their abstaining for a time, that if need shall require, they reject not, but have recourse unto this remedy, which GOD hath appointed: and let them so love out of marriage from day to day, that they be always priest and ready to order themselves to the rule of GOD, when he shall call them unto this estate. But now, here we may see, how Satan hath everthrowen the whole order which GOD hath assigned: yea, (even under the colour of holiness and religion) we see what abominations are hereof proceeded: as among the Papists it seemeth that it is the most Angelical virtue that may be, to live single & not to be married. Lo, an estate of all perfection, will the Monks say, when they are not married. The Priests will say, that having solemnized their vows, they are dedicated to God. Again they will say, We are of his Clergy, we are as the flower of his Church, we must be separated from the common filths and pollutions of the world. So then among the Papists one shallbe thought to come near the state of the Angels in heaven, when he is not married. Now in the mean time we see how God is mocked with so wicked and devilish a presumption: for consider we what beastly abominations have followed of this, that marriage hath been so contemned and despised. See these Priests, these Monks, these nuns, which despitefully reject this benefit which God presenteth unto them: namely, that if there be any infirmity in them, they may matrie: but they despise and disdain it as a thing filthy & defiled. And this is even to war against nature. And therefore was it not necessary that God should revenge himself of so presumptuous a pride, when men so despitefully trample under foot a remedy which he giveth them? Shall we not think that diseased person out of his wits, which in stead of receiving the potion which is given him for his health, tumbleth it to the ground in despite of his Physician? so enraged are all these angels of hell of the papacy, all this pestilent vermin of Priests, of Monks, and of nuns, which have rejected holy marriage: in which deed of theirs, they bid battle openly to God. And not contenting themselves with this, they overflow their banks in such sort, that they dare utter with full mouth those blasphemies, which aught to make the hairs of all men, which hear them, to stand on end. Were there no more but this, yet hereby might we see, that the devil hath gotten there all the rule into his hand, and that this is the use of Antichrist, and of this Apostolical seat of Rome, to spew out such blasphemies: as when it hath been there pronounced, That they which are in the flesh, can not please God: that we must be separated from all uncleanness, and therefore that Priests must be forbidden to marry. Lo, 
Syricius.  the very words of a Pope, which notwithstanding have been registered to posterity, as if it had been an oracle coming from heaven. Now, if the devil should have all the swinge he might wish: yea, should be unchained and let lose in the world, could he speak after a more detestable manner, to despite God, for instituting of marriage, than to say: That they which are in the flesh can not please God? This is, as if he did condemn all mankind: for in this he condemneth, not only them which live at this day, but all the holy fathers which have lived under the law, all the holy patriarchs, all the Apostles, and the holy Martyrs: so behold a devil of Rome, which will banish out of the kingdom of heaven, both the Apostles, the Martyrs, & all the holy Fathers. Thus he which willbe in the Paradise of the Pope, must be a companion of the devil of hell: for albeit this be an enormous and outrageous thing, that this miscreant Syrice hath pronounced such a blasphemy, as thereby to exclude the greater part of the holiest personages, which ever have lived from the kingdom of heaven: yet would GOD never have suffered, that such an horrible blasphemy should have been pronounced, but that thereby he would make manifest this abominable seat of Rome, when he would permit these devils so far, as under a colour of holiness, to reject marriage, and suffer them for a just vengeance, to lose the bridle to all wicked and infectious lusts, and to infect the world with their detestable Sodomitries: in so much that they exceed in that wickedness, which the paynim (men without God) have had in horror and execration. Now, by this we are warned (as I have already said) not to set light by the gifts and benefits of God, but to use them with all sobriety, so that they which cannot contain themselves, bend their necks, and receive with all gentleness, the yoke of marriage, subjecting themselves thereunto: knowing, that when the husbands shall bear with the wives, and the wives shall seek to live in peace and good quietness with their husbands, this shallbe a sacrifice acceptable unto God. If they have a great charge of children, let them take heed to nourish and bring them up, be they poor or rich, knowing that God accepteth & receiveth in good part, this service. Let women also, when they shall have much trouble & grief in caring for their household, know, that these are so many sacrifices acceptable unto God. And albeit marriage be contemned by these devils, which (for to despite God) imagine it an Angelical perfection, to abstain from it: let them notwithstanding, which are in this holy estate, know, that God accepteth of them, that he receiveth them, that he guardeth and protecteth their house and family. For, seeing he saith, That he is the author of marriage, he will bless it, when we shall proceed therein, according to his will and pleasure. Let them which are not married, take diligent heed notwithstanding, to walk in the fear of God, and to esteem and honour marriage as it behoveth. Let both the one and the other endeavour to keep themselves in all purity, both of body and of mind, as S. Paul hereof speaketh, 
1. Cor. 7. 34.  in the seventh of the first to the Corinthians, where he condemneth not the widows and the rest which abstain from marriage, but he exhorteth them to do their duties. For, the virgins, and widows, and such as are not married, aught so much the more to cleave unto God, and to walk in his fear, as being less hindered to dedicated themselves wholly unto him. And why? For they are not distracted with so many cares of the world. They which are married have more encumbrances: howbeit, they must also take heed, that they permit not themselves to much liberty, but that they walk in fear, and in all carefulness of their duty. Lo then, how in all estates we must have sobriety and honesty in our persons, in such sort, that we may present & offer up as lively sacrifices unto God, both our bodies and our souls, seeing he hath redeemed them so dearly with the blood of our Lord jesus Christ, and that he would have them dedicated unto himself, to devil in them, as in his temples.  
Now let us cast ourselves down before the face of our good God, with acknowledging of our faults: praying him, that he will make us feel them better than we have done: yea, in such sort, that unfeignedly displeasing ourselves in them, we learn to have recourse unto him, acknowledging the faults and offences whereof we are culpable, that we desire nothing else but to give ourselves over unto his service, and to please him in all, and through all, until we have accomplished this course of ours, & ended this earthly pilgrimage, to come to that salvation, which he hath prepared for us, and reserveth unto us in the kingdom of heaven. That it will please him to grant this grace not only unto us, but to all people and nations of the earth, etc.   

The. 10. Sermon.  Deut. Chap. 5. 19 Thou shalt not steal. 
IF we well understood but in one word the will of God, which he plainly enough declareth unto us, we should not need to study much for the right knowledge of ordering ourselves, and of leading an holy and righteous life. But no such ignorant person, as he who will not understand: none so deaf, as he which will not hear (as we say in common proverb.) And this is the cause why we are so blind, albeit our Lord jesus Christ hath shined before us with his brightness, and hath made us privy of his will and meaning, as well in this precept of the law, as in all the rest we have above handled: for if every one would enter into his own conscience, to make a just and true examination of his faults, should he not find that it is easy to judge, that when we do our neighbour any wrong, when we deceive him in his goods, what coverture soever and cloak we have for it, that we be culpable of theft before God? But what? If so be we may hide our shame before the world, it sufficeth us: and the judgement of God in the mean time is trodden under foot, and we care not for it: but yet all these fig leaves, with the which we cover ourselves, shall serve us to no purpose, we must in the end come to our account before the heavenly judge, and then shall we find, that it is not spoken in vain which he hath pronounced by Zacharie, 
Zacha. 5. 3.  That his malediction and curse shall come upon him which sweareth, and upon him which stealeth, that is, that in what matter soever of the law, and in what point soever we shall have offended, he shall not fail to take vengeance thereon. Men therefore may well justify themselves, or flatter themselves: yet God in the end shall display and show forth his indignation, both against swearers, and against thieves. But the better to understand the will of the Lord, let us know, that he hath used this word of theft, or stealing, to make us have in greater hatred all deceit and all rapine, in all kind of wrong which we are able to devise against our neighbours: as we have already above declared of murder and adultery. If one call a man thief, he willbe grievously offended, for this is a word of infamy and reproach, and therefore he will not suffer himself to be so dishonoured in the face of the whole world. God then, to the end he might induce us to hate all deceitfulness, all harm doing, all extortion, that we might use in the goods of our neighbours, useth this word in stead of all other. He might well have spoken after some other manner: he might have said: Take heed how you do pull unto yourselves the goods of an other: take heed you make not your gain by the loss and damage of your neighbour: take heed of using any such violence: but in a word he saith: Steal not. And why? Even to this end, that deceits, rapines, and pillages, and all harm doing, be had of us in greater detestation: that we be ashamed to do wrong unto any, that we stand (I say) in great fear hereof, when we see that we are guilty of theft before God. Moreover, let us note, that there are many kinds of thieveries: for some use privy and secret sleights, when they draw to themselves by subtle means and practices, the substance of another: others use open force or violence, and this is properly called rapine, pillage, extortion: others use yet more sly feats, and closer conveyance: yea, a man shall think they move not a finger to touch any thing of their neighbours, a man shall not be able to accuse them before the world: and yet because they walk not in all simplicity & uprightness, they are thieves before God. You see then, how we must consider of the kinds of the every, when we will understand what is forbidden in this place. But in the mean time we have to note, that God judgeth not of thefts after the manner of men: for they which live in great credit and reputation before men, shall not cease to be condemned before God: yea, albeit none accuse them, but that the poor whom they have eaten and devoured shall cry for vengeance: and although none of them speak one word, yet the afflictions which they endure, cry aloud in the ears of God, and sue process against their oppressors, without sounding one word. So then, we must not bring our own fancies to judge of thefts, thinking to escape the hand of God when we shall not be condemned of men, nor punished by earthly judgement: for God proceedeth in this much further & higher, Let us therefore briefly bear in mind, that touching God, all kind of harm doing, when we desire to pluck unto us that which is not ours, is named theft throughout the holy scripture. And in deed, when God menaceth a woe by the prophet Esaie, 
Esaie. 33. 1.  that he which hath peeled and spoiled others, shall be rewarded with the like, he speaketh not of petty thieves, which we lead to the gallows: but he speaketh of great Princes and Monarches, which bore then the sway through out the whole world. And again in the first Chapter, when he addresseth his talk against the holy people, which was the Church of God, 
Esaie. 1. 23.  Thy princes and governors are companions and Princes of thieves, saith he. Now certain it is, that none charged these of theft: nay these sat as judges & condemners of other petty thieves, and yet failed they not to be condemned before God. And thus the thieves which are honourable here below on earth, are notwithstanding accursed by the law of God, and he hath pronounced on them his determinate sentence, in this text. We must therefore humble ourselves under the judgement of God, and know that we shall gain little, albeit our theveries be excusable before men, although we cover them and colour them. For in the mean time, the law of God shall have his full course, and the execution thereof shall be ready at hand for our condemnation. God hath forbidden nothing which he will not call into account. You see then, what we have to bear in mind, concerning this place. Now it resteth, that that which we have briefly touched, we handle more amply, and as we may say by piecemeals, specifying it by examples, to the end it may be better understood, as I have already said: if we were diligent and attentive to harken unto that which God declareth unto us, we need not make here any long exposition. But what? We seek nothing else but to cloak and hide ourselves with some dissimulation: and albeit the thing be clear enough to be known, always to make some doubt. And this is the cause why we must be so precisely charged, and more nearly pressed in all things. We have already said, that there is more than one kind of theft. For some rob openly, as when one spoileth so manifestly, that one may put out his finger, and say, This man hath stolen an horse, he hath rob one of so much money, he hath stolen a bed, a dish, or such like things. Well: these thieveries are sufficiently judged of the world. But when a merchant hath counterfeit wares to cell, and knoweth not how to rid his hands of them, lo a simple man, whom he will entrap and deceive with them. Now happily this, men count not theft, and yet such a man is a thief for using so evil a conscience, albeit no man condemn him. It is true, that he whose profit it shall concern, will be a good and upright judge in this matter: and if he know the deceit and covin which is used, he will say, Such a one doth me wrong. We need not go to any great Doctor or Clerk, to show us that one hath done us wrong, every one knoweth it himself well enough, and yet we think not on this kind of theft, and we know it not sufficiently. But God shall not fail to judge and condemn him for a thief, which hath so abused a simple man, and shall have delivered him counterfeit merchandise, seeing he hath deceived him which wanted all skill and judgement. He in like manner which shall oversell his ware to him which is altogether ignorant, is in like fault, and both these are thieves and robbers. Again, a lewd and wicked man maketh a counterfeit piece of work, and the fault thereof is not espied, or how ever it be, he taketh for it as much as he may possibly catch, without any reckoning of selling it, as it is worth: notwithstanding, being charged therewith, he will say, Tush, I had to deal with a rich cobbe, the matter is not great, he hath a good purse to bear it. Well, the man which useth this, albeit he have his shifting windlaces before men: yet the judgement of God hath always his course. If one demanded every man his opinion herein, and all answered, We hold not this for theft: God notwithstanding shall not retract his judgement after our fantasies. You see then the thieveries which shallbe accountable before God, which we notwithstanding let slppe: and no thank to them which have granted themselves such a liberty, if the evil be not pardoned. But what? Behold, the law of God is inviolable, as we have said: and it shallbe hereafter declared, that it always bringeth his execution with it. It resteth then, that seeing we must not walk deceitfully, nor use any subtle practices, we return unto this equity, which nature prescribeth us: namely, that we do not unto an other that which we would not have men to do unto us. When we shall have such a rule, it shall not need that we have any great volumes, to learn what it is to steal. For in one word, every one shallbe able to know how to walk with his neighbours: namely, that he undermine not his neighbours maliciously, that he seek not to enrich himself at the cost and charges of an other, that he pull not unto him the substance and goods which are not his own. There shall not need then but this word, and behold all the fair covertures, & best appearances we have, shall vanish away, and come to nothing. For when we shall have deceived men, we think we have also forthwith blinded God's eyes. Let us take an example in this place, whereby this point shallbe fully & perfectly understood. He which by law shall have gained the goods and possessions of another, thinketh that he is the justest possessor in the whole world. And why? Forsooth justice hath passed on his side. Now, not to say that justice was perverted (as it is to true that many by their corruptions & wicked practices, make of justice a mere spoil & robbery, overthrowing all right and equity) that Courts of justice shallbe oft-times as Fairs to cell the right of an other, & to pervert all equity. But be it that no such thing hath been in this case, but some man by his craft & subtlety hath found the mean so to draw unto him the goods of an other, that he will boldly say, All justice & right hath judged me this, so that there is no better or more just title in all the world, than is this. Lo a double thief before God. It had been better by many degrees that he had spoiled and rob the house of his neighbour, than by law so unjustly to have gained the goods of an other. And why? There is theft committed: and again, this theft is done under the colour of justice, which is a sacred and holy thing. Verily God can not be able to suffer such a treachery. Sure burglary is worthy to be more grievously punished than other theft: but when we approach unto the feat which God hath dedicated unto his majesty, there to overthrow & confounded all equity, behold, is not this an heinouser offence than any robbery? So then, let us diligently note, that what cloak soever we may take to cover ourselves before men, the law of God always shall have his fore: that is, if we use deceit or malieious witness, if we use extortion & violence, we shallbe condemned for thieves & robbers. If a man under this shadow, that he is in authority, shall use any violence against his poor neighbour, and that by this means he oppresseth him, this man is a thief, & half a murderer: so that he is no simple thief, but qualified beside with manslaughter: & yet notwithstanding, this is passed over and pardoned. It is true, that one sometime murmureth hereat, but it is but between th' lips. And all this while this outrageous oppressor joyeth in his doings, pleasing himself well in them: and which worse is, the greater thief he is, the more he shall be honoured. For as a man by scraping all unto himself becometh very wealthy and rich, so shall he be preferred and advanced higher. Behold then, how by thefts one shall come to great honour, touching the world. So then let us not take these bands to cover our eyes withal, but let us rather know that which is contained in the holy Scripture, that is: that we shall always be thieves, when we shall not do unto an other, which we would that one do unto us: and when we tender not unto every one his right. For we must define a vice by the opposite & contrary virtue. If we will well understand what it is to steal, we must consider what it is to do right to our neighbours. But when we spoil them of their goods, when we rake them to ourselves in what manner soever, when we use any close deceit, or open violence, we are sufficiently convicted of thievery. By this we see, that theft is not committed only by hands, when one stealeth away another's money, or some part thereof: but theft is committed, when a man hath not that which is his, and that we seek not to conserve and keep unto him that which God hath put into his hands, and will that a man keep that which he hath. For example: If a servant riotously consume the good of his master, he is a thief. If a labouring man, or if one of occupation seek nothing but to have his days hire, and in the mean time loy●ereth, and could wish his work done, and his pottage supped (as we say,) it is certain he is a thief, and we shall well judge him so. But we must proceed further to other the like kinds of theft, and make this comparison. When we tender not unto a man that which of right appertaineth unto him, let us know that this iniquity shall be accounted as theft before God, and we shall be condemned therefore. But now it remaineth, that we consider how we shall walk in such sort that God accuse us not as thieves. This shall be, if first of all we love our neighbours, as Saint Paul declareth in the 13. 
Rom. 13. 8. 9 10.  to the Romans. And this is to be marveled at, that we accounted the matter so small, to spoil another of his goods, seeing that if one should demand us this puestion, whether this is to love our neighbours, and whether it be an hard thing to love them, we would say no. For nature would knit men together in this unity, and God hath formed them all unto his image and likeness, and therefore this aught not to seem a thing over hard and grievous to love together. Now so it is, that if we have charity, we shall never steal, as Saint Paul saith: yea, if ye would consider of that right and duty which we own unto men, and how we are bound unto them, we needed not all these admonitions & warnings, Thou shalt not steal, Thou shalt not commit adultery, Thou shalt not murder, as S. Paul hath declared in that place. But what? There are very few which think hereon. But contrariwise, as I have said, we are full of vain excuses: when we have peeled one of his goods, when we have used any fraud, any malicious dealing, any extortion, we have one excuse or other ready at hand to serve us. But yet it appeareth by our deeds, that we have no charity, that we are as brute beasts: briefly, that we are not worthy to be numbered among men, seeing we break the bond of union, in the which God would couple together all the children of Adam. Lo then, for the first note let us learn this lesson of charity, if we will not be thieves. For the second, let us note, that we covet not to be rich. For as soon as this desire of gain shall be in us, it is certain we shall play the thieves: it can not be otherwise. One shall at first sight think it strange: but yet, when every one shall have awakened his understanding, nature shall teach us, as the ethnics knew well to say, that it is impossible to desire to be rich, but we shall forthwith be inflamed to scrape unto ourselves by hook or by crook, the goods of an other. Will we then fly and avoid theft? We must lay aside all covetousness, that is, all desire of enriching ourselves, that there be found no longer any cavil in the word. And how shall we do this? Let us learn to content ourselves with our estate and condition. For he which shall not have a certain rule, but shallbe always moved by some covetousness, his affections shall carry him from one side to another, in such sort that he shall never have any rest to say: I must hold myself within my bounds. I say, the condition and estate which God hath given unto every one, aught to be as a list and border to keep him in, as if it were said unto him: Lo, thy God will that thou pass not this which he hath given thee. Hold thyself content, otherwise thou not only troublest all human order, but thou despisest God, as if thou didst make war with him. Behold what we have to note: that is, when we shall have this rule of charity to conduct us, that we aught to learn to content ourselves with our condition. And why? Let us know that this is the will of God, & that herein he will prove our obedience. Now this cannot be done unless we observe withal the rule of S. Paul, 
Phil. 4. ●●.  that is, that we have learned to be rich & to be poor, to hunger & to thirst, as well as to have abundance. Saint Paul saith, not only that we aught to be patiented in poverty, and protesteth that he hath had his part herein, (& therefore hath given us an example hereof, & hath showed us the way) but he saith that we must learn to be rich, and to live in plenty & abundance. And what meaneth this? It seemeth a needless thing to tell us so busily of patience. When we are poor, every man knoweth well that we have need thereof. And why? For we shallbe tempted to many inconveniences. It is an hard matter and grievous, when a man shall not have bread to eat, & albeit he hath brown bread, yet would he full feign have his ease and commodity further. So touching poverty, every one will confess that we have need to be comforted, and to be warned, that we must not be tempted to do evil. But when he saith, it behoveth that we know how to be rich: a man will scorn this saying, as grounded upon no reason: & yet this doctrine is more necessary than the first. And why? Let us consider a little what these rich are: even bottomless gulfs, which can never be satisfied, & which are harder to content than any poor man, If we make comparison between the rich and poor, we shall found among the poor many which vex and torment themselves, which are froward and waywardly bend, many which are induced to pilfering, and to exercise many wicked sleights and practices: and again, we shall found also a great part content themselves with that which God hath given them, and keep themselves within their limits and borders. But when we come to consider of the rich, even as far as unto Kings, and Princes, we shall found that they are so inflamed and set on fire, that they burn with such a desire after the goods of this world, that they are never contented: yea, they are as it were grieved that the Sun shineth upon the poor. Briefly, we shall see, that the most part of those rich men, to whom God hath given the whole earth in possession, not yet to be satisfied, and to accounted it enough. For (as I have said) they are yet grieved that the poor have one common light of the Sun with them, and that the poor drink water. And albeit the poor travel, and labour, and do the best they are able for them, yet a rich man will envy and also spite at them, although he enjoy the sweat of their brows, and hath even the fruit of their blood: and it seemeth him, that a man plucketh his heart and guts out of his belly, when he eareth one morsel of meat at his cost and charges. Such miserable covetousness, or rather such brutish cruelty a man shall see in the rich: and this is a thing over rife and common. So than it is not without cause, that Saint Paul saith we shall have profited exceeding much, when we shall have learned to be rich: that is to say, that we shall not be stirred up continually with a desire of getting more and more. If God giveth us any abundance, let us learn to keep ourselves within our bounds, without further coveting, to say: O, such a piece of ground would be good & commodious for me, I must adjoin this to mine, & that other also. And again, this is not yet all, that a rich man desire not to grow further in wealth: but it behoveth that we be poor in heart, that is to say, that we be puffed up with no such pride, as to repose our trust and confidence in our riches, that we take not an occasion by them to oppress such as are feeble and weak, such as have no credit to underprop and stay them up in this world: lastly, that we be priest and ready to be impoverished when it shall please GOD. He which at this day is very rich, which hath his garners, and his sellers full, which hath his bags fraughted and full stored, which hath lands and possessions, which hath a rich trade of merchandise: let him, when it shall please God to bereave him of all, not think it strange: let him not be ever much grieved for it, but let him mind the patience of job, to say: 
job. 1. 21.  The Lord hath given, and the Lord hath taken it, blessed be the name of the Lord. You see then how it is a very har● thing to be rich: yea, except we come to this point, to order ourselves to the will of God, to receive peaceably what soever he giveth us: that is to say, to bear patiently the poverty which he sendeth, and to content ourselves with that which he shall have given us into our hand, without setting our heart thereon. For otherwise it must needs be, that we be always thieves, whether we abound in riches, or be in poverty. For the poor shallbe provoked to do evil, & it seemeth them that God will dispense with them for their wickedness: yea, oftentimes they will use this cavillation: O, I see this man seeketh nothing else but to devour me, even to tear the fleece from my back, he would destroy me altogether, if it were possible: and why shall it not be permitted me to revenge myself on him? Lo how every one would pay himself. But it is not for us to take from him that which he hath spoiled. So than if we be poor, we shall incontinently be driven to stealing, except we take unto us this bridle, to say, Well: our Lord will exercise us, and for this cause we want the goods of this world. We have not that we could wish, and this is to this end, that it pleaseth God so to humble us. Lo one thing to be noted. And let a man labour diligently to surmount this temptation. For we see that even Solomon desireth of the Lord not to be poor, 
Prou. 30. 9  for fear of being provoked to steal. When such a parsonage feareth yea, and maketh this request unto God in the name of all the faithful, aught not we to stand upon our guard? So then they which are in need and necessity, both of bread and of drink, and know not on which side to turn them to be relieved: they which lead so poor a life that oft-times they have not so much bread as to slake half their hunger: others which have not their eases and commodities as they could wish and desire: let all these in this case take heed they commit themselves into the hand of God, and pray him to give them grace to walk in such sort, that they be not induced to wrong or injury any one under this colour, that necessity presseth them over sore. And let them which have wind and tide with them, which float in prosperity and wealth, which have their purses full of money, take heed they oppress not the poor: as they have always their nets laid to this purpose. For see how the rich behave themselves herein. If they see a poor man falling into decay, they are as greedy hunters, they come incontinently to overthrow and cast him under foot, and they turn themselves hither and thither, and make many circuits, until at length they shall have entrapped the poor man. Let them therefore which have whereon to live, take heed how they overflow their banks: but let them hold themselves rather back, so that they abuse not their plenty and abundance. Let them which are of greater wealth take heed, they lift not up themselves to oppress those which have little. Behold how we aught to proceed in our degree and calling. Yea, when we have occasions offered of doing wrong and injury, albeit we are of ourselves subtle enough to seek them out from far, let us beware we repel all such wickedness. And whereas rich men think that they have made great gain by the loss of an other, let us know that they have cut the throat of poor men, and that they have made many widows, and orphans, though they think little hereof. But because our wits are so sharp and subtle to d●uise all occasions of harm doing, let us have an eye unto our God, who would make a proof and trial of our obedience in our vocation. We shall happily have the sword in our hands, but let us take heed of doing any hurt: & let us consider, that if we were in the same state that poor men are, we would gladly wish to be relieved and succoured. Briefly, if we will abstain from theft, let us not be either cruel wolves, nor wily foxes. For all they which walk deceitfully and maliciously, are as wily foxes. Truly poor men, what need so ever they are in, when they are led to do evil, they show themselves no longer men, if they unjustly rake unto themselves the goods of another. But they which commit their thieveries by violence and oppression, are as brute beasts, which seek nothing else, but to consume and devour al. So then, that we be not thieves, let us not be cruel. Above all let us learn to wait for all that, which shall be necessary for us in this present world, from the bounty and blessing of God. If we hold fast this rule, it is certain that all covetousness, and all pillages, and all deceits, and all such like things, shall soon be removed. We shall not need then any other medicine than this to heal all our vices: namely, that we lift our eyes from ground, to say: God is our father, he will provide us of all that we stand in need of, it is he from whom we must look for all that appertaineth to the maintenance of this present life: briefly, it is his blessing which is the fountain of all riches. If we were well and throughlie persuaded of this, we should not need more precepts in the law to forbidden stealings, we should not need any more admonitions, we should not need any more advertisements, this only word would suffice.  
But what? We demand of GOD our daily bread, and while we protest that he sustaineth and nourisheth us, we exercise our rapines, our pillings, our deceits, and other such wickedness. Is not this even to mock God, when I say with my mouth, Give me my daily bread, and in the mean while I go to seek it of the devil? For if we use such unlawful means, if we deceive one, if we spoil an other: from whom is it that we take our goods? Is it from the hand of God, or rather from the hand of the devil? Are we not companions of thieves and of robbers? It is certain therefore, that we would the devil every us, when we are given so to deceit and extortion: and which more is, it is a sure sign of our infidelity and unbelief, and that we attend not any thing at all on the blessing of God, and think not, that he is rich enough to sustain and enrich us. Lo, how wickedly we are herein disposed: and yet this we aught to profit ourselves, when we hear that our Lord accurseth stealings, and that he teacheth us, that they are detestable in his sight, to let us have them in greater horror and detestation. Therefore, let us first of all bear in mind, that God judgeth not according to the fantasy of men, but that his will is, that we walk in all integrity and uprightness, that every one have his right, that none be molested and troubled for his living and substance, that we straightly withhold ourselves from all injury and wrong doing. And again, because we are so inclined unto evil, let us consider of those means which may hold us under the obedience of GOD, and hinder us from stealing, of which we have already spoken: and let us know, that God hath joined us together, that we should keep this law and rule of equity. Moreover, let us not desire to be rich, but let us practise this doctrine of bearing poverty patiently, that we be not inflamed with a desire of getting, and advancing, and promoting ourselves further. Again, let us abhor and detest all cruelty and deceit: and above all, let us learn not to be so brutish as to think, that when we have scraped together on this side, and the other, this may be to make us rich. Let us beware how we deceive ourselves in this behalf. And why? For true riches (as I have said) proceed from the blessing of God. We must therefore drink of this fountain, and be satisfied, if we will abstain from all kinds of theft. But now, let us also enter into consideration of the threats which God setteth before us. When he hath sufficiently showed that this precept is of great equity, and that he hath given us the means also whereby to walk in all integrity and uprightness, without hurting or wronging any one: seeing us yet over hard to be brought to the observation hereof, and that always our wicked affections carry us away headlong altogether backward from our duty, he adjoineth his menaces and threats to fear us, & to keep us in greater awe. And is this a small thing, and lightly of us to be considered, when he saith, That thieves and extortioners shall not enter into the kingdom of heaven? 
1. Cor. 6. 9 Ephe. 5. 5.  Lo then, how he expressly declareth and pronounceth unto us, that if we make so great account of this present life, as that for to pluck unto us some commodity, the better to pass through this present world, we will wittingly provoke the wrath and indignation of God, we shall be exiled and banished his kingdom. If we had but one only drop of faith, should not this threat be even to pierce us to the heart? But yet our Lord passeth further: for seeing us so carnal: & so given over to the world, he showeth us that even in this world, he will make us go backward; and he which shall think to lift up and advance himself by subtle shifts, by robberies, by extortions, that even he shallbe consumed, he shall have a secret curse and malediction, which shall undermine him, and consume him to nothing. As in that place which we have alleged of Zacharie it is said, 
Zacha. 5. 3.  That the curse of GOD shall come upon the house of thieves and robbers, and shall remain therein, until they be wholly consumed. We see further, how he hath spoken hereof by all the rest of the Prophets, by whom he hath declared, that when men shall think to enrich themselves, when they shall make their reckoning of, 
Mich. 6. 12. 13. 14.  I know not what great wealth, GOD shall blow on them: yea, with such a breath, that all their pomp shall vanish, and that so soudeinlie, that a man could not perceive their fall and consumption. But God passeth yet further. True it is, that we may read often and in many places, that our Lord scorneth and derideth them, which so torment themselves to gather together great substance, when in the end all shall decay and fall away like water. But we shall see further, that great richesse shallbe the cause of their destruction which have lived in credit and reputation. Behold, a father which shall have peeled one, and spoiled an other, which shall have the whole time of his life provoked and plucked on his head the vengeance of God: well, he dieth: it seemeth unto him that his children shallbe young Dukes, Now, if he had left them but some small portion, to have bestowed themselves painfully in some trade: if he had learned them honestly to travel for their living, his children might have had wherewith to have lived a contented life: but lo, the father hath twisted the rope to hung his heirs. For when they repose their trust in the richesse which shall have been wickedly gotten, it must needs be, that either they be led to the gibbet, or otherwise perish unhappily. And what is the cause hereof? Even the anger and indignation of God, which lighteth on them, to consume all that which shall have been evil gotten by pillings and extortions. The house must needs be accursed, God must needs show that he is a just judge, both upon thieves, and upon all such as make a scorn of his divine majesty, when one speaketh unto them thereof: as we hear these jesters & hickscorners will say: when the latter judgement is denounced them: Well, well, it is long time thither, when they oppress a poor man, who shall have neither ability, nor credit, to maintain his right against them. Now, in the mean time they bathe themselves in their iniquities, and welter in their wickedness. But what? When God seeth that men are so senseless, and that he can not win them to everlasting life, and that they accounted it nothing to be banished and excluded the kingdom of heaven: Go to (saith he) I summon you to appear before my throne, behold, I will now begin to put in execution my once determined sentence: I will give you to understand, that my curse is upon evil gotten goods: I will show you that they, which for a time possess them, must in the end forego them, and that they, their goods, and all their race and posterity be consumed. Now, when we hear all these threats, aught we not to be moved with them, except the devil have altogether bewitched and enchanted us? What resteth then? Let us keep so good and upright a conscience as God requireth of his, let every one travel faithfully in his vocation, let us not seek to grieve and molest our neighbour, let our whole study be how to pass this life over, without offending God: and albeit we have no great revenues, although we have not much to dispend, let sobriety and moderation serve us for a double portion. Lo how we are to behave ourselves. But now, if thefts are so condemned of GOD, what shall this be, when we rob him of his honour? For we must make this comparison between thefts and sacrileges. Behold, God hath forbidden us to be thieves. And why? Because he will that we observe all equity and uprightness one with another: he will also that the goods he hath dedicated to our use, be so ordered among us, that we possess them not by wicked practices, that he which hath store of them, dispense and bestow them so, as having but only the use, and not the propriety of them: that he which hath little, content himself therewith, as we have said. Now, if God will that we observe such an integrity and uprightness towards our neighbours, as to conserve and keep unto them all the goods they possess, if those things he hath created for our use, be so dear unto him, that he will not we defile and make them unclean by deceits, by oppressions, and such like things: what shall be thought of this which he esteemeth by many degrees more precious? So then, when we shall have walked with our neighbours in all integrity, when we shall have sought to give unto every one, that which appertaineth unto him: let us tender also unto our God his right, that is to say, let us glorify him, let us take heed that he always remain in his entire majesty: and let us not usurp more than he hath permitted unto us. As we see how this rash boldness is in men, that when they have showed themselves mad and furious, in oppressing their neighbours, they will forthwith sharpen their horns, and arm themselves against God. When they have spoiled men of their substance, they would also that God should be subject to their outrages, and they will not obey him, but when they list, and in that seemeth them good: we must therefore beware of all these things. And for conclusion, let us also take heed, not only to abstain from all injury and harm doing, but withal, not to permit or suffer, as much as shall lie in us, that any one be molested or endamaged. For these are two things which God commandeth us, justice and judgement: justice, to give unto every one his right: and judgement, to the end we be not consenting unto evil, and suffer not that the poor, which have no mean to sustain and uphold themselves to be trodden under feet. For when I shall with mine eyes see one oppressed, and shall not seek to aid and help him, behold I am consenting to the thief: 
Psal. 50. 18.  so that the sentence of the fifty Psalm may be verified of me, When thou sawest a thief, thou didst run with him. For is not this to run with them which steal and rob, when we seek not to repress them, or close up our eyes not to see them, or give them the bridle in their necks to pass further? We are consenting to a theft which is committed, and therefore we must tender an account thereof before God, as guilty of theft, albeit this be nothing esteemed of among men. Let not any therefore think, that it is lawful for him only to keep his own: but let us consider, that we must employ our pains also to conserve and increase the good of our neighbours, as our own: and so the rule of charity exhorteth us. Lo, how we shall not be thieves, neither before God, nor before men. Lo, how the goods which he hath put into our hands shallbe blessed of him, when he shall make us prospero, and that we shall have such a contentation, that we always aspire unto, and have our minds set on our heavenly inheritance, knowing that there we shall have all fullness of riches in perfection.  
Now let us cast ourselves down before the majesty of our good God, with acknowledging of our faults, praying him to make us feel them better than we have done, and that more and more we may profit in the observing of his holy law. And because we are so wicked and perverse, that all our thoughts and affections draw altogether backward, pray we that it will please him to reform us by his holy spirit, & draw us so near unto him, that renouncing the world, and despising all earthly and transitory things, we may aspire to his heavenly kingdom, where we shall have all contentation and quietness. And so let us say, Almighty God and heavenly father, etc.   

The. 11. Sermon.  Deut. Chap. 5. 20 Thou shalt not bear false witness against thy neighbour. 
WE have heretofore seen, that it is not lawful, after what manner soever, to molest and grieve our neighbours, either in their persons, or yet in their goods. But because there is yet an other kind of hurting by the tongue, God would also make mention hereof in his law, as we see in this place. Therefore, as before he hath forbidden us, to commit any outrage against our neighbours, which thing he hath comprehended under this word of murder, not to trouble or annoyed them in what sort soever, or to hurt them in their goods: so here he showeth us, that we aught to speak no evil of them, that we must use no talk which may be to stain them with any blot of infamy, or any evil and wicked note. True it is, that expressly he speaketh of bearing false witness, but this is, according to the rule we have before set down: namely, that he proposeth those things, which aught to be most of all detested: for this end, that we should abhor those sins, which any way come near them. If we therefore speak evil of our neighbours, if we slander them, albeit this be accounted no grievous sin before men: yet God shall esteem it as heinous as bearing of false witness. But one may make here a question, why God hath in this place spoken of bearing false witness, & of perjuries, seeing he hath said before, Thou shalt not take the name of the Lord thy God in vain? For it seemeth hereby, that this is but a superfluous repetition. And in one so little summary of the law, where there are but ten sentences, to reiterate, and put down one thing twice, it seemeth not good or convenient. But we must note for answer hereunto, that the commandment which we have before expounded, of not taking the name of God in vain, was in the first table, where God had respect unto the majesty of his name, to the end we might have it in greater reverence. Therefore, when we speak of God, let us consider of the infinite glory which is in him, that we open not our mouth at any time, but in fear and humility. So then, be it we are to swear, be it that we are to speak of God in any manner, we must always think, that his name aught to be had in reverence, that we must not use it at random, rashly, or unadvisedly. Thus much then touching that we have before seen. Now God speaketh of an other thing: namely, of not hurting our neighbours, of not doing them any injury, or working them any damage, by our wicked tongue. So then, seeing these commandments have two divers ends, we see how these two sentences are different, and that there is nothing superfluous or more than needeth. Let us therefore diligently note, that forasmuch as it is in this place handled and entreated, how men aught to be conversant together in all charity and uprightness, that although the name of God be profaned in false witnessing: the law notwithstanding is not superfluous, when it is commanded, That we bear no false witness against our neighbours. Now we have in this place to declare, that God would in this commandment generally condemn all slanders, all false reports, all defamations, and such like things. And to show that this is so, it is said expressly in an other place, Thou shalt not walk about with tales against thy neighbour, 
Levi. 1●. 16.  thou shalt not speak evil of him to defame him. And if the law of God contain a perfect rule of well living, it followeth that this is therein comprised. Now where shall we place it, but under this sentence? We must therefore conclude, that albeit GOD hath here specified the name of false witness, that this notwithstanding, he would extend this doctrine to all slanders, to all false reports, to all by tales, which tend to the discrediting of our neighbours, or to the hurting of them in their good name and estimation.  
We see then how God would here join us together in love and friendship, in as much as he permitteth not any to be hurt in his good name, no more than in his person, or goods. Wherefore, he which defameth his neighbours, he which slandereth them, in what manner so ever, as much as in him lieth maketh as it were war with God, and breaketh the bond of charity, which aught to be between men: and when we shall have well considered all, it is certain, that false reports, slanders, & backbiting, do more harm oftentimes, than do thefts. And so let us know, that if we will obey GOD, we must maintain the honour and credit of our neighbours as much as shall lie in us. For when he hath forbidden us to hurt his good name, he willeth also, on the contrary side, that we maintain the honour and estimation of all. Now it is not sufficiently maintained in his estate, when we harm it not, except we withal procure the good thereof. Now, we aught to proceed by the degrees which God would here signify, when he speaketh of false witness bearing. The first is therefore, that when we shall come into judgement, we take heed of hurting those by any false report, any lying, any forswearing, whose honour and good we are bound to procure. For he which shall bear false witness against his neighbour, he slayeth, he robbeth him as much as in him is, and he doth all the evil which proceedeth from perjury. True it is, that oftentimes we shall not think hereof, 
Deut. 17. 7.  but the thing notwithstanding is so. And this is the cause why GOD commanded in his law, that the witnesses should be the first which should say hands to the execution of him, which was punished for any evil deed, to the end it might be known, that by their voices, and by their tongues, they had put him to death, and that the witnesses should be put in greater fear of speaking otherwise than the truth, when every one should think he hath to tender an account unto God, if he shall have been a witness against any. So then, when question is of being a witness, every one must deeply consider of the matter, and take diligent heed he enlarge not his conscience, but that he speak in pure simplicity, that which he knoweth to be true before God. And here we are to think not only of false witnessings, which shallbe against the life of a man: but of such also, which concern their goods and estimation. So then we are warned in all respects, to procure the honour and profit of our neighbours, when we are to bear witness: and yet not so, that under this shadow of covering the injury of him which hath offended, or of preserving his goods, we lie before God. For if the honour of men be dear unto us, what aught the honour of God to be, if we will make comparison? When he forbiddeth me to bear false witness against my neighbour, it is, because God will that there be love between men, that none be injuried either in his good name, or in his goods. Now, if God have a regard and care of us, which are but poor worms of the earth, think we that in the mean time he will forget himself? But if by false witness I seek to bear out, and bolster him which hath done evil, if I cover the fault, if I dissemble it, certain it is, that I blaspheme God as much as in me is. And why? For I protest that I will speak the truth, and in the mean while I come to lie. And is not this to vnhallowe the name of GOD? Is not this to deface his glory? So let us not think, that God in this place would gratify evil doers, to cover the iniquity and wickedness of men, when he saith, Thou shalt not bear false witness against thy neighbour: but he would briefly show us, that we aught, as far as we shallbe able, to procure the credit, and maintain the good name of our neighbours: so be it, this may be done in truth. Moreover, let us note, that GOD hath respect here rather to the wicked affections and desires, which proceed from rancour and malice, than to the deed itself: as we shall better perceive in that which remaineth to be handled. For we have already touched, that God speaketh not here only of those false witnessings, which are given in judgement, when a solemn oath is taken: but withal, of all slanders and defamations. So, in what sort soever I backbite my neighbours, this shall always be accounted for false witness before God. If I shall go and blab a tale in ones ear, to defame my neighbour, lo a false witness. It is true, that I have not been called before the judge, I have not put forth my hand to the book, I have not used any of these ceremonies: yet we see how GOD speaketh hereof; and therefore behold how we shallbe culpable of so great a fault as I have said. But now, if I shall advertise one upon no evil will that I bear the man, that there is such and such a wickedness in him, shall I for this be accounted a false witness before GOD? No. For God hath respect precisely unto the enmity and evil william. If then I hate one, and shall upon this go about to discredit him by false reports, if for the evil will I bear him, I shall seek to slander him, lo, in what I am condemned for a false witness. If I be led with a desire of evil speaking, to defame my neighbour, if this vice reign so in me, that I endeavour with all my might to stain his credit, behold I am a false witness. And lo for what cause it is said, That charity and love covereth a multitude of sins, but hatred discovereth a multitude of faults. See how Solomon hath briefly touched in this sentence, 
Pr●. 10. 12.  what the root is of such false witnessings, as GOD by the law hath forbidden and condemned: namely, that we are led hereunto by hatred. And why? For if we loved one an other, without all doubt, we would endeavour to live together in all love and friendship. We know full well, that when we speak evil of one, to hurt his honest name, we can but kindle a fire of dissension: for be, for the maintenance of his credit, must needs be forced to chafe and fret against us: and then behold, all love and friendship is broken. So then, as long as we shall have a care to maintain charity, we shall cover, as much as we may, the faults of our neighbour. But be we at variance? Our tongues shall forthwith be overlavish to speak evil of them, with whom we disagree: and as our hearts shallbe empoisoned with malice, so must it needs have his vent in the tongue, that the evil will we have smoking within us, may be set on light fire abroad. Let us therefore diligently note, that GOD in this place hath condemned all slanders, which proceed from enmity and evil william. When we hate one, we could with him hanged: and if we are not able to hurt him, neither in his person, nor in his goods, by spoiling him of his substance: yet we will seek to shame him with some malicious scoff or other: we will endeavour, by all the means we may, to defame him. Therefore, when we bear such haired against any, this is sure an evil root, and it must needs bring forth like fruit. Ye see what the point is, whereunto we must come, if we will have the right understanding of this commandment of GOD. Now withal, let us note by the way, that when it is said, That charity covereth the multitude of sins, that this is not so to be taken, that we must flatter one an other, and by lying nourish the vices which are in us: but this is spoken for this purpose, that we blab not forth the faults of others; as desirous to defame them: whereby we might happily discourage then, and be an occasion (peradventure,) that they shall abandon all shame, and give themselves over to utter impudency: as we see many desperate persons do. Let us note then, that the holy Ghost meaneth not to make us flatterers, or maintainers of the vices which are in our neighbours, or to make us liars: but he will that we endeavour, with all our might, to correct and amend the faults which are in them: and yet so, that we bear charitably with them, without driving them to despair, when they shall be spotted with many vices. For when a man shall see that one disgraceth and shameth him, and that despitefully: he will desperately give himself over unto all mischief, and harden himself therein. We are therefore the cause, that those which have heretofore followed some evil trade of living, harden themselves therein, and in despite of God and man, persist in their wickedness, if rudely and undiscretely, without any affection of charity, we reprehend them. Wherefore let us take great heed, that when we reprehend the vices of any, we do it with such mildness and gentleness, that they which are reproved may know, that for a love we bear them, we would withdraw them from the way of destruction. 
jam. 5. 2●.  And lo why S. james hath applied this place to them, which by gentle corrections, by sweet and amiable words, seek to draw and allure their neighbours to God. Therefore, when I shall see one led away unto witkednesse, if I warn him of his faults, and by admonishing of him, can win him into the right way: lo (saith he) how this sentence shallbe accomplished, That charity covereth the multitude of sins. I grant that Solomon speaketh hereof unto an other end: but Saint james hath not evil applied this doctrine: signifying, that when we would cover sins, it must not be by closing up our eyes, or by not speaking one word of them. Therefore, when one shall have offended GOD by drunkenness, we must not dissemble the matter altogether, to cover it by charity: for this were to practise this doctrine very ill: but we must rather use gentle and brotherly correction, and withal procure, that the vices being buried before God, they be not called to remembrance before men. We must then content ourselves, to have put our neighbours in mind of their faults, holding always this measure in our reprehensions, that the faults being corrected and amended, we defame not (if we may possibly choose) them, who must have some shame for their repentance, but in no wise be cast into despair. But this doctrine is evil practised. For we see how we err always in both these extremes, and that the mean is never kept: namely, to correct the vices by mildness and gentleness, which we see in others, and to seek so to hide them, as yet to remember the offenders of them: howbeit in such sort, that it be not to their reproach and infamy. But what? We seek the love and favour of men, and this we will win by flattering of them in their sins. We shall perceive, how they offend GOD in one thing or other: this we let pass. As we would they should spare us, so we will wink at and bear with the evil we see in our friends. Ye see then a wicked coverture, wherewith Satan blindeth the eyes of wretched sinners. And we are the cause hereof, because we dissemble the faults which aught to be reproved of us. But yet, as if this evil sufficed not, the world at this day is proceeded so far herein, that we shallbe thought not to be good friends with them, with whom we are joined, except we will consent unto all wickedness for their sakes. And if those, which shall offend herein: yea, so far that they will not doubt to lend their friend a false oath for his commodity, shall be reprehended and punished for their perjury: What (will one say) would you have me to hurt my neighbour? Am I not bound unto him? And would you have me depose against him? How should I do so? See, see, at what price we set the verity and truth of God, see how we turn it into a lie, see also how we abuse the ordinance and commandment of God, by the which he hath forbidden us to defame our neighbours. So let us learn that this is a wicked extreme, into which we fall, when we will bear with that which is evil, when we will nourish and maintain vices: and above all, when called to give witness, and required truly to declare, and to open the wickedness, which is to be amended, we will be culpable thereof, and partakers as far as we may. If I keep close murder or theft, if I conceal treason, behold I am accounted accessary unto all these crimes both before God & before man. So then this which we have said, that we aught by charity to cover the sins of our neighbours, this I say hindereth not, but that we may declare the evil we know by them, if it be needful, and that we shallbe required thereunto: yea, it shall be good for us so to do. But there is in this thing an other vicious extreme, wherein we offend: when we are overmuch given to blab forth those faults, which aught quietly to be amended and corrected by us, without making any great proclamation of them: and this shall proceed oftentimes from evil will, oftentimes from ambition, and oftentimes from a foolish desire of vaunting ourselves. From evil will (I say) when oftentimes under a colour of zeal we will seem to have to punish vices, pretending that we can not suffer that God be offended, we come to pry into the life of them whom we hate, and if we find any thing we may grate upon, any thing we may snap them up for, behold, we have an accusation ready: and thus we falsely abuse the name of God, protesting ourselves zealous, men, when we seek nothing else but to catch our enemies, tripping and failing in some one point of their duty. And a man may easily espy our malice in this, that having sharply reproved a vice in some one, whom we shall have hated: we will bear with it and hide it, as much as we may possible, in some one of our friends: such an unequal measure we will use. Now by this, is it not evident, that there is no good affection in us, and that we war not with the sins and vices, but with the persons in whom they are? Verily, this case is clear and easily to be judged. Let us therefore learn, that when we are to discover the faults and vices which are in others, that our hearts must be clean and voided of all evil will, that we may protest before God, that we desire both the profit and welfare of him whom we accuse. Lo, one note to be observed. And again, we must take heed of all foolish ambition, as I have touched, that is, that we make not ourselves monsters before men, as we see there are some which would make themselves Saints in crying out upon, and rattling up others for their faults. As soon as they shall see any thing amiss, they must by and by charge a Quest on it, and all the world must know he is a zealous fellow: and in the mean time, there is nothing in him but a foolish desire to show himself. For this cause God oftentimes will punish such a price, in as much as men think, that if so they have sharply reproved others, O they are Saints, and in a manner Angels: and in the mean while, they dispense with themselves for much wickedness: and when they shall have offended more grossly than they whom they have reprehended, they will (forsooth) that men pardon and forgive them. And why? Because they have reprehended others to the quick: yea, a man shall see some of these which blush not to say, What? Have not I reprehended evil? And when I have behaved myself so stoutly, is it not sufficient? Namely, that when this wickedness was committed, I reproved it, I would not suffer it? Well, and if thou couldst not any thing tolerate it in others, how wouldst thou that one should suffer it in thee? If thou hadst in thee but one drop of good affection, wouldst thou not hate the vice in thyself, aswell as in another? So then, when we shall cry out against our neighbours to reprove them, let us beware we be voided of all ambition, if we will open & discover the wickedness we have perceived in another. And let us observe this rule. First to begin with ourselves, before we condemn the vices of others, & when we have diligently sifted & examined what is in us, then let us come unto our neighbours. This is the order we must observe in our reprehensions, if we will proceed herein according unto the will of God. And note we, that in general God hath in this place condemned all injuries, all slanders, so that if we do but open our mouth to speak evil, in what sort soever, of our neighbours, we are condemned as false witnesses before God. But by this it is not meant, that we should hide & keep close the wickedness which is manifestly known: for as we have before showed, that under this colour of covering of sins, we must not nourish & foster them by flatteries or lies so we must not under this shadow, that we are forbidden to hurt our neighbours by word, say, that black is white: & this is diligently to be noted. For there are some which would have nothing condemned what ever it be: yea, they would have men frame their speech so to colour & disguise things, that if they saw theft committed, they should call it by some other name: they would in no wise, that vices should be condemned by their proper titles. A man shall set this in many: yea, when one shall sharply reprove such wicked livers, as shall not only have offended God themselves, but shall be the cause, that the rest, with whom they live, shallbe drawn unto a lose and dissolute life, which shallbe as pestilent and infections sores to rot and corrupt all the rest: when one (I say) shall reprove them, if he touch them as he aught, to the quick, incontinently there shall be some of these nice and delicate fellows, to say, O Sir: should you so speak in the pulpit? A man shall see blasphemies to reign, a man shall see manifest impiety against God and his word, a man shall see such villainous rebellions, as none more, a man shall see such enormous and outrageous offences, that it is not possible to bear with them, except a man willbe a traitor to God. And well, one shall cry out against these things, and ye shall have this reply made: What? Doth not the Gospel teach you to win all the world by mildness? Hath not jesus Christ called sinners unto him in all leave and gentleness, pardoning them their trespasses? Must they then which preach the Gospel use such rigour? Lo, what shallbe said: as if Christ would that his grace should be abused, that vices should have their float & full sail, that men should dissemble & cloak them, & that they should not be reproved & condemned. Nay, contrariwise, it is said, that by the Gospel he exerciseth an authority & jurisdiction to condemn the whole world: & behold to what purpose this is: namely, that we should be confounded with shame, & as it were overwhelmed with confusion, when our sin shallbe opened & declared to us, that we have no other refuge but to his mere grace & only mercy. Let us therefore diligently note, that we are forbidden to defame our neighbours of harred & for ill william. But for all this, on the contrary side, we are commanded to blame the evil we see in them, and to reprove them with sharpness, when they shall over grossly offend, endeavouring with all our might (if we may be able) to win them to do well: and withal, not ceasing to advertise others, not to be corrupted by wicked examples. This shallbe better understood, if we shall take on the one side the sentence of jesus Christ, where he saith, Who soever shall have called his neighbour Fool, 
Mat. 3. 22.  shall be culpable of hell fire, who soever shall have only groined against him, is already damnable: and on the other side, that sentence where it is said, 
Ephe. 5. 11.  That we must reprove the unfruitful works of darkness, that we must detest and abhor evil: as Saint Paul speaketh hereof also, when he saith unto the Corinthians, 
1. Cor. 14. 25  That if the Gospel be preached, as it aught, they which shall hear it, having the secrets of their hearts made manifest, shallbe constrained to give glory unto God, casting themselves to the earth, that is to say, being ashamed of their sins. And why? Because they are brought to light, whereas before they were hidden, when their sins were not known: they see that they are defamed before God, and there is no talk of hiding themselves any longer. Therefore when I shall have groined of evil will against my neighbour: yea, albeit so closely, that one can not say, that I have called him knave or fool, but shall only have wagged my head, or bitten my lips at him. Lo, a false witness bearing before God. And why? For I despise my neighbour, I desire also to put him to reproach and infamy. And what hath stirred me up hereunto? Some grudge I bear him, some evil will I have conceived against him. Now contrariwise, when I will advertise my neighbour, so that I shall seek to do him good, that I shallbe led by no evil affection, but that I would procure his salvation as far as lieth in me, I may say, Unhappy man that thou art, take heed to thyself, it seemeth thou wouldst cell thyself unto Satan, it seemeth thou wouldst captive thyself under his cursed servitude and bondage: thou showest well that thou art passed all sense, and enraged, when thou wilt receive no admonition, regard no warning: wilt thou needs perish mischievously and miserably? Go cayt●e: thou art worthy to be hated and spat at of all men. I may use to say all these words with a man, and yet do him no injury. And why? For I can not otherwise bring him to himself, to amend him. Therefore, when I see that Satan hath so hardened him, that I must hammer him with great blows to awaken him, I may here proceed with such vehemency of words: and behold also, how I shall seek hereby to cover his faults. For what other end and purpose have I? What other thing shoot I at, but that they should be pardoned him of God, and that before the world he should no longer be defamed and made a reproach? It grieveth me that men point at him with their fingers, that he is become a reproach and byword to all, that he is as it were on a scaffold or stage exposed to all ignominy and shame. This grieveth me (I say) and therefore I seek to bring him into the right way, so that I use no injury towards him, in this manner of proceeding which I observe. Now, in the mean time we must take heed, that we lose not the bridle to any excessive bitterness of reprehending. For albeit we have a good zeal, & are not moved with any ill will: yet notwithstanding, we shall very much offend, when we shallbe over bitter in reproving. 
Gal 6. 1.  Lo, why Saint Paul expressly warneth us of this, that we reprove with all gentleness those which have offended. Consider saith he, that thou mayest also fall and offend. Let us therefore use such mildness and gentleness towards our neighours, as we would be used towards us in the like case. But how ever it be, let us speak of vices so, that we disguise them not, to make them seem nothing, & let us seek roughly to reform them which have offended: reproving them in such sort, as they are able to bear, and as we see them disposed: regarding always, that we be moved hereto by charity and brotherly love. And so, when we shall pray God to conduct us in this thing, and to govern us by his holy spirit, a man shall not be able to count it an injury done to him, when we shall have told him of his faults roundly, and yet charitably. You see then what we have to observe touching this commandment: namely, that we must not open our mouth to speak one word slanderously, and maliciously, against our neighbour: and yet in the mean time, that we reprove simply and plainly, such as shall have offended, as we would men should have a care to correct and amend us in the like case. When we shall use such equity and discreet dealing: behold, we shall not be false witnesses. Moreover, let us note, that when mention is made here of falsehood, we are not only forbidden to forge and invent a lie, in such sort, that that we shall say, be falsely contrived and devised without any colour at all: but if we maliciously deprave that which in itself is not evil, we bear herein false witness. As it is said, that they which deposed against our Lord jesus Christ, that he had said, Destroy this Temple, and in three days I will build it up again, 
Mat. 26. 6.  were false witnesses, and yet it is certain, that jesus Christ had so spoken: that is to say, had pronounced these very words with his mouth. They then which recite them, why are they called false witnesses? The reason is, because they turned the words of the son of God into an other sense than he had spoken them: and so sought to bring him into hatred, charging him with so wicked a slander, as if he had spoken of the material temple of Jerusalem, when he spoke of his own body, which was the true temple, in the which dwelled all the fullness of the God head: 
1. Tim. 3. 16.  for he was God manifested in the flesh. So then, we see that the falsehood which God here condemneth, is not then only committed, when we contrive a lie, when we forge that which was never said or done, when we devise a tale never known or heard of before: but then also, when we shall have maliciously disguised and altered a matter which might be well interpreted, turning it to an evil sense, when it might be well meant: and herein we be false witnesses. For example. There are some so wayward and overthwart, that as soon as they perceive any thing which displeaseth them, albeit it have no evil at all in it, neither against God, neither against man: yet are they ready to make an accusation thereof, and to say, O see such a man hath spoken or done such a thing, so that a man shall not have given, I know not what the smallest blot that may be, but that which was a virtue shallbe taken for a vice. So then, when we shall have wrested and depraved for one only word, that which hath been well said: lo, we charge a man with evil, we hurt his good name, and harm him in his reputation. Let us therefore note that we are false witnesses, not only when we forge & invent that which hath never been done or spoken: but when by any subtle cavil, by any evil & sinister interpretation, we shall turn that to evil which might have been well taken. Now, as I have said, this is oftentimes done, when men are too reprehensive & over captious, when they are wayward & frowardly bend: for than will they turn all to ill. It is said, That charity is not suspicious (as S. Paul hath spoken hereof) and that we must know the evil before we condemn it. 
1. Cor. 13. 5.  It is very true, that we may be often times deceived in judging of that which is good, and that which is evil: but when there shallbe such signs and marks, that the things shallbe so manifest, that we may be bold to say: Behold a wicked thing, yet if we be overmuch bend to snatch at it, we may offend. And above all, when we have so malicious a nature, as to backbite & to slander men for we know not what, know we that we are condemned as false witnesses before God. Now if those which on some occasion given, have shown themselves hardy & bold in reprehending, are yet to be condemned, because they have proceeded therein over rigorously: what shall be said of them, which of manifest hatred will pervert that which hath been done or spoken, which aught notwithstanding to have been well taken, & wherein there shallbe no manifest vice? If they will pervert & deprave it by their ill & wicked handling, are they not false witnesses before God? So then, let us learn, so to procure the honour & profit of our neighbours, that always we have a regard unto it in our talking. Be it then that we reprehend them, be it that we speak of their vices, to the end they may be punished for them, & that they which might be seduced & led unto evil by their wicked example, be not perverted: let us nevertheless always have this regard, to procure their profit & welfare as much in us lieth. And let us always observe this measure in reproving, that we defame not men in such sort, that they be wholly discouraged to return to do well. For we aught rather to bury their vices as much as we may, both before God & before men, that they may call to mind their duty, & not loose all shame to give over themselves inordinately unto all wickedness. Thus ye see in what sort we aught to procure their good. Now, if we will, as we aught, observe this which is here contained, we must come to an higher point & principle: namely, to consider why God hath made our tongue, & for what cause he hath bestowed on us the gift of speaking, knowing he hath granted it us to this end, that we might communicate together. Now the communication which is between mankind, what other end aught it to have than to maintain us in charity? We must therefore briefly learn, so to bridle our tongues, that the unity & peace which God commandeth that we have among us, be always kept & nourished as much as is possible. 
john. 13. 6.  And lo why S. james useth such vehemency when he mentioneth evil speeches: he saith that the tongue which is but a small portion of the body, & a little morsel of flesh, kindleth notwithstanding such a fire, as might burn the greatest & thickest forests in the world. Let us therefore return to this principle: namely, to know that God hath bestowed on us a singular benefit, in giving us the mean to be able to comen & confer together. Lo the thoughts & affections of men are secret & hidden, & the tongue which openeth and displayeth the secrets of the heart. Let us therefore consider diligently how to use well so great a benefit, let us beware how we defile our tongue with our vices & wickedness, seeing God hath given it to nourish a love & brotherhood among us: let us take heed we abuse it not to babble & prattle of this & that, so as to turn our speeches to ill purposes, to be empoisoned one against another. Behold what is the point whereunto we must come. Now seeing we have in general known how we shall avoid this vice of being false witnesses, because this is an hard matter to bridle our tongues, let us travel herein with so much the greater diligence. We see how many ill speeches easily escape us, & when we have spoken at rovers, without any thinking what we say, because we are so accustomed hereunto we think it no vice before God. But let us note, that the more we are by nature inclined to speak undiscreetly, to reproach and backbite our neighbours, the more pains we must bestow to repress, and bridle our tongues. For if we be given to any sin, this inclination and accustoming ourselves unto it, shall not serve us for an excuse before God. Nay, when we shall have known any vice to be in us, we must be so far off from flattering ourselves herein, that we aught to sigh and say: Alas, I see this vice reigneth over much in me, I must therefore more manfully war against it, and force myself, through the grace of my GOD, so far as to repress in me, that thing which I see God condemneth. And to be the more heedful in this thing, let us think on the menace and threat he gave against it. 
1. Cor. 6. 10.  For when Saint Paul saith, That neither fornicators, nor drunkards, nor extortioners, nor murderers, shall inherit the kingdom of heaven, & numbereth also among them railers, evil speakers, banishing them in like manner from all hope of everlasting life and salvation: when we hear this, is there any talk to be had of covering us with leaves, to make ourselves believe there is no ill done, when we shall have slandered our neighbours? Think we that the threat which God hath pronounced by the mouth of Saint Paul, is only to fear little children, and that it shall not be executed upon them, which would exempt themselves from it in despite of him? So then let us labour with all our diligence, to observe this commandment. And above all (that we may conclude herewith) let us make this comparison, that if God will that the good name of our neighbours be kept and esteemed dear of us, and if he so straightly forbidden us all ill reproaches and slanders, which might disgrace and discredit him, how aught we to behave ourselves towards him? Are we not an hundred times more bound to maintain the honour of God? And because we cannot profit him any way, are we not much more bound hereunto, than to conserve in his entire estate the honour of men? So then let us beware of being false witnesses against God: as S. Paul saith, 
1. Cor. 15. 15  That they which corrupt the purity of the Gospel, are false witnesses against God, and not against men. What must be done then? The truth of God must be maintained by us, we must proceed therein roundly and uprightly: when we shall see a good doctrine, we must defend and sustain it, knowing that God appointeth us as his Proctors and Attorneys. Shall I then see a truth borne down and oppressed? I must not suffer this as much as in me lieth. And why? For God calleth me to procure in his name, that an untruth be repressed, and borne to the ground. And this aught to be observed, especially when the question is concerning the doctrine of salvation. So that when we shall see that this doctrine shallbe falsified, and that men would herein mingle their leaven, to corrupt others with their falsehood and lying, we must here show ourselves truly zealous, not to suffer false witnesses against God, to have their sway: except we will be consenting with them, and partakers of their wickedness, as I have already declared. And so let us learn, that when we shall have lived with men in such simplicity, that a man shall not be able to charge us, that by backbitings, lies, or slanders, we have discredited any one: we must also have this zeal towards GOD, that his truth remain in his entire and perfect estate, and that it be maintained so, that it may reign and bear rule among us. You see in effect what we have to consider upon this commandment.  
Now let us cast ourselves down before the face of our good God, with acknowledging of our sins, praying him to make us feel them better than we have done, that we may be led further and further unto such a repentance, as we may learn to consider of our vices, to be sorry for them, and to be displeased with ourselves, to the end, that having obtained forgiveness of them, we may learn to order our life after his commandements, that he may be honoured of us in all true obedience, and not only by confession of mouth. That it will please him to grant his grace not only unto us, but to all people and nations of the earth, etc.   

The. 12. Sermon.  Deut. Chap. 5. 21. Thou shalt not covet thy neighbour's wife, neither shalt thou desire thy neighbour's house, nor his field, nor his man servant, nor his maid, nor his ox, nor his ass, nor any thing that is his. 
IT might seem at the first sight, that this commandment is superfluous, because that God having condemned theft and adultery, would there also repress all wicked concupiscences and desires. For we have said, that these commandments must be expounded of us, according to the nature of God. And we know, that the proper office of God is to sound our hearts, that he only knoweth the thoughts which are secret and hid: and therefore it followeth, that when God forbiddeth men to be thieves and adulterers, he would bridle their affection's and desires. And in very deed if this were not, God should have no more power in making and prescribing of laws than mortal men. For an earthly man, if he condemn adultery, he will also condemn the act and deed thereof: yea, if an evil intent and meaning appear, it shall be punished. If the law of God were such, it should import no great thing. For it should be but a policy, that is, a rule of order to govern us honestly before men. But there is in it much more. As we see that S. Paul saith, 
1. Tim. 1. 5.  That the law cannot be kept and observed without a pure conscience and a faith unfeigned. If it be then required, that we have such a soundness for to observe rightly, and as we aught, the law of God: it followeth, that under the name of adultery, all wicked lusts and desires are forbidden, and so likewise under the name of theft. We might also allege to this purpose the authority of our Lord jesus Christ, who is a faithful interpreter of the law. For it is by his spirit that. Moses and all the Prophets have spoken. Why then is it now added, that we must not covet or desire? If mention hath been already made of all wicked desires, was there any need that this should be again repeated? We must therefore note for answer hereunto, that God in this place would not repress such wicked affections and desires as are already resolute and concluded upon of us, but those affections which do first prick and stir us up, albeit we cleave not, nor consent unto them. This requireth a more ample and familiar exposition. Sometimes to covet, importeth the will which is in a man, as when I shall cast mine eye on the goods of my neighbour, if I shall be tempted to covetousness, and that I nourish such a temptation in me, and give myself the bridle: lo sin hath won so much, that I have a resolute will in me, that I could wish well that this should be mine. Lo then one kind of desire which importeth withal a will, when a man shall consent unto sin, and if he had the mean, he would put in practise his wicked will and purpose which he hath conceived. Now such wicked desires have been already forbidden, when it hath been said, Thou shalt not steal: Thou shalt not commit adultery. For God hath not only forbidden the act of fornication & stealing, but to desire and lust after, either the wife of an other, or his goods & substance. But there are other desires and lusts, to the which we cleave not at all, to consent unto them, which oftentimes tickle and stir us up, and we perceive some motion in us which is against God, and is rebellious to the integrity and uprightness which is contained in the law, and such desires are forbidden in this place. So we see, that God, not without cause, having condemned all evil desires and affections, annexeth, that this is not yet such a perfection as he requireth: but we must know that every affection which stirreth us up unto evil, albeit we conclude not any thing within ourselves, neither rest ourselves on it, that if only a concupiscence forcibly break forth in us, and we strive therewith, that this is a sin committed: we are culpable before God. And thus we see what integrity is required in this place when our Lord having forbidden wicked desires, adjoineth that both our senses and minds must be locked up in such sort under his fear, and inflamed with such a love and desire, to walk in all holiness, that we be not moved or driven either on one side or other by any wicked passion, to desire either the good or the wife of an other. Now seeing we have the intent and meaning of God, let us diligently consider whereunto he bindeth us. For the law aught to serve us for a looking glass, to behold the poverty and misery which is in us: and after that we shall have understood what our duty is, let us know that we are to be condemned, if we come not near that perfection, to the which God hath called us. You see whereupon we must slay to make our profit of this last commandment of the law. And to the end that we may be so much the more attentive, and that we may know that this is a doctrine which requireth, that we apply our whole studies therein, let us bear in mind that which S. Paul saith, That being reputed a great and exceeding wise Doctor, 
Phil. 3. ●.  having been nourished in the law of God from his infancy, yet was he so blind, that he understood not what the law of God meant, until he was converted, and that our Lord jesus Christ had enlightened him by his Gospel, to the end he might know whither the law of God aught to lead us.  
Behold then Saint Paul, who was instructed in such sort, that he was in great reputation among men, not among the paynim, to say, that he was some great Philosopher: but he was taught and brought up in the law of GOD. And touching his life, he protesteth, that he lived irreprehensible, as without all fault before men: Lo, I say, Saint Paul an holy and learned parsonage after the common estimation of men, but yet a poor beast touching the law of God. And why? He saith he esteemed himself living, & that he thought himself just before God, and knew not that he had need of the mercy which GOD offereth unto all sinners. For he abstained from theft, from fornication, & such like things: he had no wicked desires in him which one might perceive, and which might be known unto men, so that he justified himself in his own fantasy. Now in the end, when God had taken pity on him, he opened his eyes, & made him to understand that which is contained in this last commandment, Thou shalt not covet. Behold how S. Paul began now first to understand the law, in which before he was a doctor, making profession thereof, wherein he had been taught and instructed from his first age. Until he had well considered and medicated of this, he tripped over the quick coals, he learned his lesson (as we say) by rot, he never tasted nor understood the force and power of the law, he never knew that this was sin, to condemn himself before God, and to have his refuge to his mercy, in the which the hope of our salvation lieth, and whereupon it aught to be grounded. Seeing then S. Paul knew not the law, and had no right understanding thereof, but by this word: let us labour herein with so much the more diligence: and seeing that all the time of his life, until his conversion, he was so blind, that he understood not this word: by so much the more aught we to be attentive in this place, for we are of no greater ability than he: but God by his holy spirit must reveal to us what this concupiscence is, which he hath in this place condemned. Now beyond all this, we must have an other admonition which is very needful and necessary for us. For the devil hath sought in such sort to cover and hide this precept, that a man should not know the intent and meaning of God, but that one should lightly content himself, to condemn only those evil concupiscences for sin, which appeared manifestly, and whereof a man were plainly convicted. So that many have restrained this word of concupiscence to those evil affections and desires, which import a resolute will and full consent. Now this is against the natural sense and meaning of Moses: and yet is this a doctrine fully concluded on in papistry. Although the Papists cannot deny, that to be pricked and provoked with an evil and wicked desire, is a damnable vice, and which proceedeth from original sin, and from this corruption which we draw from our father Adam: yet they imagine that after baptism this is no more a sin. As if such a fantasy come into the mind of man, to doubt of the promises of God, to murmur against him, to be angry with him: when a man shallbe afflicted, if it come into his fantasy to accuse God of injustice and cruelty, this is not a sin say the Papists. Neither are these of the rudest & ignoraniest sort among them which speak thus, but this is a general resolution & doctrine universally concluded on in all their devilish Synagogues. There is not a synagogue among them, where this hath not been received as an article of faith: namely, that a man being provoked and stirred up with some wicked desire sinneth not, that if he be tempted in himself to commit murder, to empoison any, to commit fornication: and briefly, to be guilty of all the crimes and enormities in the world: if so that he consent and assent not thereto, (for lo the words which they use) that is to say, if he resolve not himself herein, to say, I will put in practise my wicked conceit, and that he stay not himself hereon to please himself in this wicked affection, all this is no sin. This is, say they, but to exercise us in combat and fight against sin, and we then declare that we are valiant champions, and that sin beareth not rule over us, or reigneth in us. Now I grant it is true, that the faithful show well that the spirit of God reigneth in them, when they repel and beat back such temptations, when they bridle and captive themselves so, when they resist and withstand such things, knowing that they are contrary unto God, and that he condemneth them. It is certain that hereby it is showed, that God hath given us victory over sin, and that the virtue and power of his spirit abideth in us, and that we are stout and valiant champions to bid battle against Satan. But this is not to say, that we are exempted and freed from all fault, and that we may so pluck out of us all sin, and ransom ourselves so fully, as if it might not stain and spot us no longer. Alas, we are far wide from this. For on the one side it is true, that we have great cause to praise God, that he bestoweth this grace on us by his holy spirit, to surmount & overcome all wicked affections. But in the mean time, we aught to bewail ourselves, knowing that we are on our part overweak, and that if he take not pity on us, forasmuch as we have within us an evil and wicked conscience, which is to provoke his vengeance against us, we should well deserve to be thrown down of him into the bottomless pit of hell. But let us note how God would here open and discover the shame and reproach of the Papists, and how he would show that the greatest Clerks among them, are more rude and ignorant than the poor unbelievers which never heard one word of the holy scripture. And why? For let us consider of that which is contained in the law. It is said, that the sum of the law is, That we love God with all our heart, with all our mind, with all our understanding, with all the faculties and powers we have. If it were said, Thou shalt love God with all thine heart, a man might with some colour conclude, that there is no sin, but when the will is certain and resolute. For the heart in the Scripture, although it signify sometime the understanding, yet is it taken for the william. Now then, one might use this cavil: 
Deut, 6. 5.  It is said, That we must love God with all our heart, 
Mat. 22. 37.  if so be then our will be not contrary: well, it is enough, we have quited ourselves before God. For one might happily restrain the will from consenting to this wicked affection, and so it should seem that the wicked desires which first incite and stir us up, and yet hold us not captives, be not comprised under sin. But God addeth, With all thy heart, with all thy understanding and thoughts, and with all thy powers.  
Let us now consider, if I conceive any thing against God, if I conceive any evil lust or desire of fornication or stealing, albeit I cleave not at all unto it, whether one part of my soul & understanding be not already corrupted, and whether I love God with all my heart, when one part of my understanding is bend against him? There is no question of the heart, but of this apprehension and conceiving of the mind, which is in the soul of man. Now I show well that there is vanity in this, that the fear of God withholdeth me not as it aught. It followeth then, that I am culpable and condemned, because I discharge not myself in loving GOD, as he hath commanded me. And again, is there not some virtue and power of my soul which applieth not itself to think on this or that, which is contrary unto GOD and his justice? So then, we see that evil and wicked thoughts are condemned, and that we cannot so excuse them, but that GOD shall worthily punish us for them. And let us know, that albeit men never consent unto evil, to have their will resolutely bend thereunto: yet cease they not to be accursed before GOD, if he would use his severity against them. Now therefore we have the true sense and meaning, and we see withal, that we must take diligent heed to this place, that we be not seduced and abused herein. And the example of Saint Paul aught to prick us forward so much the more, seeing that he confesseth that he was ignorant of the law of GOD, until our Lord jesus Christ had enlightened him by his holy spirit, to the end he might know what this word of concupiscence imported. It remaineth that we now apply this which hath been touched to our use and profit.  
In the first place therefore let us learn, that to serve God well, and as we aught, we must not only desire to do well, neither is it sufficient that we profit herein, and proceed effectually: but we must purge ourselves of all evil and wicked affections, and of all corrupt thoughts, in such sort, that all our senses & understanding tend to this end, to give over ourselves fully and wholly unto God, that we may show we have not been so distracted, as to bend on one side or other: but that we be held up so straight, as to run without being hindered or stayed: yea, to run in that way, which God showeth us, so that there be in us nothing, but all purity: and when we shall have well and throughlie understood this, we shallbe advertised to be watchful, and to stand on our guard. For we see how men wander, and lead themselves astray. And what is the cause hereof? Because they reckon (as we say) without their host. For they expound the law of GOD after their own fancy, and they think it sufficient, if their will be not wicked, and that they rest not themselves on their evil thoughts. Well, God will not impute this unto us, say they: and hereupon they walk on in their wicked concupiscences, and they have an headband which they put before their eyes, that they might not know how closely they deceive themselves. Now when men speak thus, yet this will not serve them to escape the hand of the heavenly judge. Let us therefore take diligent heed, we restrain ourselves in our concupiscences. For God hath not only condemned wicked intentes and purposes, but all desires also, which provoke us to evil, and drive us thereunto. Let us therefore walk in so much the greater fear, let every one hold himself, as it were under lock, forasmuch as there is no part in us, which is not infected with sin. For let us examine all the faults of our soul, and we shall find sin dispersed over all: as when a poison hath entered the body of a man, so that every part thereof is infected. There is in us such an universal leprosy, as possesseth both the bones and the marrow, the thoughts and the affections, and all which is in us. Seeing then it is so, that our nature is thus corrupted, aught we not to be so much the more vigilant and watchful to hold ourselves in bridle, seeing God by the law hath condemned all wicked thoughts, which tend to incite us unto evil, seeing he hath condemned the smallest motion which flattereth & tickleth us, and when we only feel our will a little pricked and stirred, albeit it be not at all held captive? When we see this (I say) have we not great occasion to awaken us to walk under the hand of God, in so much the greater heedfulness? So then behold how this precept aught to awaken us, when we are so sleepy and southfull, and would so easily acquit ourselves of our duty towards God. But let us know, that no such shifts will serve us to escape. And why? God followeth on always to condemn wicked desires, having condemned wicked counsels and purposes. Now this doctrine aught to serve two ways to our use and profit. First, it may teach us more fervently to pray unto God to govern us by his holy spirit, and to purge us from all our corruptions and vices. And again, having made our request and prayer unto him, that every one force himself, that we use violence with our nature, with all our senses and appetites, seeing there is in us such a rebellion against the law of God. As S. Paul also speaketh not only of the wills of men, when he saith, 
Rom. 8. 7.  That through their perverse and crooked nature, they are enemies unto God: but he mentioneth the affections & thoughts, for he useth a word in that place which signifieth the thoughts which we conceive. Seeing it is so, let us know, that when we shall have bestowed our labour well, to hold ourselves snaffled with the bridle of God, that yet some evil desires shall escape us, for which we aught to lament and bewail ourselves before God. Lo what the first use of this doctrine is: namely, that we have this zeal to call upon God to govern us by his holy spirit, and that we employ all our pains herein, and use such force with ourselves to be retained from all evil, that Satan have not his entrance into our hearts, that he may not make any breach into us, to win possession of our bodies: but that we keep him aloof and far off. And as soon as we shall perceive any thought in us, which shall tend unto evil, let us come forth to oppose ourselves against it, let us make this bar, to say, What? God must bear rule wholly in thee, he must possess not only thy mind, but all thy senses and thoughts. For the second, we must learn to condemn ourselves, & give all glory unto God, in confessing that we are all culpable & guilty, and that if he call us to accounted, & shall use severity with us, lo we all perish and are cast down to the bottomless pit of hell. We must come unto this point, otherwise we shall not profit in the law of God, as we aught. But here a man may demand, seeing that God knoweth the frailty and weakness of men, Why he either strengtheneth not them better, or why he maketh a law so strait and so austere? For it seemeth that God would oppress us, when he forbiddeth wicked desires, and that he is not content that we tender him obedience in our wills, enjoining us no further thing by adding this word. And lo why these jesters say, That God would spite and anger men in his law, and as it were forbidden them to scratch themselves when they itch. But we must come to know this misery and wretchedness which is in us: namely, that we have neither thoughts nor affections, which are not rebellious unto God. Let us not therefore marvel, if there be such a strife and combat between the law of God, and our lusts and appetites. And why? For when we have diligently sifted and examined what soever is within us, we shall find there is nothing but all manner of corruption and damnable wickedness. For we cannot conceive one only thought which tendeth not unto evil. Seeing it is so with us, and that God hath given us a perfect rule of all goodness and upright living, hath he not as it were thundered against us? And is it not manifest, that the fire and the water are at less strife, yea, agreed better, than the nature of men, and the justice of God? Let us not therefore think it strange, that God hath so reproved our appetites and lusts: and when we hear the blasphemies which these jesters spew forth, let us detest them as monsters. For in stead of glorifying of GOD in his justice, they fling themselves and spurn against him, as savage and furious beasts. Lo what we have to note touching the frailty and weakness of men: that albeit it be so great: yet he condemneth it in his law. And why? For when GOD ordereth our life, and showeth us how we are to walk, he hath not respect what we can do: but he considereth of that we own him, he respecteth what uprightness and innocency of living is, though it be not found in us. We are the creatures of GOD: aught we not then to give over ourselves wholly to his service? Without all doubt we aught: for this is a percemptorie reason: and can not be gainsaid. And men may well mutter and murmur hereat, yet shall they always be convicted with so manifest a proof, that having their being of GOD, and for him, they aught to dedicated unto him all their senses and affections, and whatsoever there is either in their body or their soul. Now withal let us note diligently, that we cannot acquire us of our duty towards him. But where is the cause hereof, but in our own nature? But this we draw from Adam. It followeth not, for that we are held captives under sin, and that this cursed servitude and bondage hindereth us from doing well, and maketh us give ourselves altogether unto that which is evil, what ever other cause be hereof, the root is in us, and every one shall feel himself culpable. 
jam. 1. 13.  And we must not say, that we are driven hereunto by any external force, but every one is led and driven unto this by his own proper concupiscence, and so there remaineth no excuse for us. And hereby we see that we must not measure the law of God by our own faculties and powers. And why? God respecteth not what we can do, or what our power and ability is: but he respecteth how far we are bound unto him, he respecteth this integrity and perfection, which is without us. Behold what we have to observe. And this is that which abuseth and deceiveth the Papists. For they have this principle among them, That the law of God is not impossible unto men. It is wonderful how they have been so mad, how the devil hath enchanted and bewitched them in such sort. For this doctrine is most clear and manifest throughout all the holy scripture: namely, that men shall be always condemned by the law, and must always have recourse to the mere grace and mercy of God. When Saint Paul will prove that men are accursed being sinners, 
Gal. 3. 10.  and that there is not at all one just man, what argument or reason is it which he useth? He allegeth the place of Moses: Cursed is every man that continueth not in all things which are written in the book of the law to do them. Now it might seem at first sight, that Saint Paul hath evil argued, and that this reason is impertinent. For let it be granted, that all they which have transgressed the law of God, are accursed: yet it followeth not, that all mankind be cursed. For if one man observe the law, and acquit himself herein: lo he is exempted out of this condemnation. Some than shall be found which shall have observed the law of GOD, and therefore all are not cursed. But Saint Paul presupposeth that the law is unpossible, and if he had not took this as granted, he might seem to have proceeded in his argument without sense or reason. Thus we see that the Papists have taken and grounded themselves upon a principle and ground, altogether contrary to the spirit of God: yea, they are so rude and ignorant, that they have not yet learned and understood the ABC of faith, and of Christian religion. So then, let us diligently note, that when question is of the law of GOD, we must not measure it by our strength and power, to respect what we are able to do: but we must consider what we own unto God. Yea: but what then shall be the mean to deliver us from the curse of the law? For it seemeth unto them, that all the world must needs be damned. I grant it well, and it behoveth it be so, that is, that we be all damned, if we will have salvation in Christ jesus. For how shall we seek unto the grace and mercy of God, except we know the want and need we have thereof? Men would not seem beggars by their good william. But as long as we shall think any justice to be in us, we shall never have any care to seek it elsewhere, than in ourselves, & therefore we must be wholly rid of all opinion of our own virtues, we must perceive the wrath of God which is bend against us, we must feel the weight and burden of death which lieth on and presseth us. For without this, it cannot be that we shall be able to prepare ourselves to obtain mercy at the hand of GOD. But this thing requireth a more large and ample declaration. Let us therefore first of all bear in mind, that when we feel any evil thought to arise in us, and that our appetites and lusts, with any pleasant motion, shall tickle and stir us up unto evil, that we be culpable and also guilty of sin before GOD. But here one may demand this question, Whether, if when a man conceiveth a wicked thought, and he be so far from resting on it, that he detesteth it before he feel any prick and provocation thereof, whether this be sin? As there are many thoughts, which touch not our heart, which move us not at all, which engender and breed no wicked lust in us: yea, a man may have some thought arise, being as it were half a sleep: and well, this flitteth from him without moving the heart, or drawing any lust after it: and yet for this we must lament and bewail ourselves before GOD, and know, that except God stayed us by his grace, we have opened the door to Satan, whereat entering in, he might incontinently win us unto farther wickedness. We must therefore be sorry for this thing, albeit GOD imputeth it not unto us for sin. But there is now a second degree, when not only we conceive some wicked thing in our mind, moved hereunto by some present object: but when we shall be thereby something moved, that we shall feel some prick of Satan which stirreth us, then is sin conceived, that is to say, although there be no consent given: and albeit the will be not resolute herein, yet is sin formed before GOD, and it is damnable in his sight. for to have this better understood, we must allege examples hereof. It may so happen, that a man beholding either the house or the land of an other, conceiveth some flying fantasy, and yet his heart is nothing moved herewith, he hath no such desire bred in him, as to say, I would this were mine: but he passeth from this thought, and seeth it is but a vanity: he could not withstand it from arising in him.  
But albeit there be not here in any wicked affection and desire, yet notwithstanding, GOD doth hereby warn us of our infirmity and weakness. And we must hereupon humble and bewail ourselves, and acknowledge that this is already a sin, for which we were to be condemned. For let us consider whether this shall be found in the Angels of heaven. It is most certain it shall not be seen in them. And yet the justice and righteousness of Angels, shall hardly suffice to satisfy and answer the law of GOD. True it is, that there is in God an other justice, as we have seen in the book of job, which surpasseth and exceedeth this of the law: but if the Angels of heaven apply themselves to fulfil the law of GOD, without doubt it is all they are able to do, to conform themselves to the rule which he here prescribeth us. We see then, that this is a vice, for which men aught to condemn themselves: not when they shall have had any occasion offered, whereby some wicked affection might arise: but when they shall have bred in them such a desire, as to say, I could wish this or that. Although a man incontinently repelleth such a desire, and stayeth nothing at all upon it, yet is he culpable of this covetousness which is here mentioned. Now, seeing this is so, let us learn altogether to condemn ourselves: and again, let us beware we fall not into a double condemnation, when we shall not only have coveted something to provoke us unto evil, but shall have nourished this desire: as when a woman hath couceived, she nourisheth her child until she bring him forth: for when we shall have loosed the bridle to our wicked lusts and desires, so far, as that our will be won, in so much that we rest ourselves on wickedness, to give our full consent thereunto, behold how we incur a double condemnation: and then must we with more and greater tears bewail our misery: for we see we have brought two condemnations upon our heads, except God of his infinite mercy and goodness bear with us. Lo, what we have here to note touching evil and wicked thoughts. Now withal we must return to consider of the remedy we have herein: for we were in a desperate case, as being utterly confounded, if we had not this grace and mercy of God, whereby we are succoured and relieved. Therefore, when we shall have understood and confessed, that we are in all sorts that may be culpable, behold, God calleth and showeth us, that of these so many wicked desires which are in us, although in their own nature they are sin: yet will he not impute any of them unto us for sin. Is then a wicked desire reputed sin in the faithful? No. But here two divers things are to be considered. For if we respect the nature of the vice, it is always sin. But doth God pardon it? Why then behold, he calleth none of these evil concupiscences unto account, forasmuch as by his free mercy and goodness he pardoneth them unto the faithful. We know also, that by the blood of jesus Christ, all our spots are washed and wiped out: and baptism is hereof a sure testimony and witness unto us. For by it have we been washed from all the filths and pollutions which are in us, that we might appear pure and clean in the sight of God: yea, which more is, those mortal and deadly sins which are acuiallis committed, shall not be imputed unto us, because (as I have said) that God hath buried our sin, and will not regard it: but we must notwithstanding have respect unto it, and beware diligently how we offend. But if any abuse and deceive themselves, to be persuaded, they conceive no wicked desires, this shall occasion GOD to call them to their account. And why? For, when men flatter themselves they must needs be condemned. And lo why the devil hath so much endeavoured to blind the eyes of men, in making them believe that none of all these things are sin: yea, we see how the Papists think that the grossest faults that may be, are soon wiped out with one sign of the cross, or with one Asperges of holy water. They think these things are nothing, and they sport themselves with GOD, as with some little child. But let us contrariwise remember, that when we shall not only slug in sin, but shallbe greatly inclined to flatter ourselves in our vices: let us (I say) remember to take unto us this glass of the law, and to behold ourselves in, that we abuse not, nor deceive ourselves. A man may have his face foul and dirty, every one shall mock him, and yet he shall see nothing thereon: but when her looketh in a glass, and seeth all his face soiled, than he withdraweth himself, and goeth and washeth it: so have we need here to do. It is true, that the whole law of GOD is as a glass, to show us our filthiness, that we might be confounded and ashamed of our wickedness: but we must have to consider of our condition a most clear and bright glass. If we read this only, Thou shalt not steal, Thou shalt not be a murderer, nor adulterer, every one will make himself believe, that he is guilty in nothing: but when we come to this commandment, Thou shalt not covet, lo GOD soundeth not only the depth of our heart, but all our thoughts and imaginations: there is nothing which he trieth not and examineth? and those things which we shall accounted for no faults, shallbe condemned before GOD, and he shall be judge of them, if we on our part will not judge them. Now, in the mean time we are to magnify the mercy of our God, that when we are so many ways culpable, he yet receiveth us as just and righteous. Let us compare together the justice we obtain by the means of faith, and the malediction which is on us, wherein we are plunged. Are we culpable before GOD of one offence, of three, of any number? Nay rather, are we not plunged into such bottomless gulfs, that when we shall begin to make our account, we shallbe overwhelmed and confounded with the multitude of our offences? An hundred millians of faults are the hundredth part of them which we have committed in the sight of GOD, we are guilty in so many, that there is neither end nor measure in our sins. Yet for all this, GOD receiveth us so to mercy, that we are accounted just before him, as if there were in us all integrity and perfection, and that we wanted nothing of fulfilling the whole law. Therefore, when God bestoweth on us this gift of faith, whereby we apprehended and take hold of the grace and mercy, which hath been purchased us, by the death and passion of our Lord jesus Christ, that we will now do him this honour, to say: Lord, it is in thy mere goodness and free mercy, that our salvation consisteth: when GOD (I say) pardoneth us such an infinite number of sins and offences, and clotheth us with his own justice: see we not how far we are bound unto him for this inestimable goodness? So then, when the law of God shall have utterly confounded us, seeing not only our concupiscences exceed all number, but that we are buried in them, as under great and huge mountains, if GOD would severely deal with us for them, let us know, that God will not leave us in despair, but as soon as we are beaten to the ground, he helpeth us up again: when he seeth our weakness, he reacheth us out his hand, and calleth us unto him, and willeth us to be of good comfort, when he for his mercy's sake, will impute none of our sins unto us. Lo, in what sort the faithful continued in glorifying of God, although they be in themselves condemned. And at this end we must always begin, to be veterlie confounded in ourselves, that our Lord may deliver us from the deepest dungeon of death: seeing that our only salvation lieth and consisteth in his mere mercy and grace. Now withal, let us walk in all heedfulness, let us diligently look unto ourselves, knowing that when we shall have employed great pains to serve GOD, when we shall have shunned all occasions which might lead us unto evil, when we shall have subdued our lusts and affections, when we shall have further endeavoured to repress wicked thoughts, we are yet to condemn ourselves, and to stand in great fear of the anger and displeasure of GOD. For, although, (through the virtue and power of his grace) sin reigneth not in us, yet doth it always devil in us, and staineth us still with some blot of filthiness and uncleanness. Let us therefore bewail ourselves hereof, and lament in such sort, that we be hereby incited and pricked forward to do our duty. We see in what sort Saint Paul speaketh, after that he had profited so far, and was come even to an angelical holiness: O wretched man that I am, 
Rom. 7. 24.  who shall deliver me from this body of death? And why is it so, that he desireth death in himself? For no other reason, but because he saw sin abiding in his body. Now, moreover we must know, that we aught not, although every day we see a million of faults in us, to be discouraged. Lo, why Saint Paul exhorting the faithful to flee from vices saith not, Let not sin devil in you: but he saith, 
Rom. 6. 12.  Let not sin reign in you. I grant it were to be desired, that sin dwelled not at all in us: but although we be not altogether rid thereof, yet must we not be to much dismayed. But when he saith that sin dwelleth in us, let us know that this ●s first to warn us of our miserable condition: and again, to admonish us, that we must be exercised continually in combat and fight with sin, to the end we should more feruenthe desire the aid and help of our God, praying him to fortify and strengthen us by his power, and by the grace of his holy spirit, which he hath given us, in the name of our Lord jesus Christ.  
Now let us cast ourselves down before the face of our good God, with acknowledgement of our faults, praying him to make us feel them better than we have done, and that we may learn to conform our lives to his obedience, who respecteth not only the outward works, but regardeth what our wills, our affections, and all our thoughts are. And because we can not in one day come to such a perfection, pray we him that this may be an occasion to humble us, and to stir us up more manfully to fight with sin, that every one awaken himself to correct the vices which are in his nature, until God ridding us of this flesh and corruption, clothe us with his justice, and reform us altogether to the image of his glory. That it will please him to grant this grace, not only to us, but to all people and nations of the earth, etc.   

The. 13. Sermon.  Deut. Chap. 5. 22 These are the words, which the Lord spoke unto all your multitude in the mount, out of the midst of the fire, the cloud, and the darkness, with a great voice, & added nothing thereto: and wrote them upon two tables of stone, and delivered them unto me. 
BEcause we find no better excuse for our lose behaviour, or for our rebellion against God, than to allege ignorance, we could be very well content to have always this cloak and coverture, to say, that we understand not those things which God speaketh unto us, or that he directeth not his talk, unto us, or that his voice is over far for us to hear it. But God perceiving such a malicious wickedness in us, hath sought to prove at all that which men might allege for their defence, to the end they might no longer have any excuse for themselves. And therefore when he published his law, see why he would that the doctrine therein contained, should be pronounced with an high and clear voice: and that it should be spoken in the ears, not of three or four only, but in the hearing of all the people, both of the smallest and greatest: briefly, of all without exception. Again he would that the law should be written, that it might continued, and serve for the use, not only of one age: but that even to the end of the world it might have his force and vigour, his rule & authority. Lo, why in this place it is said, That God spoke with an high and mighty voice. Whereby Moses giveth us to understand, that the law is no such secret and hidden doctrine, that any one need to allege, that he is not so great a scholar as to understand it. For God, not without great cause, hath so exalted his voice, when he would prescribe a rule for the ordering of the life of men. And he adjoineth this of purpose, that the Lord spoke unto all the multitude and assembly, as if he should say: True it is that God hath chosen some among you to be your governors, and hath given them of his spirit, yet will he that his law be known of the most rudest and ignorauntest, that it may be a common wisdom unto them all: that is one of the points we have here to note. The second is, that God had added nothing after these ten sentences or sayings. Whereby Moses admonisheth the people, that such brevity and shortness, as GOD useth, aught to encourage them, to receive what he shall speak. For he proposeth to them no great volumes, which might occasion us to reply, that all our life would be to little to study them. God therefore hath not been over long, when he delivered his word, he hath instructed us in ten words, and no more: count we them on our fingers, and we shall have instruction touching all that which is required for the well ordering of our life. Withal, Moses hereby would have us understand, that seeing GOD hath given us so certain a rule, and that himself would add nothing whatsoever, to that which he had said, that we aught to hold ourselves content therewith, and that it is not lawful for the creatures, to adjoin any thing thereunto. And this is the second point we must note. For the third point he addeth again in this place, that whereof he had before spoken: namely, that God when he published his law, spoke out of the midst of the cloud, that the mount smoked, that there were flames of fire, that the lightnings flew abroad. And whereunto tendeth all this? Even to this end, that the doctrine of God might have the greater majesty, and that men might be induced to humble themselves in all reverence before GOD, to subject themselves fully and wholly unto his word, and to yield all dutiful obedience unto it. Lo then three notable points recited here by Moses, before he proceedeth to the rest which folioweth. Now touching the first, let us bear in mind, that which hath been touched: namely, that GOD hath spoken with an high and clear voice, and that not to one handful and small assembly of men, but in general unto all the people, and that this is for no other end, but that we might know, that the word of God shall sound loud and shrill enough in our ears, for us to hear and understand it, except we will wilfully play the deaf men, and stop our ears at it. I grant all our senses are so weak, that we shall never be able to comprehend one word of that which God speaketh unto us, except he inligh●en us by his holy spirit. 
1. Cor. 2. 14.  For the natural man perceiveth not the things which are of God: they are to high and profound for us. But where of cometh this default and blindness, but from our own corruption and wickedness? For it is most certain and true, that the verity & truth of God in itself, and in his own nature is easy enough, and plain to be understood. Let us not then allege, that it is to dark and obscure. But how must we behave ourselves to profit thereby? If we will that God make us to profit in his word, let us be humble, and obedient, and little in our own eyes. For it is not for nought that he promiseth to teach and instruct such as are humble. Let us not then trust unto our own wit. Let us not come to the hearing of his word with such an haughtiness and presumption in us, as to think we are of sufficient capacity to judge of that which shallbe said: but rather let us desire of God, that he will open our eyes, that he will reach us out his hand to lead us: and let us confess, that we are not of such dexterity of wit, to profit under him in his school, except he bestow it on us. When this humility shallbe in us, doubt we not but the word of God shallbe easy unto us, and that we shall know, and understand, whatsoever is therein delivered unto us. Hereby we see what misery and wretchedness hath been heretofore in the world, that the common people, and in a manner all, have foreslowed, and even withdrawn themselves from being taught by the holy scripture. For they thought this belonged only to the Monks and Priests. And in the end such a foolish and beastly opinion was conceived, that men thought all divinity aught to be cloistered in their dens and cabins. Now for all this, this testimony hath always remained, and must endure to the end of the world, that God hath spoken with a loud voice, that he hath not hid, or drawn himself back into some little angle and corner of the earth. So this hath been a most wicked unthankfulness in men, that they have left the word of God as clean cast off & forsaken of all. And so much the more heedfully aught we to note this place, wherein it is said, that God directed not his speech only to some great Doctors, but hath communicated his voice to the wheel people, even to the most simple & lest among them. And withal let us, to whom God hath restored his world, praise & magnify him for so inestimable a benefit, whereof the greatest part of the world have deprived themselves by their own malice and reckless negligence. Let us, I say, praise and extol his goodness, that his word at this day soundeth in our ears, that we may read it, that all both privately and publicly may be partakers thereof, that this heavenly treasure is laid open unto us to use and to enjoy it. Behold an inestimable benefit, & above all, he bestoweth on us, for which we aught to magnify our God, as priceing this benefit above all the rest. Moreover, let us be attentive to hear our GOD speak. Let none allege here any excuse to exempt himself from this duty. For seeing that GOD speaketh to the whole company of the faithful, to all them which are baptized in the name of our Lord jesus Christ, let every one in his degree and calling apply his study to profit in the word of GOD: and let us all in general take God for our Master, and let us be ready to hear him always, and as often as it shall please him to speak unto us, as he ceaseth not daily to do. And thus much be noted touching the first point: wherein it is said, that GOD hath spoken to the whole multitude and assembly. Now let us come unto the second point we noted: namely, that he added nothing. And this is said, that we might with better courage hear that which is contained in the law. It is true, that all that which Moses hath written, appertaineth to the law, all that likewise which the Prophets have left in writing: finally, whatsoever hath been adjoined in the Gospel, all this (I say) containeth one substance of doctrine, and the Bible is big enough: but yet, because we should not need to wander far, or make any great inquiry after that, whereunto we aught to tend, GOD hath proposed us one certain scope and mark, at which in ordering our whole life we might aim, and shoot at. For all is referred to these ten sentences, as I have said. Let us then but count over our fingers, and we shall have the ten commandments of GOD, all is concluded in a short sum, which we aught to bear in mind, to be good scholars under GOD. Therefore, when God useth such brevity, are not men to to wicked and untoward, if they refuse such a doctrine, if they will not for all this be at so much leisure, as to profit in the word of GOD? How therefore let us lay aside all such vain and frivolous replies, to say: O, the holy scripture is a deep sea, it is a bottomless pit, if a man enter into it, which way shall he be able to get forth? Let us allege no such things. It is true, 
1. Pet. 1. 12.  that God showeth in the holy scripture, that which the Angels desire to behold. It is true, that we can have but some small taste thereof, while we devil in the world. It is sufficient, that we know in part, 
1. Cor. 13. 12.  as Saint Paul speaketh, and in darkness, beholding as it were in a glass, that which we can not see as yet face to face. All this is very true: yet so is it notwithstanding, that God hath so conformed and abased himself unto our rudeness and slenderness, that these things are easy unto us, or at the lest we shallbe able to understand so much, as is profitable for our salvation. If with all there be things doubtful and obscure, let this sobriety be in us, that we advance not our own judgements, but that we first ask counsel at the mouth of GOD, knowing that we are yet far from our perfection. And yet, according to the measure, which he hath given us, we may always glory in this, that our Lord jesus Christ will not leave us in doubtfulness and ignorance, but that he will give us so sure and certain a way, as wherein we shallbe able to walk with great assurance: knowing that he hath not called us in vain unto himself, when we shall not have any uncertain, and wandering course to run, but so certain a mark proposed, as whereunto if we shall direct our race, we shall not need to fear any erring, as destitute of some good guiding and direction. Let us therefore bear in mind, that our Lord hath not spoken according unto his own nature. For if he would speak in his own language, should he be understood of mortal creatures? Alas no. But how speaketh he unto us in the holy scripture? Verily he lispeth and stutteth for our better understanding. Saint Paul saith, that he become as a nurse of little children, when he preached the Gospel. Now when he spoke it of himself, 
1. Thess. 2. ●.  there is no doubt, but that he would show thereby the goodness of God, which so governed him by his holy spirit. And this which is in S. Paul, we shall find likewise in Moses, & in all the Prophets. Let us then diligently note, that God is made as it were a nurse, which will not speak unto her infant, as she would unto a man, but will have respect unto the capacity of it. So God abaseth himself, forasmuch as we could not understand what he said, except he submitted himself to our understanding. Lo, for what cause he is like a nurse in the holy scripture, that men might not perceive his great and infinite majesty, to the which we can not come, nor approach any thing near unto it. Seeing GOD hath been so gentle unto us, as to open himself unto us in most familiar manner, so much more grievous a condemnation shall fall upon our heads, if we bestow not pain to profit in that doctrine which he hath, as I may so say, showed unto us, that there resteth nothing for us to do, but to swallow it, and digest it.  
Let us therefore note, that when Moses saith, That God added nothing to these ten sentences, it is to this end, that we should show ourselves more easy to be taught, and be the more encouraged, knowing that God will not make us to wander, and take endless labour, as in a thing which hath neither bank nor bottom: but he proposeth unto us only ten sentences. True it is, that he hath expounded these ten commandments by Moses. And again, consequently by the Prophets. lastly, we have had the final declaration of them by our Lord jesus Christ, as it is at this day delivered us in the Gospel. But what? We have yet this mark, whereunto we must always order ourselves. We have but ten words for our lesson, and seeing it is so, aught we not to judge ourselves very froward and perverse, if we despise so great grace of God, and if we come not unto him, when he handleth us after so gentle a manner? This we have then briefly to bear in mind of this easiness and plainness which Moses showeth us to be in the word of GOD. And withal let us also note, that he would hereby warn us, that we learn to content ourselves with the simplicity of the law, that we advise ourselves how we come to control GOD, to clout our patches and pieces to his word. For when he spoke, he spoke once for all, and will that men hold themselves to that he hath said. As we shall see hereafter, how he hath straightly forbidden us to bend either to the right hand, or to the left, or to add any thing to his doctrine. And in very deed, seeing GOD hath adjoined nothing thereto, who are we, to enterprise and take in hand any thing above him? Think we, that when GOD delivered his law, he had lost his memory, and knew not what was profitable for us? Can a man bethink himself of that which hath been unknown unto GOD? And again, beside all this, when our Lord hath so applied himself unto us, think we he would instruct us by halves, and leave us in the midst of the way? Let us therefore bear in mind, that seeing GOD having pronounced these ten sentences, added nothing unto them: we must so wholly apply and rest ourselves simply on that doctrine which is contained in his law, that we venture not to interlace any thing of our own whatsoever? but let us know, that this is our perfect wisdom, to be obedient unto our GOD. It this had been in all times well observed, we should not have been at this day so encumbered, to amend the corruptions which reign throughout the world. For, from whence cometh it, that men have corrupted all religion, and the service of GOD, as we see it is come to pass in Popery? The Papists will vaunt and boast themselves of serving GOD, when they shall have their solemnities, their ceremonies, and other like trash. And whence is this? Even from this, that they have presumed to add some thing to the word of GOD, when they thought it not sufficient, that GOD should be served after his own manner and fashion: but men must rear up some new devices in their brains, and fancy whatsoever they should think good. So then, all this which they call the service of God in Popery, is nothing else but a farthel of trumperies, which men have made up together, and not only this, but that which hath been spoken by the Prophet, 
Esaie, 29. 18.  hath been accomplished in them: namely, That they have despised and set at nought the commandments of GOD, while they have been given to their own inventions. And men see the wickedness and mischief which is happened by this devilish boldness and presumption, when men have gone about to disguise the word of GOD by their lies, and dreams, and dotages. So much the more diligently therefore aught we to note this place, when it is said, That GOD having once spoken, added nothing to that which he had said. And in very deed, as I have already said, this is an horrible blasphemy, when men will attempt to find out, I know not what, some thing better than that which is contained in the law of GOD. This were to reprove him of a lie, or to think that he was not well advised, or happillie that he forgot to give in commandment that which he aught. And shall men find out some thing better than he? Nay verily. Then let us learn to order ourselves in such fort unto God, that we have this always imprinted in memory, that God having spoken, he made a full end and conclusion, to say, These are my limits & borders, whosoever will presume to go beyond, shall but venture further to break his neck. And in deed it can not otherwise be, but a ruin and destruction shall follow upon us, when we will not keep us in that high way, which God hath made, and hedged in for us. Now, albeit GOD speak not at this time in so visible manner, as he did then to the people of Israel: yet aught we often to call to mind this lesson, which is contained in the law. True it is, that God hath not spoken twice, but he hath spoken once for all, as we say: but we on our part must again and again call it to mind, as it is also said in the Psalm, The Lord hath spoken once, I have heard him twice. For hereby we are admonished, 
Psal. 62. 10.  that it shall not suffice to have understood for one day that which our Lord will have pronounced and published in his name: but we must often and sundry times meditate thereupon. Let every one therefore exercise himself herein all the time of his life, and let us not cease evening & morning, to call this to mind, and to consider well that which our Lord showeth us. For when we have employed all the time of our life herein, we shall hardly come so far as the mid way. True it is (as we have already said) that even at the first entry God teacheth us so much as is expedient to be known for our salvation. But yet for all this, we shall always find wherein to make our further profit in the word of GOD. Let us therefore be diligent, and let us not think it is labour lost, which we bestow herein: not, not when we apply our study day by day herein, and shall not give over to search and inquire after that which God teacheth us. Behold in what sort we must apply this to our use, and practise it: wherein it is said that our Lord hath added nothing.  
Now let us come to the third point, which is, that God spoke out of the midst of the fire of the cloud, and of the whirlwind. It is true that this hath been before expounded already: but seeing it is repeated again unto us by Moses, let us note that it is not any thing superfluous. And in very deed, we cannot be to often put in mind hereof, that the word of God aught to bear a great majesty with us, to humble us under it, that we may yield all subjection and obedience thereunto. And why? First we see what pride and arrogancy is in men, that they can hardly stoop and bend their necks to be pliable in such sort as they aught. I grant, a man shall not hear them say plainly & in express words, they will resist God, and make open war with him. But what ever they protest herein, are they so tractable to be taught, so humble and modest as were requisite they should be? Nay, they are far wide from this. Again, there is in us such a dullness and unsensibleness, that being so nous●ed, as we are, in these earthly things, and so charmed in them, we can not raise up our understanding to harken unto GOD, we can not come near this spiritual wisdom, for as much as our minds are sore possessed with the cares of this world, we need not any thing to make us rest our minds here below on the earth. It is therefore very needful and necessary, that our Lord touch us to the quick, to the end we may bear such a reverence unto his word, as that it die not altogether in us: partly by our rebellion, partly by our stupidity and dullness, that is to say: because we are so lumpish, so earthly, so gross and worldly minded: and partly, for that we are already fraughted with so many vanities, that we never mind such things as are on high, but lying still groveling on the ground, we are held occupied in these transitory and corruptible things. Therefore, GOD (not without cause) spoke out of the midst of the fire, and of the cloud, and whirl wind, when he would publish his fame. For it behoved, that the people should be touched with some great fear, to say: There is no talk of sporting ourselves with God, when he appeareth unto us so terrible, and in such majesty: what resteth then, but that we tremble under him, and show, unto him such subjection, that he govern us as his sheep, that we all bend our neck, that we sloop with our head, suffering him to order us to his will, that every one give himself wholly thereto, and that we be all confounded, when he speaketh, and have no other affection and desire in us, but to serve and honour him, and to subject ourselves altogether to his guiding and direction. Lo, why God hath so magnified his law, when it was first published. He might well have spoken without casting out flames of fire, without making the mountain to smoke, without having so dark and obscure a cloud: but he would use these miracles, that the people should tremble, being strooken with an exceeding great fear. And therefore let us note, that he would hereby lead us unto that, 
Esaie. 66. 5.  which the Prophet Esaie speaketh, That his spirit shall not rest, but upon them which tremble at his word. For this is the thing wherein he will prove our obedience towards him: namely, that when he speaketh, we receive without any contradiction or gainsaying, what soever he shall say, that we accounted it good for us, and agreed thereunto, and say, Amen: not only with the mouth, but also with the heart, that in our whole life we serve & obey him. For this is the service which GOD requireth, and wherewith he will be honoured: namely, that we declare what obedience we bear unto his word. But because we are herein so hard and so heavy, that rather we draw clean backward, than bend the neck to carry his yoke, it is needful that we be aided and set forward by such means as are here mentioned. And therefore, let us note, that this flame of ●ire appeared not then to serve and instruct them only, which saw it: but that at this day the law of God must by this testimony & witness be authorised, and made authentic: and that the remembrance hereof should remain so fresh in our memory, that when we shall call to mind this which happened for one time, we be humbled under the majesty of our God, and that when we would proudly and presumptuously lift up ourselves against him, this fire which then burned to fear the people, the thick & dark cloud likewise come before our eyes, that we remember also, how the mount was seen to smoke, & that all this may be to hold us in such a fright and fear, that all loftiness and haughtiness of ours be beaten down, that we may bethink us to come and present ourselves to our God, to be led by him whither he will, and that we may follow, most willingly, whither soever we shallbe called of him. You see then whereunto we must refer this which is here touched, of the smoke, of the flame of fire, and of the thick cloud. And withal, let us note, that when God appeared in a whirlwind, and in an obscure and dark cloud, this was to repress and keep down the curiosity of men. It is true (as we have already touched) that GOD speaketh to be understood, that he useth no doubtful and ambiguous words, that he fetcheth no long circumstances (as we say) but manifesteth and openeth his will so clearly and plainly, that the fault shallbe no where but in us, if we be not perfectly instructed therein, if we will but lend our ears to hear him. But in the mean time, we must not bring with us such a foolish curiosity, as to inquire, beyond measure, of what we list: as we see men inclined to such a foolish ambition, that their ears are always itching, and they will say: I would know this and that. Now, behold how our Lord God opposeth himself contrarily, and saith: Will you know this and that? Lo, a thick cloud which hindereth you: consider of this obscurity and darkness which you see. So let us learn, that if we will be good scholars under God, we must not loose the bridle to our own fantasies, to be inquisitive after that which aught to be hidden from us: but let us content ourselves with that, which shallbe spoken unto us in the name of God, and let us wait for that day, wherein we shall have a full manifestation of the rest which is now incomprehensible: briefly, let us be ignorant of that which God will not declare us. For this ignorance surmounteth all the knowledge and wisdom of the world: namely, when we desire to know no more, than our Lord permitted and granted unto us. Now let us come unto that which Moses addeth: he saith, That the law was written in two tables of stone, & that it was delivered to him. When mention is made of two tables, we must call to mind that which hath been said & handled heretofore: that is, that God could well have written the whole law in one stone, but he would writ it in two, that this distinction being made, we might so much the better comprehend that which is contained in the law. For we see, our Lord hath so chewed those things for us, which are there contained, that we might not allege that he speaketh in to high a language for us to understand. For as much as there are two principal points in our life, our Lord hath divided his law into two tables: namely, that we might know, how we aught to govern ourselves towards him: and then, how we are to live & to be conversant with our neighbours. Will a man order his life in all perfection? It behoveth first that he give himself to the service of God, that he know what God requireth and approveth: and after this, we must live in such uprightness and equity with our neighbours, that we shire hereby, that we are the true children of God. First therefore we must know how God willbe honoured and worshipped of us. secondly, we must tender to our neighbours, that which appertaineth to them: observing this indifferency of nature, not to do to another, which we would not have done to us. So God hath declared in two tables, in what sort he will be served of us: as we have above declared, that he proposeth himself only to be worshipped, that men should forge no new Gods. Again, he hath declared, that he will not be represented by images normoppets that he is a spirit, and will be spiritually worshipped of us, and not as men shall fancy, to rear up this or that kind of worship: but he will be served in spirit. Again, he will have his name sanctified, he will that men exercise themselves in his word: and above all, that every one withdraw himself from his own thoughts and affections, that we rest us to be ruled and governed only by GOD. And this is contained in the first table of the law. Touching the second, we have seen how he commandeth us to obey father and mother, how he forbiddeth us murders, adulteries, thefts, evil speakings, all wicked lusts and concupiscences. Ye see then, why GOD hath divided his law into two tables. Will we therefore order our life well, and as we aught? Let us first learn to honour GOD, and after that, to live with our neighbours in all integrity and uprightness. For there are some, which will abstain from injuring of others: but in the mean while, they have little regard of GOD: and they think they are quited & absolved, if so be none indite them, nor complain of them in this world. But (I pray you) what shall this be, not to be thieves, if we commit sacrilege? Is it not a greater and more enormous crime, to rob GOD of his honour, than to spoil a man of his goods, to cut his purse, or to pick his chest? So let us not think we have fully discharged our duty, when men shall sue no process, nor make any complaint against us: for God must also have that he requireth, and is due unto him: for we are bound to do him homage all our life time. We must therefore bestow so much the more study to observe the first table of the law, that we lead not a Philosophical life, as did some of the paynim, to live honestly and uprightly with men: but let us have in greatest price and estimation, the honour of GOD, and let us begin first of all at this point. Now again, there are some which would seem very devout towards GOD, as having some great zeal to serve and honour him: but when they be conversant with men, they fall to pilling and spoiling, and beating of them, they are full of cruelty, of envy, & malice. But let us note, that GOD hath not separated the two tables of the law: he hath made a distinction of them: but he hath not given to some the first table of the law, and to others the second table. He hath said: Behold my law, and that which I have joined together, must not be severed, but must remain unseparable.  
It is true, that you aught to be warned to follow that charity which you own to your neighbours: but yet, when you have discharged your duty in one point, you must conform yourselves unto the other: and you must not recklessly neglect to walk in all equity and uprightness, when you shall have showed some great devotion of honouring and serving of me. There are also many, which will serve God: but how? As there own blind devotion shall teach them: as do the Papists. But God meant to bridle us herein, when he gave unto us the first table of his law, that we might learn to serve him as he commandeth, and that we accept of nothing as good, which he approveth and liketh not. See then whereunto this appertaineth, which is said, That God wrote his law in two tables of stone, to the end it might remain and continued. For it hath not been given to remain for a certain time, it is not transitory. I grant that the ceremonies have an end, as this is a reason, why the law is called temporal, for as much as this order which had been established among the ancient people, to endure until the coming of our Lord jesus Christ, was then taken away and abolished, and the things were perfect: so that we are no longer under these figures and shadows of the law, which served for that time. But the truth and substance of the law was not to remain for one age, but it is a thing which endureth, and shall never cease or have end. Let us therefore learn, that God in such sort published his will, when the people came out of the land of Egypt, that he so spoke in the mount of Sinai, that withal he delivered unto us there an order which we should observe, and so providedst, that his doctrine should always have his full force and vigour. And for this cause he hath written his law in two tables of stone. He hath not written it in bark, as at that time the manner was, or as we might now say in paper, or in parchment: but he would that it should be engraven in stone: that there might be a memorial thereof to endure, to the end we should be confirmed in this which he hath spoken. For he was not contented to have spoken for one time, but having engraven his law in stone, he would we should have attentive ears to receive it all the time of our life. Now withal let us note, that it is true that it served to no great purpose, that the law of God should be engraven in stones. If this were all, what is then further required? We must know that the doctrine of God proposed unto us, is indeed necessary and profitable for us, but yet that it should serve us to small purpose, except God should add thereunto a second grace: namely, that this which he hath pronounced, should be imprinted in our hearts and inward parts. Therefore, as God with his finger, that is by his divine power, hath written his law in two stones, so must he now by his holy spirit writ it in our hearts, which are of stone, & full of hardness: 
Eze. 11. 19  as the Prophet declareth, when he saith, That God shall give us hearts of flesh, which shall be fit, pliable, and apt to be taught, and to receive whatsoever he shall command us. So then, seeing God hath visibly declared, that it is he which must writ the law, to have it well known and understood, let us make our request, that it will please him, by the virtue and power of his holy spirit, to writ it at this day in us, that we may hold it within us, and that how soever the devil labour herein, he may never wipe it out of our remembrance. Now withal Moses concludeth, that the law was delivered unto him, to conserve, and to keep it, and to be also the minister and dispenser of it to the people, that he might be acknowledged of them for a Prophet, for otherwise he could not have executed his office, he could not have edified the Church of GOD, except men had known that this charge was committed unto him. As at this time, if we were not persuaded that GOD would that his Gospel should be preached by the mouth of men, that there should be pastors in the Church to carry abroad his word, which of us would deign or vouchsafe to hear a minister? I am not, nor ante creature beside, of such dignity, as that I might persuade the world to receive what I say. But when I speak here in the name of God, that men hearken to his doctrine, to rule and order themselves thereto, and to do him homage: behold, this is of more force than all the laws, than all the statutes, than all the edicts of Kings and Emperors. Hath a mortal man done this? No. But when we know that God would that this policy and rule of order should be in his Church, and that men should inviolably observe it, that is: that there be Pastors which may bear his word abroad, which may be expounders of it, which may be as his messengers to announce and declare the remission of sins in the name of our Lord jesus Christ, which may reprehend, which may reprove, which may comfort and exhort, when (I say) we understand that God would such a regiment should be in his Church, then are we ashamed to resist and withstand him, which hath formed and created us. Lo why Moses in this place saith, that God delivered him the law. It is true, that God delivered it to all the people in general, as we have said. Why then is Moses now the only possessor of it? It seemeth that God would deprive the whole world of it, and that Moses only were privileged therein, as if the law were written for him, and all other (as it were) excluded and shut out from it. But this is nothing so. And yet, albeit the law was given for the whole people, Moses is appointed the guarder and protector of it. And this which God hath pronounced of him, we must extend further, as we see the Prophets were appointed in the self same charge: namely, that they were as stewards and dispensers of the treasure of salvation, of this covenant of God, and that this office was given unto them, always to declare the will of GOD, and to preach it unto us in his name. And this is the general rule which Saint Paul hath delivered, 
1. Cor. 4. 1.  That men aught to esteem us as the ministers of God, and dispensers of the secrets which he hath sent the world. Now, when Saint Paul saith, That we are disposers of the secrets of GOD, he showeth hereby, that it is not enough that we have the holy Scripture, that every one read it in his house: but it is further required, that it be preached unto us, that we retain among us this order, to be taught by the mouth of men, that there be pastors and teachers, whose ministery God useth, to the end that when we shall hear them, we may profit more and more in the doctrine of salvation. And this is the cause why Saint Paul in an other place saith, 
1. Tim. 3, 1●.  That the Church is the pillar of truth, and as it were the safeguard and tower thereof. The Papists allege this very foolishly, to yield unto themselves a licentious liberty of making new articles of faith, and of establishing laws after their own fancy: for Saint Paul hath understood the clean contrary. He saith therefore, That the Church is the pillar and sure prop of the truth of God: because that when GOD published his truth unto men by the law, by the Prophets, and the Apostles, he would, that this ministery should endure and be perpetual: that is, that there should be some deputed and appointed to this office and charge, to expound his word, to edify the Church in this sort. Let us therefore know, that it is by means of the Church, that the truth remaineth in his perfect and entire estate. For when GOD raiseth up men, which are endued with his spirit, to confirm us in the faith, to enlighten us, and to show us the right way. Lo how the truth of God remaineth unto the world, how it is not extinguished, how it perisheth not. Let us then note, that Moses meant not here to make himself the only possessor of the law, to exclude the people from it, and to shut them out of doors: but he speaketh as thus unto them: Well-beloved, it is very true, that the law is common unto us all, we are all the children of God, I challenge nothing unto myself above you: yet for all this, if I will discharge my duty in the office wherein God hath appointed me, I must be a faithful expositor of the law to you, I must be the keeper of it, that you tread it not under foot, I must put you in mind of it every day, that you never forget it. Seeing then it is so, let all them which are here appointed ministers of the word of God, take heed they be priest and ready to serve and minister unto the ignorant: and let all consider, that it is not enough to read the holy Scripture, but we must be diligent to profit therein, and to come with all humility to hear them, which are ordained ministers of the word, to deliver unto us the meaning and understanding thereof. Thus ye see whereto this text is to be referred.  
Now let us cast ourselves down before the majesty of our good God, with acknowledgement of our faults, praying him to make us feel them better than we have done, and to lead us to such a repentance, that we desire only to serve and please him, without seeking after any thing of our own. And because we are so given to the things of this world, pray we him the sooner to draw us hence, and in the mean while, to give us his grace to order our life to his will, and to conform it to his justice. And for the doing hereof, pray we him, that his word may bear such rule over us, that we be governed by it, and conform our whole life thereto, until that being despoiled of all our carnal affections, we be clothed with his heavenly glory, when we shall have need, neither of scripture, nor of preaching. That it will please him to grant this grace, not only to us, but unto all people and nations of the earth, etc.   

The. 14. Sermon.  Deut. Chap. 5. 
23 And when ye heard the voice out of the midst of the darkness, because the mountain did burn, ye came to me all the chief of your tribes and your elders.  
24 And ye said, Behold the Lord our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire, we have seen this day that God hath talked with man, and he remaineth living.  
25 And now why should we die? etc.  
WE think if God in stead of preaching his word by the mean and ministery of men, should in his own majesty speak, or that some Angel sent from him should appear unto us, that we should be more lively touched than we are, and that the whole world incontinently would be converted, that every one would yield obedience without any either contradiction or rebellion. But alas, we know not what is convenient and profitable for us. For if we considered of our own frailty and weakness, we would soon understand that it is not possible for God, to touch us with his majesty and power, but he must needs altogether overwhelm and confound us. Therefore, when men desire that GOD would manifestly show himself with some visible sign, or that he would descend from the heavens to teach them, they know not what ones themselves are, neither consider they how weak and frail their condition is. For if they would well consider and bethink themselves hereof, the infinite glory of GOD would strike them with a wonderful fear and trembling, knowing full well, that they are not able to bear it. Therefore let us know that GOD procureth our profit and salvation, when he declareth unto us his will by the mouth of men, when he ordaineth and appointeth ministers of his word, to be messengers unto us of such things as he knoweth to be meet and convenient for us. And yet so is it, that for once he would by evident proof hold men convicted, that it were not good and profitable for them to hear his voice thunder from heaven. And that is the cause why he would publish his law, not simply by Moses, but descending in his own person, as we have already handled. And yesterday we said, that the lightnings, the whirlwind, and the flaming fire, and all that we read of in the 19 and 20. of Exodus, that all this (I say) was done, to the end the people of Israel should learn to bear greater reverence unto the word of God.  
Now this instruction appertaineth also unto us. For God would that the memory of these things should last for ever, and that the use of them should be perpetual. So then, behold GOD hath once displayed and laid open his glorious majesty, to the end we might learn to receive his word in all fear and humility. But withal he would also that the people of themselves should be constrained to say, It is not good that God speak unto us again, only let us have a man to bring us such doctrine as it shall please him to send us. And this rule is for to condemn us, if we follow not the example of this people, which hastily put forth themselves to speak in this sort. Now if any one allege, that this which was then spoken cannot bind us, he is easily thus answered: That if at this day God would do the like he did then, that is, would pronounce with his own mouth that which we now hear by the mouth of mortal men, it should be impossible for us to abide his glory: and not to be altogether overwhelmed therewith, and utterly confounded. And so let us learn, that this is here recited unto us, to the end that, in the person of the people of Israel, we know that God applieth himself to our slenderness and infirmity, when it pleaseth him to send us his word to be preached by men like unto ourselves, which might be his messengers, respecting herein what is behoveful and profitable for us. And know we, that this is an inordinate and foolish desire, to wish that God would appear unto us from heaven, or show us some apparent and visible miracle. For we cannot comprehend his majesty and glory. And although it be the proper nature of the law to fray us, yet appertaineth this as well unto the Gospel. For we must take this as a general rule, that as soon as we feel the presence of God, we must needs be confounded. We see how the Angels hide their eyes, because the glory of God is greater than they can bear, and they are constrained to confess, that they are overweak to behold it as being creatures. What shall then be said of us? For we are far inferior unto the Angels. And there is beside in us an other thing, which maketh our infirmity the greater: namely, that we retain not that integrity and innocency of our first nature, we are not such as God created us, that is to say, earthly men only as was our father Adam: but we are altogether corrupted, and there is nothing in us but sin and wickedness. And therefore it must needs be, that God be made our enemy, and that we fly from his throne, as malefactors will keep themselves as far as they can from the judgement seat of their judge: briefly, we are poor miserable worms and stinking carrions. So then, as soon as GOD shall approach and come near unto us, we must needs be frighted with so great a fear, as to be beaten therewith down to the ground. Therefore it is profitable for us, that God declare himself unto us in such sort as hath been already touched: namely, by the mean and ministery of men: that he ordain and appoint men to expound us his will, as if he himself spoke, and that his word be received of us in such reverence, as if we heard him to thunder from the heavens. But it shall be profitable for us more fully to understand that which in a word we have here touched, and else where more largely handled: namely, that the law in comparison of the Gospel frighteth and frayeth us with a wonderful fear. And why is this? Because that in the law, God requireth of men that which is his due.  
Now consider we, whether we are able to discharge ourselves herein. Nay contrariwise, whether we be not as poor and miserable debtor, which have not one farthing to pay. You see then in what a desperate case we are. For however the case standeth with us, God dischargeth us not, but declareth that we are worthy to beaccursed and condemned of him. And for this cause having showed how the life of men aught to be ordered, he addeth this curse and malediction as thundering on us, 
Deut. 27. 26  Cursed are they which observe & accomplish not all those things which are here contained. As if he said, All men must pass here under condemnation, from the greatest to the lest, all must know they are indebted unto me, and that by right I may cast them down to the bottomless pit of hell. If I pronounce this sentence, there is not one may be able to reply against me, for all are utterly lost and condemned. Behold the language and speech of the law, behold the style which God useth, and now must not all needs tremble hereat? It is not then without great cause said, That the law frayeth us: and if withal it should please God severely to require of us that which we own him, we must all needs perish and be confounded. Now in the Gospel there is no such thing: for there GOD beareth with us, and not only pardoneth us our faults, but he writeth also his will in our hearts. Moreover, albeit we serve him but by halves, yet he pardoneth us our default, and (as I may say) winketh and closeth his eyes when we are halting in our duty. And as a father dealeth not over straightly and precisely with his child to oppress him, so God in his Gospel uleth a fatherly gentleness towards us, that we should not fear to come unto him.  
And this is the cause why the Apostle in the epistle to the Hebrews saith, 
Heb. 12. 18.  That we are not come to this mount which smoketh, that we are not come to Sinai, to see the bruning fire which might astonnish us, to see the lightnings, and all those other things which were to amaze and confounded the people: but that we hear a sweet and pleasant melody, by the which we are accompanied of the angels of heaven, with the souls of the holy patriarchs, and of the fathers, which lived in the hope of eternal life, (although they had yet nothing but obscure shadows) that God now coupleth & joineth us with them which in old time have waited for the coming of our Lord jesus Christ. Seeing it is so, we must not draw back, but every one must set himself forward, to come with a bold courage to hear our GOD, forasmuch as he speaketh so gently and lovingly unto us, and useth so fatherly a speech, as which serveth not to fear and amaze his children, but sweetly to entice them, and to win their hearts unto him. This difference therefore is worthy to be noted, that in comparison of the law, the Gospel may seem sweet and amiable unto us. But for all this, we must return to this general principle: namely, that it is much better that the word of GOD be preached unto us by the mouth of men, than if GOD himself should thunder from heaven. And why? For hear we only this natural thunder, and behold we are taken with a great astonishment, and yet here is nothing expressed. God only maketh a noise with a confused and unperfect sound. What should be then, when he should speak unto us, and when he should show us his glory? We can not look on the Sun, which his a corruptible creature: and how then shall we be able to behold the majesty of GOD, if it were fully showed us, and in his perfection? And therefore it is said, that a mortal creature can not see GOD and live, can not behold his glory, and not be utterly confounded. I grant that GOD appeared unto Moses, and that not in such sort only, as to other of the Prophets, as it is said in the book of Numbers, That he gave him this special privilege, 
Numb. 12. 7. 8.  to be seen of him face to face, even plainly as of his friend, that he appeared not unto him, either by dream, or by vision only, but after such an especial manner, that Moses seemed to be exempted from the company of men, to be made more familiar unto GOD. But what ever be said hereof, yet God manifested himself unto him in portion and measure. For if he had showed him his infinite being, Moses must have needs (what grace soever he had received of the holy spirit) been overwhelmed therewith, and utterly confounded. Yea, when at one time being yet among the living, GOD showed him his glory in more ample and plain manner than ever he had done: yet saw he him not, but as it were by the back and hinder parts. In this similitude it is declared unto us, 
Exod. 33. 2●.  that as in beholding a man in the back, we have not the plainest sight of him (for the plainest sight of a man, and the principal view is in the face:) so, albeit Moses had an especial familiarity with GOD, yet this notwithstanding, in this sovereign and principal vision which was given him in the mount then when he was separated from the condition of this mortal and transitory life, when he was as an angel of heaven, yet he saw GOD but in part: as when we see a man by the back. So let us learn to content ourselves when GOD useth this order towards us: namely, that his word be preached unto us by men: and let us so receive it at their mouth, as if we saw his majesty face to face. For it is profitable for us to have pastors, which be appointed for ministers of the word, forasmuch as we could but perish and be brought to nothing by the appearance of the glory of God, if it should be manifested unto us. And to the end that none might take any occasion to complain, as if the word of GOD were not sufficiently approved, and that men might not doubt whether they aught to hold themselves unto it or not, in publishing his law he showed himself. And we have here the testimony of the people, which say: It is the Lord, he hath made us this day to feel his glory and greatness, we have seen that it is he which speaketh, he hath interposed none to be his spokesman unto us: but we have heard his voice with our ears. This then hath been done for once. Withal let us take this which is here recited for a testimony and witness, that Moses spoke not of himself, that he hath not forged and devised of his own brain, the doctrine we hold of him: but that he hath been a faithful steward of GOD, who advowed and approved him, and not only ratified and confirmed by miracles this which Moses taught, but in his own person declared, that it was he who was the author of all this doctrine. Now, forasmuch as by great reason the Gospel should be as authentic, and aswell authorised as the law, we have had also a witness from heaven, that this is no human doctrine, but that it proceedeth from GOD. And this is that which S. Peter toucheth in his second canonical Epistle, 
●. Pet. 1. 18.  saying: That he and his companions heard the voice from heaven, by the which the father declared his son to be the sovereign master, and doctor of his whole Church: Behold my well-beloved son, hear him. Therefore, when this voice thundered from heaven, GOD declared that we aught not to take the Gospel for a doctrine bred and borne here beeneath: but that we should always have this majesty before our eyes.  
As at this time, if we will be true disciples of GOD, when we come unto the sermon, we must call to mind this which Moses reciteth, That the Law was published in such sort, that it was God himself which spoke and pronounced it. And again, we must adjoin in the second place, the witness we have alleged, that this sentence of God resound and ring again in our ears, when he hath pronounced: That our Lord jesus Christ is he, whom he will have men to hear. Lo an authentic and sure seal we have, that the word of God, albeit it be brought unto us by mortal men, should be of full and perfect authority with us, as it deserveth. And to the end that men should not think, that jesus Christ only aught to be heard in his own person, 
Luc. 10. 16.  he saith: He that heareth you, heareth me: and he which refuseth or despiseth you, he refuseth both me, and him which hath sent me. Indeed the Pope and his sacrilegious adherentes, usurp this sentence for to establish their tyranny: but it appereteineth as much to them, as to the devil of hell. And why? For they should first of all bring us the pure doctrine of our Lord jesus Christ: seeing the son of GOD hath not so resigned his office unto men, as to despoil himself thereof: he will not have us governed after the appetite and lust of men, but he will always have that pre-eminence over us, and that rule and empire, which hath been committed into his hands. So then, when it is said, That in hearing of them whom he hath sent, we hear him, it is meant, that if we obey the doctrine of his Gospel, not despising it when it is published unto us by men, it is as much as if he spoke unto us: admonishing us hereby, that we stay not ourselves on the outward appearance we behold with our eyes. And this is that which Saint Paul saith, 
1. Cor. 4, 7.  That albeit we be brittle bessels: yea, broken pots of no value, yet this inestimable treasure, which is committed unto us, is not therefore of less price and estimation, neither aught the dignity & worthiness of it for this cause be diminished. True it is, that we are not able to procure unto the word of God such a reverence as gladly we would and desire. And why? For there is in us nothing, nothing I say of our own, which may make for the advancing of the glory of GOD: and yet for all this, we must make proof of our obedience in this behalf, that is, that we bear abroad the word of GOD, with such great confidence and boldness, as knowing that he hath made us his Ambassadors, to declare his will: and withal let us beware we correct all haughtiness and presumption herein. As for those unto whom we come, let them receive in all simplicity the doctrine of the Gospel, and let them not dispute, why and wherefore they are bound to subject themselves unto mortal men. For seeing that men should despise, and set at nought the son of GOD: yea: the heavenly father which hath ordained him sovereign doctor, except they hear him whom he hath sent for his messengers, it behoveth us with all diligence to be ruled and ordered hereunto. So then let us learn to stoop our neck, to bear the yoke of the son of GOD, receiving the doctrine of the Gospel in all humility, although it be preached unto us by men. And as I have already said, let us diligently consider the ratification it hath, which aught to suffice us to know, that the Gospel hath been brought from GOD himself, seeing it hath been warranted and ratified from heaven, when GOD with his own mouth pronounced, that he would that men should hear his son. Ye see in effect what we have to bear in mind upon this place. And therefore let us follow them of whom mention is here made: namely, that we desire not, that GOD for our pleasure descend from heaven: but when it shall please him otherwise to communicate his word unto us, let us be therewith sufficiently contented. Now it might seem at the first sight, that there were in this place some contrariety. For the people say: We have seen this day how God speaketh unto men, and yet they live. And afterward: We shall die if God speak unto us. For it seemeth, that if we have once had experience, that God confoundeth us not when he speaketh, that this aught to make us more bold and hardy. And why? For seeing we are remaining alive, albeit we have heard the voice of God: when he hath done this for once, why shall he not do it twice or thrice? And here the people say, We have heard the voice of God, but if he speak again unto us, behold we die, we are undone, we perish. It seemeth that they trusted not to the bounty and goodness of GOD, and that they were also very unthankful, for not acknowledging and remembering the benefit, which GOD bestowed on them, when he left unto them their full vigour and strength. But we must note that the people hereby declareth, that they will not tempt GOD any further, that it sufficeth them once to have known that the law was not a thing forged and feigned by men, but that GOD was the only author thereof. This sentence therefore aught thus to be taken, as if they had said: We have this day seen that GOD speaketh unto men, and they yet continued alive: this is sufficient for us, we must take heed, we abuse not the patience of God. He hath spared us this day, but we must not hereupon conclude, that he will always do so: he hath tried us in this sort for one time; even because of our malice, our stubbornness, and hardness of heart. For were we worthy unto whom he should in this wise appear in his glory? But he knew that we would not be sufficiently daunted and tamed to be ordered to his obedience, except he should come unto us in his visible glory, and should amaze us with such fear as to confounded us. So then, if he should not have won us by such force, he knew well we would have still continued as wild and savage beasts. But seeing it hath pleased him of his goodness to pardon us the fault and offence we have committed, and that at this day he beareth mercifully with us, let us not return to tempt his patience any more. For this should be too great an outrage, this should be to mock his gentleness, and to make a scorn of his patience. So then this testimony sufficeth us, both for our life, and for the life of our children: & for ever unto all posterities, even to the end of the world. Wherefore let them which shall come after us know, that they must not enter into this fond and foolish desire, to wish to draw God unto them out of the heavens, as if it were convenient he should be our fellow mate and companion You see then how the ● two places agreed very well together. Now here we have to note, that albeit the word of God be of that force and power, as to destroy and bring us to nothing, that he yet useth such mercy towards us, that it is unto us to life, in steed of consuming and destroying us. And when I say that the word of God is of such force as to consume us to nothing, I understand not only the word as it is here described by Moses, but if the Lord would make us feel the virtue and power of his word, albeit it should be preached unto us by men, yet should it serve utterly to confounded us. But now we see that the Lord quickeneth us, when he speaketh unto us, and especially at this day, 
john. 5. ●●.  when the Gospel is preached unto us: for this which is spoken by Saint john, is every day accomplished: namely, That all those which hear the word of the son of man, are restored to life. For by nature we are aliens from GOD, we are exiled and banished his kingdom, we are dead, and as it were en●umbed in some grave or sepulchre: and lo, our Lord jesus Christ profeteth unto us the remission and forgiveness of our sins: God his father adopteth us for his children. Behold then the manifestation of salvation which is opened unto us, and we are thereby quickened and restored unto life by the means of the Gospel. And for this we have wonderful great cause to praise and glorify our GOD, for that he maketh his word to serve for to restore us unto life, and to deliver us from death, whereas his word is of such force and virtue, as utterly to consume us, if he of his mercy did not turn it to work a clean contrary effect in us.  
Now withal let us diligently note, that if our Lord hath once bestowed on us more than we any way deserve, we must not therefore take leave and licence hereby to tempt him, and to desire always to rule him after our own lusts and appetites. As we see at this day the Papists will excuse themselves for not receiving the Gospel, because they see no miracles done in our time. Yea, but let them answer me whereunto the miracles which our Lord jesus Christ hath done, and which he committed to his Apostles, served? Aught these to serve nothing to our profit and commodity? Behold then what admirable virtue and power GOD hath declared at the beginning of the Gospel. The heaven and the earth were then moved, there was no part in the world wherein GOD imprinted not some work or sign of his majesty, that the Gospel might be authorised. Behold the Angels, which descended at the birth of our Lord jesus Christ, to bear witness unto him: behold the Sun which was darkened at his death: behold the vail of the temple which was rend in two pieces, to show that the holy Sanctuary was opened, and that freer and bolder access was granted unto GOD than ever before. The raging and tempestuous Sea is appeased, the devils themselves do homage to the glory of GOD being present.  
Briefly, both by signs and wonders above and beneath, God hath declared that the Gospel proceeded from him, as we have already showed. So many maladies & sicknesses healed, so great wars appeased, so many other signs and wonders which were showed, were not to serve for one time only, but at this day the memory of them aught to remain: and we must receive this witness for a seal of our faith, that we doubt not, but that the dignity of the Gospel aught to be as great at this day, and that the authority thereof is as well now ratified and confirmed, as it was then, when Christ wrought his miracles. And yet for all this, we see many of the uncredulous and unbelieving sort, which allege, that if they did see any miracles, they should be converted.  
But it is certain, if they were now presently showed, they would still remain in their obstinacy and stubborness, & take thereby an occasion of further enuenoming and empoisoning themselves against GOD. What remaineth then for us to do? We must learn (as I have said) to content ourselves with that which GOD hath once done. If GOD hath given us more than he owed us, let us receive it, and with giving of thanks let us learn not to provoke his wrath and anger against us by an over presumptuous tempting of his patience. Behold then what we have to bear in mind in this place, when the people saith, Let the Lord speak unto us no more, for it sufficeth us that were have heard his voice, and yet have been permitted of him to live. And that this we have above declared may be more certainly confirmed unto us, let us bear in mind that which is here said, What flesh hath heard the voice of the living GOD and liveth? For by these words in this place, it is plainly showed, that the people of Israel spoke not in their own name, but even in the behalf of all mankind. They say not only, What are all we to hear GOD speak? but, What is all flesh? And in very deed (as I have touched in the beginning) it cannot be, but men are either staring mad, or stark drunken, when they cannot humble themselves: for there needed no other thing for them to do, but to respect their own estate and condition, to say, What are we? There is nothing, neither in our bodies, nor in our souls, but frailty. We are not now remaining in our nature wherein we were first created: but being fallen therefrom into that estate we now are in, what are we but as a water which glideth away, as a smoke which passeth and vanisheth on a sudden? And which worse is, we are enemies of GOD, and he must needs be our adversary party, forasmuch as there is nothing in us to be found, but sin and wickedness.  
Therefore, when we be enticed and tickled with such foolish and vain lusts and desires, as to wish that GOD would do miracles, that we might hear the angels of heaven: let us return to think on this which is here said, and what is all flesh? Let us, I say, enter into this consideration, to bethink ourselves what we are, and our own small ability shall sufficiently advise and advertise us, to give praise and thanks unto God, that he maketh us not feel his presence to consume & utterly to confounded us, but with an amiable mildness and gentleness, allureth us to himself, when we hear men like ourselves, and our brethren, which speak unto us in his person.  
And let us further note, that when the people of Israel say, What people hath heard the voice of the living God, and remained alive as we? It is to show unto us, that God would not that this should be drawn into consequence, for us to conclude any thing thereon. And therefore let us not allege this, to say: And why speaketh not God at this day unto us after a visible manner, as he hath done to his people in the mount? It pleased him then so to do, but we must not impose him a law, or think to bind him to continued to do that which he hath done for one time only. So as I have said, let us not abuse the graces of God, as despitefully to question against him in this sort, And seeing God hath done this at other times, why will he not do the like at this day? When men lift themselves up in this manner against God, behold, what a devilish presumption and overweening is in them. Let us then honour our God so far as to grant him this liberty, to manifest and declare himself unto us in such sort as it shall please him, and as he shall know it expedient & necessary for us. Let us not bind him by constraint to any necessity, for that it shall have pleased him for one time to use some especial grace, let us not desire him to do the same again, but content we ourselves simply with his will, whereunto we must always be subject. In the end, it is said, Go thou near unto God, and hear all which he shall say unto thee, and declare thou it unto us, and we will hear it, and do it. We see here in the first place how the people desire that Moses should be the messenger, to bring them whatsoever he shall have received from God. And this is written for our instruction, that every one submit himself to the policy and rule of order which God hath established in his church. For (as I have already said) he will speak unto us by the mouth of men, that is the only purpose why he would there should be ministers. This order is not invented by men, but our Lord jesus Christ hath declared, that he would have such a regiment in his church. You see then an inviolable order, and which proceedeth from GOD, who will have Pastors in his church to announce and declare his doctrine which we must receive to our salvation. Seeing it is so, let none oppose himself against it, but let us patiently bear it, that God raise up them amongst us, by whom he will be served to bring unto us the embassage of salvation. And let us not murmur at this, that every one of us hath not such a privilege: for he will that his body, that is, his church, be so governed. You see then what we have to gather upon this place: namely, that since GOD hath appointed ministers of his word, we hear them quietly and contentivelie, that there be no envying or malicing for this, if all be not Doctors and teachers, and that GOD appoint not every one unto this office. For we must be ordered according to his good pleasure, as we have already said.  
Behold one note to be observed. But withal, let us also note, under what condition we must have and receive Pastors. For this place is to discern between s●ductors and deceivers, which falsely abuse the name of GOD, and attribute unto themselves the title of Prelates without time or reason, and between the true Prophets and good servitors of God, and ministers of the Gospel. The Pope and all his pestilent vermin will say, that men must hear them, and receive their doctrine, without any contradiction. And why? For God would there should be Prelates in the church, and will that men hear and obey them. All this is true. But in the mean while, is this title given indifferently unto all, and without discretion? No. But God hath withal adjoined that he will be chief, that we be subject unto him, and not in the servitude of men. Seeing then it is so, we must know what Prelates and what Doctors God sendeth us, as we are directed by this place: namely, such as hear what God shall say unto them, and then deliver it faithfully to the people. So they which would be heard in the name of GOD, and that men receive their doctrine in all reverence, let them be t●e first to hear God, let them not attempt to add any thing unto the word of God: but let then be tractable, and easy to be taught of God: and when they shall have been instructed by God, let them dispense unto others that which they have received from God. For none are to be accounted good ministers of the word of God, but such as have first been his scholars, and which usurp not a mastership over others, to bring unto them whatsoever shall seem good to themselves. And we must not here be to wise: for God reserveth unto himself this office, to declare that unto us, which he will have us to know. It is not here simply said, Hear that which God shall say unto thee, and then come and tell it us: but it is said, All that which God shall say to thee: so that there is no point nor article which may be omitted, in such sort, that Moses is here put beside all liberty of presuming to declare any thing, but that which God appointeth, and commandeth him to declare. And now, what are these filths of the world, which will dare advance themselves above Moses? We shall in the end see, that there never was any Prophet raised with so singular a grace as was Moses. And in very deed, albeit we see an admirable spirit in Esaie, and in all the rest of the Prophets: yet is Moses notwithstanding preferred before them all, when it is said: Remember the law of Moses my servant, which was given him in Horeb. And behold Malachi, which speaketh after all the rest of the Prophets, and referreth all unto Moses, as if he were the principal Doctor and Teacher, as if the law were the fountain wherehence all must draw.  
Now sithence it is so, that Moses, who hath in this sort been preferred, to whom God gave so excellent a dignity: if he (all this notwithstanding) must not enterprise to declare any thing of his own, but what he hath heard of God, that must he faithfully dispense unto the people: is it not now a devilish arrogancy of lewd villains to presume to say, that it is in them to impose and make laws for the consciences of men, and to bind them under the pain of mortal and deadly sin? Is not this too barbarous a tyranny? So then, let us hold this mean, that we fall not into two vicious & wicked extremes: namely, that seeing God would govern his church by the exterior preaching of his word, let every one rule and order himself thereto, let us be diligent to hear sermons, and let this policy and rule of order be inviolably kept as a thing sacred and hallowed: namely, to be taught by the mouth of mortal men. And in the mean time notwithstanding, let not men have this authority, to bring unto us what them listeth, but let them be faithful stewards and dispensers of the word of God. And that we may always protest, that our faith is grounded on the will of God, let us not depend on the wisdom of men, but let our Lord so hold us under his obedience, that we may say, It is he whom we hear from heaven, albeit he use the ministery and labour of men, as a mean to do this.  
Now let us cast ourselves down before the majesty of our good God, with acknowledgement of our faults, praying him that he will make us to feel them more and more, in such sort, that we may learn to displease ourselves. And because the sovereign & best remedy to deliver us from all our maladies and corruptions is this, that we hear his holy doctrine, pray we that it will please him to open us our ears, that we may learn to receive it in all fear and humility, and that it may be so imprinted in our hearts, that we make it avail to the use whereunto he hath ordained it, that is, that we be thereby quickened and brought to salvation, to the end we may with all our heart desire it, and apply our study thereto more and more. And so let us say humbly from our heart, Almighty God and heavenly father, etc.   

The. 15. Sermon.  Deut. Chap. 5. 
28 Then the Lord heard the voice of your words, when ye spoke unto me: And the Lord said unto me, I have heard the voice of the words of this people which they have spoken unto thee, they have well said all that they have spoken.  
29 O that there were such an heart in them to fear me, and to keep all my commandments always, that it might go well with them, and with their children for ever!  
30 Go lay unto them, Return you into your tents.  
31 But stand thou here with me, and I will tell thee all the commandments, and the ordinances, and the laws which thou shalt teach them, that they may do them in the land, which I give them to possess it.  
32 Take heed therefore, that ye do as the Lord your GOD commandeth you, you shall not decline neither to the right hand, nor to the left.  
33 But you shall walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may go well with you, and that your days may be prolonged in the earth which you shall possess.  
FOllowing on that which was yesterday declared, God in this place showeth, that he agreeth unto the request and desire of the people, and giveth them choice of that, which shall serve best to their profit and commodity. And herein we see, that he would breed a sense and feeling of his goodness in this people, to the end that he might the better win them unto himself. It is true, that for the right of his rule and authority he hath over us, we aught to be under his subjection, and to yield him obedience, and he might force us hereunto: but he chooseth rather to handle us in all fatherly love and gentleness. Lo then why he showeth, that he is agreed with the request of the people. And so let us diligently note, that GOD considereth of that, which is so good and profitable for us, that if we were to make our choice, we could not wish any thing better, than that which he hath appointed. It shall not always seem so unto us, but the thing notwithstanding evidently declareth it. Moreover, he addeth that he hath not done according to the desire of the people, but because he did approve and allow their request. For well it may be that God sometimes will give unto men that which they require: but this is because of their importunity, and in the mean time it turns them to their condemnation. As when the people would needs eat flesh, it is very true, they were satisfied therewith, but they paid their shot full dear: for God was angry, that they desired to enjoy a thing, 
Num. 11. 33.  which was taken from them. And albeit God thensatisfied them which had murmured, so that they had wherewith to fill their belly, yet had it been much better they had all died for hunger. Now in this request whereof Moses in this place speaketh, there is no such thing: for God expressly saith, That they have rightly judged. As if he did say: Fellow this order, for ye shall see what a pleasure and good turn I do you. You have requested of me a man which should speak unto you in my name, & I am contented you have him. This therefore aught the rather to persuade you to receive the doctrine, which shallbe preached unto you in my name: for as much as I have granted this at your own choice & desire. And yet think you not that I would have pleased you herein, without great reason, and for good purpose. For I assure you, you shall do well to follow this order of profiting in my word. And always, & as often as Moses shall come to you, when I shall have sent him, hear ye with all reverence that which he shall tell you for your profit & commodity. And so let us note, that when the word of God shallbe preached unto us by men, that this is not done according to their pleasure & fantasy, but because that God hath here delivered a doctrine, which is profitable for us. And this aught the rather to stay us from being moved with any foolish affection & desire to change, as seemeth us, what we unadvisedly shall mislike: as always ways novelties delight & please us. Know we then whereon we are to stay & rest ourselves: namely, that all the time of our life we hear the word of God, which shallbe preached unto us by men. And why? Because not only the will of God is such, but he hath also declared that the thing is good & behoveful for us. Moreover, God in this place awakeneth the people, better to consider of observing the commandments of the law than they had done. For the people had said, We will do them. And God saith on his side, that he will give them the will to do them, that he will breed in their heart such a desire. Now by these words he giveth us to understand, that it was a small thing for them, and it cost them little to make a promise, as men will with full mouth make great protestations, but when the time cometh to fulfil the things they have spoken, they show full well how at random and unadvisedly their promises have been made. God therefore to make the people feel how hard a matter it was to observe the law, saith in this place, I would feign it might be so. For the word he useth, when he saith, he will give them the will and power, importeth in Hebrew, this, which we say. And so be it: and, I could wish it well. It is true, that GOD here speaketh much after the manner of men, using a very human speech. For he needeth not to wish any thing: all things are in his hand. And therefore one might reply unto him: And this is in thee, O Lord, to do: askest thou who will give them an heart and will? Who hath power to do this? For man of himself will never be inclined unto that which is good: but he must be from elsewhere driven thereunto, and this can not be by any creature, but by the holy spirit. So then seek to further who shall give them the power to observe thy commandments, but show thou forth in them the virtue and power of thy spirit, and then they shall keep them: as we shall hereafter see that God saith, 
Deut. 30. 6.  I will give you the will and power to fear me. If this were in us, what should he need to say thus? But he pronounceth that it is in him to do this. As he addeth by his Prophet, 
jere. 32. 39  I will give them an heart to obey me. We shall see as much said to this purpose hereafter, 
Eze. 11. 19 and 36. 27.  I will 'cause that they shall keep my commandments. God therefore challengeth this office unto himself of instructing men, and of governing them by his holy spirit, to the end they may be subject unto him, and that they order themselves to his justice. And wherefore then in this place seemeth he to wish this? It is for that (as in many other places) he speaketh after the manner and fashion of men. And this is to the end, that we may better understand, as I have already touched, that when men speak unto us of walking in the obedience of God, that this is not done without great difficulty, and that all our seuses may be more thoroughly awakened, to apply ourselves willingly and painfully unto such a study. Therefore in stead of this, that men lightly promise' without any long deliberation, that they will work, I know not what miracles, that they will obey GOD, that they will observe the law, let us know, that we must examine what power and strength is in us, and then shall we perceive how weak we are, we shall see that we are so far from being able to perform all that which is commanded us, that we know not where to begin: nay, we know not how to conceive one good thought, until GOD hath reformed us, and drawn us unto himself, that he giveth us the will, and bestoweth withal on us the power to put in execution and practice, that which we shall have willed. You see then what this word importeth, And who shall give them the will? Or, I would it might be so. By this let us be admonished, not to presume on our own power and strength, to be over hardy and venturous in matters concerning God.  
For this is the cause of our ruin and destruction, when we think ourselves able to do all things whatsoever: and GOD by good right laugheth to scorn in the mean time such arrogancy and overweening of men. But learn we to feel our own weakness, how we are able to do nothing. And albeit that we are bound to accomplish whatsoever GOD commandeth us, that this is not to say, that we therefore have the mean to do it: yea rather, we want all power and ability to perform it. For it is not so small and easy a matter to love GOD with all our hearts, to love GOD with all our minds, with all our power, and strength, and might, that we need but to say: Yea, we will go roundly away herein: but let us know that this surmounteth and exceedeth all the ability which is in men.  
Now, when we know that the law containeth a justice over high for us to reach unto, and that on our part we are so weak and feeble, that it is pity to behold, then shall we learn to lament and bewail ourselves before God, and understanding full well, that we are bound to do whatsoever he commandeth, we shall desire that he will give us the power, that he will aid us by his holy spirit, and that not only he will support us in our frailie and weakness, but that he will begin and perfect that which is in us, that he will give us a will and desire, and confirm and continued the same in us, and that afterward, when he shall have given us a constancy to persist in our desire, he will give us also the power to accomplish all that which we shall have well desired. Now withal GOD in this place showeth, that when he sendeth us his word, it is for this end, to join and knit himself with us, that we also may be united unto him: so that he demandeth nothing but obedience, that when we shall become children unto him, he may show himself our loving father. Behold then for what intent God will that his word be preached unto us: namely, that we may be gathered under his wings, that he may protect and defend us, that he may save us: yea, under this condition, that we come unto him quietly, and that we suffer ourselves to be governed by his word, and to be subject thereunto. True it is (as we have already touched) that this is not in our power, that God must bestow on us the grace hereto, and that he giveth not this grace unto all. But we are not here to inquire after the secret counsel of God, what the cause is, that he reformeth and reneweth some by his holy spirit, and that he leaveth others to wander according to the corruption and wickedness of their own nature, and never draweth them back into the right way. We must not entangle ourselves in this Labyrinth: but let it suffice us to know, that God would show that men are inexcusable, when he saith: O, I could wish it might be so: as if he said, That after that we have been taught in his word, we have no excuse, GOD shall not be in fault, if we be not saved. And why? For if we walk as he commandeth us, we shall perceive that this is the way to come to all blessedness. And so let us impute unto ourselves the cause of all those evils which shall happen unto us. And when we shall be afflicted, when GOD shall chastise and punish us by adversity and sundry other afflictions, let us know we have no cause to murmur or to complain against him. For ourselves are in great fault, because we have not followed his word. You see in effect, what we have to bear in mind upon this place. True it is, that we must in the mean time have recourse unto his aid and help, knowing that we are over weak on our part to accomplish the law, and that we can not fulfil our duty therein: nay, not come near unto it in what sort socuer. But yet, if we walk not as it behoveth us, we must always pass under condemnation, knowing that all the fault lieth in ourselves, and that when we are beaten and chastised with the rods of God, that we can not say that this is beside all merit and desert of ours. And why? When we have the word of God, we have a testimony and witness, that he desireth to be united and joined unto us, and to execute the office of a father towards us, and to preserve us in all prosperity: were it not that we on our part did bury his grace, and hinder the course and proceeding thereof. Lo then how men are by good right convicted, to have repelled, and despitefully refused the gracious goodness of God, and to have debarred him of all access and entrance, by shutting up the door, when they have been taught and instructed by his word, and yet they have not profited therein. And so this is a very profitable admonition for us, when we see that God wisheth in this place, that we would do that which he commandeth us, to the end it might be well with us. And hereby we see, that if we receive his doctrine in all reverence and humility, if we seek to yield all obedience thereunto, it can not be, but the end and issue thereof shallbe prosperous and blessed, and that we shallbe certain of our salvation. Now, it is true, that we must always return back to this point, to pray God to give us the mind and will to serve him: but if thorough infirmity we fail in our duty, let us learn to condemn ourselves, that we may be absolved before him. And moreover, let us rejoice when we see that he procureth by all means our salvation, and seeketh to set us forward therein always, and as often as his holy word is preached unto us: and let us call to mind that which is said in the proverbs of Solomon, That the solace and delight of the wisdom of God, 
Pro. 8. 31.  i● to devil with men. Behold, how God here protesteth, that when he sendeth his word, it is to instruct us in all perfection of wisdom, as if he sent his wisdom from the heavens. Yea, and to what end? For wisdom is brought in here to speak, and to say: Behold my dainties and delights to devil with the children of men. And this is as much as if God did display and laid open his heart unto us, and that he said: Behold, I will bind myself with an holy and sacred bond unto men, when I instruct them by my word, and if they on their part be not wild and unruly, they shall perceive, that I will always be in the midst of them, and never withdraw myself from them. This aught well to inflame us with such a reverence of the word of GOD, that we endeavour with all our might, to profit therein, and not to suffer ourselves to be at any time turned from it, seeing the benefit thereof is inestimable: namely, that by it our Lord uniteth himself with us. Now, it followeth in the text of Moses, how God commandeth the people, That every one go his way into his tent, and that Moses abide there: and he addeth, I will tell thee all the commandments, and the statutes, and the laws, which thou must teach the whole people. God again in this place showeth, that he ceaseth not to continued in teaching and instructing the people, albeit he use the mean which hath been declared: namely, that Moses be as an expositor of the will of God, and the messenger thereof unto the people. This is well worthy the noting. For it serveth unto this end, that we may understand, that God will always hold us unto himself, and that he will not that our faith be grounded upon men, or depend on them. And it is very needful and requisite, that we be warned hereof. It is true, that those which follow their good meanings, or which say, that they hold and stick unto those things, which have been determined by the Church, and by the ancient Fathers, may be for a time so besotted, that if one tell them, they hold as it were by the air, that they have no certain stay and assurance to lean unto, when they so rest themselves wholly one men, they will be still heady and obstinate: as we see the Papists, whom the devil hath so bewitched, that they are content to stand unto the resolutions, which men at their own lust and pleasure have made, and venturousie despised the word of GOD: yea, albeit men bring manifest witnesses and testimonies from it, to reprove their superstitions, all is one with them, they are so dull and obstinate, that it skilleth not with them, whether GOD be contrary unto them or no. Men I say shall have this presumptuous boldness for a time, to venture to go on whither their fond imagination carrieth them, they shall indurate and harden themselves against GOD: but when they come to the trial, that GOD thoroughly toucheth them with the virtue and power of his word, behold they are so astonished and amazed, that they know not what may become of them. So then let us note, that we shall have no certain and assured stay to rest upon, except our faith be grounded on the word of GOD, and that we may protest, that whatsoever we have, we hold from him, and account that this is the only truth, that we wander not in our own weenings and think, or propose unto ourselves the doctrine of men to lean unto, and to stay and to rest upon. When we hear that GOD in this place saith, I will tell thee the things wherein thou shalt instruct them: let us note, that we must also in like manner lean wholly upon him, that our faith must not be wavering and in doubt, being underpropped by the infallible verity of his word. And this is that we are to seek after when we come unto a sermon, that we may have this article fully ratified, and sealed up in our consciences, that we have the word of GOD, wherein our life consisteth.  
Withal let us also note, that GOD would bridle them in this place, which have the charge of preaching his word, from all presumption of commending unto the people any thing of their own: but that they content themselves to be faithful dispensers of that which he commandeth, that they always protest they have served God, forasmuch as they have executed that which he gave them in commandment, and have delivered the doctrine they preach, from the mouth of God, into the hands of men. Behold what we have to note, we (I say) whom God hath ordained ministers to declare his word, and unto whom he hath committed this office of teaching his people, that we add unto his word nothing of our own, which we shall have imagined: but we declare simply, and bring that only which we know to proceed from God. How, to the end that the people should not think, that God instructed them by halves, but in most absolute and perfect manner, he repeateth in this place that whereof we have heretofore entreated, The ordinances, the statutes, the commandments, & ceremonies: as if he said, that nothing shallbe wanting in his doctrine, and that the people aught not to desire any thing besides whatsoever. This hath been before largely expounded: but always, when GOD useth so many and diverse words, where he might simply and in a word have said the law: let us note, that this is the better to withhold men, from attempting upon any foolish curiosity to add any thing unto his law, as we see how by nature we are overmuch given thereto, and our fleshly minds always stir us up, to invent I know not what novelties and newfangled things. And lo how in Popery every one hath enterprised to clout unto the word of God his patch and piece, and how many laws they have made one on the back of another. And why? For it seemeth unto them, that it sufficeth not to walk uprightly according unto the word of God, but that it were further good and convenient that their medley should be made therein. How, God contrariwise saith, That if we have his law, we shall have his statutes, commandments, ordinances, and rites: as if he said, That mortal men must not be so presumptuous and overweening, as to desire to seem wiser than he. For when they shall have made their longest discourses, they shall not find any thing which they can amend, or whereunto they may make addition: yea, let them know, that all that they shall seek to put unto of their own, shall not be superfluous only and unprofitable, but shall mar all: as if one would mingle vinegar with wine. And now God, having spoken in this sort, warneth them further, that they beware they observe that which he shall command them, without any turning, either unto the right hand or unto the left. In these words our Lord declareth, that he will not that his law be honoured of men, in approving it only with the mouth, as if we would seem to be acquitted of all the duty we bear thereto, when we do no more than this: but he showeth, that for to retain us under his subjection, and in his service, he hath published his law, and at this day will have it preached. For herein it is his pleasure to prove, whether he shall dispatch and come to any agreement with us, as with a quiet and tractable people, whom he hath now lured to his train. Let us therefore diligently note, that when we come unto a sermon, this is not to say, that the doctrine we hear, is holy and good: God shallbe much beholding unto us, when we have pronounced that his word is worthy to be received. He will not that we be his judges. I grant that we own unto him this confession, that when we shall have heard his word, every one acknowledge, that it is the pure and sincere verity, that there is no other uprightness, nor justice, nor wisdom, beside that which is there contained: but in the mean time we must proceed further: namely, to order ourselves unto the service and honour of God, Behold, one profitable point which we have to gather upon this place. Again, we are diligently to observe that which he saith, Take heed ye do that I command. For hereby God showeth that we must seriously apply all our might and power herein: for men shall not follow God by sleeping, seeing that when they use the greatest force they may with themselves, they shall with much a do draw their legs after them, their infirmity and weakness of nature is so great. Let us not think then to acquit our duty towards God, without bestowing much pain and labour therein: for the thing is of great difficulty, considering what one we are: namely, slow and ever lazy to bestir ourselves about that which is good. Nay, I say yet further, that albeit God hath affectioned & moved us with some desire thereto, albeit he governeth us with his holy spirit, the thing will not be over easy. For if he leaveth us to remain such as we are, we shall not only be slow herein, but we shall draw clean backward from that which he willeth us: if he call us unto himself, we shall recoil and flee back from him: yea, we shallbe forced to follow that which is evil, so far shall we be from being able to desire any manner of way, that which is good. But note we that which we have already touched, that although God hath given us some good affection, albeit he hath set us in some good way, yet are we still slothful, and loath to remove one foot: whereas a minute of time aught to serve, we had need of an hour, we winch & fling in such sort when we are put forward: and if happily we move one step, either we stumble, or else we start back two paces for one, or we take so grievous falls as it is pity to behold. So, it is not without good cause, that God saith here, Take heed ye do that I command you: as if he said, True it is, that my law is given you that you should put it in practice, and to yield obedience thereunto, but think ye not, that this is so easy to be done. Therefore, let every one prepare himself with such diligence to walk after my commandments, that ye think and meditate on them, that ye be diligent to bestow all pain in them, that ye take a full taste and savour of them, that ye be vigilant to stand on your watch, for fear that you be not turned aside: be ye therefore attentive and heedful herein. This we see briefly, that our Lord exhorteth us in this place seriously to travel and bestir ourselves, when question is of walking under his obedience. And why? For the things he requireth of us, are not so easily performed. And moreover, we are so evil disposed, as is lamentable to behold, that except we be pricked on, and driven thereto, as by force, we can not set one foot forward as we aught in our duty. If is needful therefore, that we awaken ourselves better, to be more diligent and attentive, and to stand always more warily on our guard, to accomplish that which our Lord commandeth us. Now he afterward addeth, That this must be done without turning either to the right hand or to the left, but that altogether they walk in that way, which he hath showed them. True it is, that this place shallbe expounded more at large in the twelfth Chap. of this book: but yet we must not so pass it over in this place, but that we understand what God meant to say in forbidding us, That we be not turned, neither unto the right hand nor to the left. For he showeth us, that his pleasure and will is in all things to be harkened unto of us, nothing whatsoever excepted. Now this importeth two things: that is, we neither add unto, nor diminish any thing from his law. To add any thing is, as if we would turn on the right hand. For they which add unto the law of God, do it as thinking that it is not enough to observe all that which is therein contained, but that it were good to put somewhat more thereunto. Lo how men would have some place for their fantasies, that if they can bethink themselves of any thing, it seemeth them that God hath forgotten it, and that it were good to be observed. And behold what hath been the cause of making so many ordinances, so many laws, & ceremonies, in Popery. The jews had the like vice reigning among them as it is upbraided them, that by their traditions they had set at nought the statutes and commandments of God. So then let us beware how we walk rightly, 
Mat. 15. 3.  I mean on the right hand, to turn ourselves from the way which God hath showed us. And why? We turn then on the right hand, when we will be to wise, and to just, and when we think it is good to do more than we are commanded. But herein we are the servants and ministers of the devil, for GOD disalloweth whatsoever we shall add unto his word, he will no such medley. Now we decline unto the left hand, when we diminish and take away any thing from the word of God, namely, when we think we have done enough, if we have discharged half our duty, and that for the rest he giveth us leave to follow our own lusts and desires: A man that shall not be subject to some number of vices, will happily desire to acquit himself towards God so far forth: but because he can not restrain himself from some one, he would that God should notwithstanding be contented, & give him leave to condition with him, to say: Well, if I miss in this thing, I will make a recompense in another. But take we heed of walking on the left hand, that is to say, of diminishing any thing from the word of God: for when he hath forbidden men murder, he hath forbidden them also to steal, & to commit adultery. We must therefore without any reply yield our obedience unto him in all things. For as we aught not to add any thing unto the law of God, so is it not lawful to take any thing from it: but we must walk in all the way he showeth us. And now, when he saith, The way, it is to exhort us to hold ourselves therein, as we shall see in the end of the book. Behold the way, walk ye therein, 
Deut. 28. 9  will Moses say: as if he said, Who soever turneth himself aside from the doctrine which I set before you, he wandereth, he runneth but across the fields, & the further he runneth on, the further he is from the end of his journey. So in this place, Walk ye in the way, that is to say: Wander ye not wilfully ye wretched ones, stray not from the way wherein your God leadeth you, ye can not miss of your way by following of him: but if you give yourselves over to go whither your own head leadeth you, God must in the end declare unto you, that you shallbe but as straying & wandering beasts, for that you have not kept forward your course in the right way. And so know ye, that the word of God is your way wherein you must walk. If this word were well imprinted in our minds, we should be held shorter, than to run wandering at rovers, and ranging whither soever our flitting fancies & desires shall carry us, as we accustomably use to do: we should (I say) beheld back in this way which is prescribed us: for our God showeth us continually which is the way. And yet for all this men enter into their disputes, and make long questions: what is to be done? and what is not to be done? As if it had not been said, That GOD never openeth his mouth, but to show us the right and perfect way: and when he showeth it us, do not we him great wrong and injury if we follow him not? And do we not accuse him, as if he had lost all his time and pain he bestoweth to instruct us? We see now what this word (way) importeth: namely, that without the word of GOD, there is nothing but error and deceit, and that men far abuse themselves, when they shall think to do well, except they leave themselves to be governed by the word of God, which showeth us the best and the straightest way. And purposely he saith, All the way. For he will not part stakes with men in this place, as they desire he should that, is, they would always reserve some thing, I know not what, unto themselves: they would serve GOD by piece meal (as we say:) but behold, GOD on the contrary side saith, I must be obeyed of all, throughout all points, or else I renounce you, I will none of you. So then, will we approve our life unto GOD? We must not think to yield him obedience in part only, but we must take heed we order our whole life unto that which he commandeth us, in such sort, that we may truly protest and say, That we have held ourselves in all the way of the Lord.  
But here one might make a question, whether it be possible, that we may walk altogether in the way of God? For contrariwise, seeing it is so, that men do not the good they desire to do, it shallbe much when we shall have endeavoured to come to the right way, and to go as far forward towards the end as we may, though we come not thereto. Saint Paul himself complaineth, that he could not do that, 
Rom. 9 17.  which he had desired for to discharge his duty towards God. But here is no speaking of such perfection as is required in the law: but we must only understand, that God will have men employ themselves with all diligence in his service, and that they enforce themselves thereto, that they make their race therein, albeit they can not attain the end thereof. Therefore, although for all our life time we go as drailing our legs after us, and that we come not fully and perfectly unto God, yet must we proceed hereunto, and go on forward, not in part only, but in all that which is contained in the law. It is true, that we can not acquit ourselves herein, in such sort, that there be a full and correspondent agreement between the word of God, and our life: but when we shall have this desire to order ourselves unto God, and to conform ourselves unto his will, not in one point or article only, but in all without exception: and when we shall have bestowed our whole travel and industry herein, behold, how we shall hold us in all the way of God. For he beareth with us in such sort, that he accepteth in good part such a desire, when he seeth us to go roundly to work in his service, and that we double not with him, and that we reserve not to ourselves our own lusts and desires, nor yield us the liberty and leave to fulfil them, but that we labour to please and to serve him as much as we may, and according unto the grace which is given us. Now withal he also adjoineth, That they may prospero, and that it may be well both with them, and with their children. Wherein he giveth us to understand, that (as we have already touched) all the miseries and afflictions which we endure in this world, are so many chastisements and corrections for our sins. And we cannot say that we are any other way miserable and unhappy, but by our own fault. True it is, every one desireth to be at his ease, and in prosperity, we need not to be taught to wish this unto ourselves, for our nature leadeth us hereunto? but for all this, it seemeth that we have conspired our own misery and wretchedness. For the mean to prospero is this, that we be obedient unto God, and then he shall bless us, in such for, that we shall feel the fruits thereof in all things. But what? We will not yield him the obedience which is due unto him, and therefore we must needs be deprived of his blessing, he must needs reject and refuse us, as if we were not worthy to be in the number of his creatures. And so let us note, that God would in this place reprove men, and show them that they are themselves the cause of all the misery and wretchedness they suffer in this world, and that they must attribute it to their sin and wickedness. But he would moreover withal allure his unto himself, when he setteth before them a reward: as if he said: Go to, there is great cause why I should be served of you, I deserve it full well at your hands, though you have small regard of me: for seeing that you are my creatures, is it not good reason that you be my subjects, and tender all obedience unto me? Aught you not for the whole time of your life to be given over unto me? But yet I will not request you to serve me for gramercy? I will for bear mine own right in this behalf: so that whereas ye are bound to do all that I command you, without looking or hoping for any thing: lo, I yet tell you, that I am at hand to bless you, & to make you prospero when you shall serve me. When our Lord speaketh thus, he showeth that he will in most loving and amiable wise, win his unto himself, that he will (as it were) break their heart, that they might be the better affectionated, & more willingly disposed to serve and please him: seeing that he cometh not unto them, with such rigour and severity as he might: but yielding of the right which appertaineth unto him, chooseth rather to execute the office of a Father, saying, That if we will be his children, he will be a liberal and bountiful Father towards us: and albeit he oweth us nothing of duty, yet will he bestow a reward on us for the service which we shall have done him. Now hereby we are admonished, that it pleaseth GOD, by so great gentleness and liberality, to allure and win us unto himself. But we must not hereupon infer, that men may merit and deserve any thing by serving of God. As the Papists, when they hear such places, they run to their merits: and it seemeth unto them that GOD is further bound and beholding unto them than he hath promised. But God contrariwise meaneth to show us that he is ready to apply himself to us, and to the fashion of men, that he desireth nothing else but to win us by all gentleness unto his obedience. And this is not for any profit that he receiveth thereby: as in very deed, what profit shall he receive when we shall have accomplished his whole law? Is this any way to his gain and advantage? No. But it maketh for our salvation. You see then what the intent and purpose of God is, & what we have to note upon this sentence. So let us learn that when we shall have obeyed our God, if he make us to prospero, that this is not for that he oweth us any thing, and that we have deserved it, and that we may vaunt that he giveth us no more than we deserve: but it pleaseth him to display and lay open his bountiful goodness towards us, even to call that a reward and recompense, which he of his mere and free liberality giveth us, without being therefore bound and indebted unto us. Moreover, when he chastiseth us, and that we are subject to so many miseries, let us know, that we do but gather in the fruits of our own seed. Because we have led an evil life, our Lord must needs show some sign and taken of his anger, that it may be known he is judge of the world. But he hath also as well a regard unto our profit: that is, that we might be sorry for our faults, and be in displeasure with ourselves for them, and that we should have our recourse unto him, in true and unfeigned repentance. Lo how GOD, when he showeth his anger towards us, ceaseth not to declare his love: for he seeketh to win us unto himself. He seeth that we are brought asleep in our sins, and he awaketh us, knowing that it is expedient and necessary that he should so do. Thus we see what we have to note upon this place. Now in the end, Moses speaketh of the land they were to possess, and saith, That thou mayest prospero in the land which I shall give thee. And again for the second time, he placeth this sentence, That it may be well with you in the land which you shall possess. Now it seemeth at the first sight, that God promiseth no other reward than in this earthly and transitory life. If it were so, the hope of the people of Israel had been clean beaten down. But let us note, that our Lord hath used towards this people an other mean than with us: albeit it tendeth to the same end. for the sacrifices which were ordained in the law, were not to withdraw the people from the salvation which we have in jesus Christ: 
Heb. 9 8. 13. 14. 22.  but they served rather that GOD might signify that men are condemned, that they have no other mean to be reconciled unto him, than this which they have by our Lord jesus Christ. Now for all this, men ceased not to kill brute beasts for their offerings, and GOD said: Your sins shall be pardoned, 
Levit. 16. 1●. 16.  when you shall have killed for me a calf, a lamb, or a sheep. It seemed them that God would appoint the remission of sins by these sacrifices of brute beasts: but he did not. This was to conduct the people, after such a gross manner, to the redemption which in the end was obtained us in the person of our Lord jesus Christ. As much was signified by the land of Chanaan: God therein would from the beginning propose the eternal inheritance of salvation unto the children of Abraham, in saying to Abraham, 
Gen. 15. 1.  I am thy exceeding great reward. He promiseth not the land to Abraham, therein to rest himself: but he will that Abraham put his whole trust and affiance in him, that he raise and lift up his hope above all the world, & that he wait for everlasting life for himself, and for his whole race. But it was expedient, because our Lord jesus Christ was not yet appeared, because the vail of the Temple was not yet broken: it was (I say) expedient and needful, that this land of Chanaan should be as it were a pledge thereof, because this was fully promised him for his inheritance. Let us therefore diligently note, when it it is said, That thou mayest prospero in the land, that God meant not to busy his people in this present life, but by this mean it pleaseth him to conduct them higher: namely, to the hope of immortality which he had promised them. Nevertheless our Lord promiseth his blessing in such sort unto this people, that even in this life they shall perceive it, and have thereof some taste, waiting to have the full enjoying thereof, when they shall be withdrawn out of this world. And at this day we aught also to call to mind the testimony of S. Paul, 
1. Tim. 4. 8.  That when we shall fear God, we have the promises of the present life, and of the life to come. For God will in this life give us some feeling of his goodness, to the end we might thereby be led unto an higher hope, and that we also learn to receive the benefits of God in such sort in this world, as that we be persuaded we shall be satisfied with them, when we shallbe come into his kingdom, where we shall enjoy them in all fullness and plenty.  
Now let us cast ourselves down before the face of our good God, with acknowledgement of our faults, praying him to make us feel them better than we have done, until we be said to a true repentance, and that more and more feeling our own wretchedness, we may learn to resist all the affections of our flesh, and all our wicked and perverse desires, and not this only, but that cursed presumption which is in us, of attempting to do that which we think good: that nothing may hinder us to follow the pure and simple word of our GOD, knowing that this is the true and perfect rule to order us by, that we attempt to add nothing thereto, but simply rest in that which is therein contained, to profit more and more therein, until that having achieved and ended our course here on earth, we come unto that heavenly rest, whereunto he calleth us: and in the mean time pray we him to reach us out his hand to stay us, when we shall seek unto him, and call on him, in all our needs and necessities. That it will please him to grant this grace, not only to us, but unto all people and nations of the earth, etc.   

The. 16. Sermon.  Deut. Chap. 6. 
1 These are the commandments, ordinances, and laws, which the Lord your God hath commanded me to teach you, that ye might do them in the land whither ye go to possess it.  
2 That thou mightest fear the Lord thy God, by keeping all the days of thy life, thou, thy son, and thy sons son, all his ordinances and commandments, which I command thee, that thy days may be prolonged.  
WE have often heretofore seen, how Moses did put the people in mind of the things contained in the law: & even yesterday we saw how to the same purpose he made mention of them, & yet again in this place he doth the like. Howbeit, this is no needless or unprofitable repetition, seeing that men have so soon forgot the things they learn in the school of God, except the memory of them, for their better remembrance, be often refreshed. And we see there needeth nothing to turn us aside from our duty herein: for we are so much inclined unto vanity, that there is nothing more harder than to retain us under the obedience of God. As soon as we have conceived a fantasy, it carrieth us away headlong, and we remember no more what God had said unto us. Moreover, because he seeketh no other thing than to win us unto himself, he must root out of us those false opinions wherewith we are already forepossessed. For it is with us as with a ground which hath lain fallow a long time, whereon a man must bestow exceeding great labour, before he can apply it to some profitable use. And that is the cause why Moses saith again, That these are the commandments, and ordinances, and laws, which the Lord hath committed unto him, that he deliver them unto the people, and that they be observed. Now by these words he signifieth, that God will retain the people in his obedience: when he seemeth to say, What mean ye, ye wretched ones to wander? Lo, I deliver unto you my law: when you shall hold yourselves in this doctrine you can not err: this is the way of salvation, therefore keep yourselves in it. Now for all this men are still wandering, they are borne away headlong hither & thither, and God continueth to rain them with the bridle: as when an headstrong horse is hardly ruled, the rider restraineth him back with bit and bridle, not for one time only, but so long as he continueth wild and untamed. Ye see then how God useth the same order with his people. And hereby he showeth, that the mind of man is full of rebellion, or full of lightness and rashness, and that he can not wholly rest himself on the word of God, wherein notwithstanding our whole salvation and happiness consisteth. Seeing then it is so, let us note, that under the person of the people of Israel, we are here warned, that when God hath set before us his word, we must not think on it for one day only, but that we aught to exercise ourselves therein all the time of our life. And when we hear this, Behold the statutes, Behold the ordinances, Behold the commandments, which I propose unto you, we must remember, that it is not for us to establish laws and rules to govern our life by, but that this authority appertaineth only unto God. Moreover he hath also admonished us, that he hath showed us the right way. Let us therefore follow it, and walk therein, let us not make further inquiry what we aught to do: for there remaineth no doubting when our Lord hath once spoken: we must no longer allege, I know not whether this be good, I know not whether somewhat else be to be added. Content we ourselves with that which God hath showed us: for he shall always be a good master to teach us, if so be we be not perverse, and evil scholars to learn under him. And for this cause here is again mention made of commandments, statutes, and ordinances, that we might not think that God would instruct us by halves. There is then in his law comprised a full perfection of all wisdom: so that there resteth nothing, but that we yield obedience thereunto, that we be not so curious, as to desire more than God showeth us, that we have no foolish devotions, which lead us wandering hither and thither: knowing that God hath not envied them which were under his charge the knowledge of any thing behoveful for them, but hath taught them all that which was profitable and necessary for them. Let us therefore govern ourselves according unto his will, let us apply all our senses thereto, let his law suffice and content us, albeit the whole world scorn and reject us, the matter shall not much skill, we have our judge. And so, although the world wander after vain fantasies, although every one forge unto himself, that which seemeth him best, let us always consider of appearing before the tribunal seat of our God, and that unto him we must tender our account. Now he hath delivered us his law, and by that he will judge us. And therefore let us leave all that the world imagineth, & know that all is but vanity and lying. Withal Moses addeth that concerning his office he hath delivered nothing of his own. And this protestation is well worthy to be noted. For we must remember what hath been before said, that Moses was the most excellent prophet that ever God raised, & yet notwithstanding he taketh to himself in this place no such liberty, as to teach any thing according to his own judgement. For he knew well that he himself was a mortal man, subject to the law, as were others. Behold why he protesteth that that which he bringeth, is that which he hath received from God, and that he dispenseth and delivereth it as it were from hand to hand. Sithence Moses doth this, who will dare to say, that it is lawful for him to pass further? And yet we see what is happened herein. For among the whole rabble of Papists, is there any so given to hear what God shall say, as to prefer his word before the doctrine of men? Nay: But they have their holy mother the Church, as they term it, they have their determinations, their decrees, their statutes: and they think it sufficient to have this coverture of the Church, and in the mean time, they rob God of his authority, to clothe men which are but rottenness therewith. Behold an intolerable sacrilege, when God shall no longer be a Lawegever to conduct his people, and to hold them under his yoke, but that men will usurp and challenge to themselves such an authority. So much the more heedfully aught we to observe that which is here contained: namely, that Moses albeit he was as an Angel of heaven, although God had exalted him above all men, though he had been in the mount forty days without eating or drinking any thing, to show that he was no longer of the number of others: yet nothwitstanding, when he came from this heavenly glory, and as it were from the company of Angels, he humbleth himself, and declareth that he commendeth unto the people nothing of his own, that he will not feed them with fancies and dreams of his own head: but that he is contented to have heard what GOD hath pronounced, and that he reciteth it as a faithful servant, which addeth nothing thereto, which falsifieth not the commission which is given unto him. You see then what we have again to bear in mind upon this place. There followeth now the exhortation which he addeth, that is, That the people discharge themselves in keeping of the law. As if he said, That it is not given for men only to confess, that all that it containeth is good, & just, and of great equity: but to this end also, that men show whether they be obedient unto God, or no. And that is the cause why he saith, That thou fear the Lord thy God, and that thou keep his commandments and statutes. Under this word of fear, he signifieth that God, by declaring his law, meant to make a proof whether we will serve him, or no. For albeit we observe all the commandments, in such sort that men can found no fault with us: yet if this fear of God be not rooted in our heart, if we bear him not this reverence, to desire to be his, all the time of our life, this outward observing of his commandments, shall be but a frivosous show, and a pomp of great vanity. For we must not think that God is contented with that which outwardly appeareth: although it be highly priced and esteemed of men, yet is it but as a vapour of smoke before him.  
We aught therefore to begin at this point, if we will observe the law of God duly, and in such sort, as our life may be agreeable unto God: namely, that we bear him all reverence, that we seek to be under his hand, under his guide and direction, that we seek to do him homage as our sovereign King, we seek to dedicated ourselves unto him, as to our Creator, we seek to honour him as our Father. When this affection and desire shall be in us, then have we the beginning of the whole law, and of all righteousness: & that is the cause why it is said, 
Prou. 1. 7.  That the true wisdom is the fear of GOD. And when we will know whether we have profited in the law of GOD, we must sound our hearts to make the trial hereof, to feel if we have such a zeal and desire, that GOD be honoured and glorified of us. For if there be such a fear in the heart, the fruits thereof will appear, both in our hands, and in our feet, and in all the parts and members of our body: as God hath also ordained this rule when he published his law. So that they which boast themselves of the fear of God, when their life is loosed to all wickedness, their own tongues tell them they lie, and they show full well, how impudent and past shame they are, when they vaunt so much of the fear of God. We see then a place, which is well worthy to be observed: wherein Moses first declareth, that to serve God aright, it behoveth that our hearts be wholly given over unto him, that it sufficeth not, that in outward appearance we have all the virtues that a man might imagine, except such an affection, and inward desire of the heart go before. Again, that the fear of God is no hidden and idle thing, although it be in the heart of men, yet must it appear and show itself in their life. For it is the heart, which governeth both the hands, and the feet, and all the other parts, and members of the body. We must therefore learn to show by effect and experience, that we fear God, by ordering our whole life according unto his william. Now hereby we may well gather, that God disalloweth allthings which men attempt beside his word: as the Papists are continual men and religious (as they say) in the service of God: but in the mean time, what do they? They travel much, and are never the near: for they profit nothing, because in the whole worship of God, which they pretend, there is nothing, but the inventions and devices of men. To serve God, is to mumble a few small prayers, and to crouch before their moppets and idols, to trudge from altar to altar, to chant their Masses, to gad on pilgrimage, to fast such a day in the honour of such and such a Saint, to eat no flesh on Fridays nor saturdays: briefly, it is nothing else, but a dungeon of such like trumperies, whatsoever they have under this shadow and title of the service of God. But shall one find that God ever sounded one word or syllable hereof? Not, all this hath been devised by men. Let us now consider by this place, whether God accepteth such a service as good and lawful: nay contrariwise, he saith, That thou fear the Lord thy God, & that thou observe all his commandments. But when men turn themselves aside from such a way, and follow their own fantasies, and whatsoever shall have been forged by men, they sufficiently declare, that there is no fear of GOD in them: for otherwise they would offer unto him the sacrifice which he above all other preferreth: namely, 
1. Sa. 1●. 23.  obedience, as hereof it is entreated in the first book of Samuel the fifteenth Chapter, That if men hearken not unto the voice of God, to subject themselves thereto, but contrariwise follow that which shall have been invented in their own brain, or forged and devised by men, it is as idolatry: yea, as the sin of witchcraft, which is detestable in the sight of God. Behold, how theholie Ghost speaketh hereof, although mortal men are of a clean contrary judgement. Now therefore we see how Moses hath here declared, that when we shall unfeignedly and in deed fear God, we will do him this honour, to be governed according unto his will, we will not grant men this leave to lead and conduct us whither it seemeth them good: but when GOD shall speak, we will know that every mouth must be stopped, & that our ears must be opened to hear and to receive whatsoever he shall say unto us. But yet it sufficeth not that every one for his own part only employ himself to serve and honour God, but we must procure and endeavour as much as in us lieth, that he be adored and worshipped of the whole world: yea, we must labour that his service may endure and continued after our death, that the name of GOD live not and die with us, when we shall be taken out of the world: but that it remain and abide unto all posterity. And lo what is the cause why Moses saith, Their children and those which shall issue from their race, shall continued to serve God, and too bserue his law.  
Let us therefore diligently note, that Moses in this place not only exhorteth every one for his own time to serve and obey GOD, by conforming his life unto the law which he hath delivered, but he will that fathers bestow all their pains to instruct their children, that we may leave such a seed after us, if it be possible, as that God be worshipped of our posterity, that his name be always purely and sincerely called upon, & that by this mean, they which shallbe descended from our loins, may be blessed, and that the covenant of God wherein our salvation is contained, endure for ever, and never perish, albeit we are mertall and of small continuance. But we are so far from discharging our duty in this doctrine, that we may see fathers give such examples unto their children, that it seemeth they have conspired to abolish and to take clean away the fear of God, and the whole observation of his law. We aught not therefore to marvel, if GOD also withdraw himself from us, and that it seemeth that he will cut off quite all the benefits and blessings which he had bestowed on us. For are we worthy unto whom he should continued them, seeing we are so reckless and negligent to procure that his service and worship may continued in his entire and perfect estate? And yet this should serve us to so good a purpose (as I have said) that it be not spoken in vain. Let us therefore labour with all our might, to teach those which shall come after us, in such sort, that the worship of GOD, and his service, may continued for ever, and that men always know and acknowledge him for the Father and Saviour of all the world, and give themselves over fully and wholly unto him. Withal Moses hath adjoined that whereof he had before spoken, that this is, To the end that their days may be prolonged, and that GOD may make the people to prospero, according to the promise which he made unto their fathers, that he would give them a land flowing with milk & honey. We have already expounded what Moses hath understood by this word: namely, that God, albeit by one word he may constrain us to serve him, notwithstanding useth towards us a most mild and amiable manner to win us to himself, when he promiseth us a reward, when we shall have served him: not that our works deserve any thing, or that he is any thing at all bound unto us. But when he gratifieth us so, and is in such wise beneficial towards us, it is to this end, that we may be so much the more lively touched, & that we may serve him with a more ardent zeal & desire. For shall we not be over wicked and unthankful, when we hear that God of his own good will bindeth himself unto us, and that he will propose unto us a reward and recompense: shall we not I say be over wicked and unthankful, if we apply not ourselves wholly unto his service? We are his, and whatsoever we are able to do, we own unto him: as our Lord jesus Christ speaketh plainly hereof: Who are you? saith he. I demand of you, when a man shall have a servant: yea, a slave, whom he shall burden and press as an ox, or an horse, whether if this slave have done him any service, he will rise from the table to serve him, when he returneth from his work? Not: for all that which the bondslave doth, he oweth of duty to his master and superior. So you own all unto God (saith jesus Christ) & he oweth you nothing. But yet God of his own free good will bindeth himself to promise' us, if we serve him, 
Luc. 17. 7.  we shallbe well recompensed, and perceive our labour & pain shall not be lost. And for what end and purpose doth he this? This is even by gentleness to break our heart. For (as I have already said) we are to to wicked, if we be not altogether inflamed to serve GOD, when we see that it pleaseth him, of his mere goodness, to propose unto us a reward, and to promise' us a recompense, when we are in no respect worthy thereof. And withal let us also note, that when God shall have passed a thousand contracts with us, to reward and recompense our works, it wanteth so much that we may say, he oweth us any thing, that he might rather accurse and detest us. For who is he among us, which observeth the law as were requisite? If we observe one article thereof, we fail in an hundred, and when we think to fulfil that which God hath commanded us in his law, we falter therein, we trail our legs after us, there is always such great imperfection and weakness in us: that we can never run in such wise as we aught, and as it were requisite. We shall then be accursed and condemned, when God shall judge us in any rigour and severity. So then, men must not here vaunt themselves of obtaining any reward which they have merited, nor boast of their works: but rather let them know, that all the promises which God hath given in his law, import with them a condition, and therefore should be unprofitable unto us, by reason that none discharge themselves of their duty, except God would accept of us, and bear with us for his mere bounty and goodness. And hereby we see what rage and madness this is in the Papists, when they boast themselves of their merits, that it seemeth them, they have to contract and covenant with God, and they so venturoustie upon a devilish overweening and boldness, make their account, that they think God is very much bound and beholding unto them. But what proofs have they of their satisfactions, their works, their me●●●es? And where shall a man find those merits? O, we have done (say they this) and that: no remedy, but we must make up our accounts with God. And behold on the contrary side God, who requireth that we serve him in all, and through all, which we are never able to do, as we have seen heretofore, and as it is sufficiently handled and declared in many other places. Now let all the world examine themselves, to see, whether there may herein be found one which hath accomplished the law. But so far we shallbe from finding any such, that there is not one which may protest, that he hath done the hundred part of that which is in the law required. Therefore all must confess that they are accursed. Yea, in this so small portion, and so little as may be, wherein men acquit themselves, shall be always found some wickedness, and some blots or other. So then, GOD shall justly reject and have in detestation all that we bring, and are able to do. Let men therefore be overwhelmed and confounded with shame, and let them confess that they are all culpable & guilty before God. Wherefore let us note, that this promise cannot be accomplished, but that God beareth with us, and respecteth not so many vices and infirmities as are in us, but by his mercy hideth and burieth them. Therefore our works are then received and approved by God, when he respecteth not what they are, but accepteth them, through the virtue of the death and passion of our Lord jesus Christ, as good and holy. And albeit there be always many blots and stains in us: yea, much stinking corruption, except it should be washed away by the blood of jesus Christ: yet he always accepteth us by the means thereof, and no otherwise. So, let us learn to boast ourselves, and glorify in the mere and only mercy of God, and not vaunt us of any merits. And in the mean time let us not cease to be incited and stirred up with so much greater zeal to serve him, when we see that he will allure and win us unto himself by such mildness and gentleness. Yea Moses showeth, that whatsoever God promiseth unto his people, when they shall observe his law, proceedeth from this fountain, rather than from any obligation. And this is that which he saith, As God hath promised to thy fathers: as if he said, Beloved, serve God, and he shall be a good master unto you. And think not that you have lost your time & labour when you shall have observed his law: for you shall have a large reward, which is made ready for you. But withal consider ye whence it proceedeth: Behold the fountain (saith he:) that is, that before ye were borne and brought into this world, God hath promised your fathers to bring them into a land which floweth with milk and honey. Moses thus leading the people unto this promise which had been made unto the patriarchs, showeth sufficiently that God maketh no new promise, but that he ratifieth and confirmeth that which he had said. And why? Is it that he was bound to them which were not yet born? Not: but because he had loved their fathers, as he hath above said. It is true, that Moses now showeth, that the people was partaker of such a promise, if so be they should observe the law of God. But what? We must yet always come to this point, that men are utterly confounded, if they will oppose themselves against GOD, alleging any dignity or worthiness of their own, and that they shall always remain in their condemnation, they shall find that they are all accursed. It behoveth therefore that they have their only refuge unto the mercy of GOD: and that they know, that when they shall have forced themselves to walk according unto his law, that God shall own them nothing, albeit he will not leave to accomplish that which he hath promised them, even by his mere goodness and free mercy. Lo then how this place aught to be understood. Now seeing he in this place speaketh of the land promised unto the jews, let us note, that at this day we aught to be by many degrees more incited and provoked to serve GOD, seeing he hath dedicated the whole earth unto himself, and will that his name be called on throughout all the world. For the blood which our Lord jesus Christ hath shed, hath sanctified all the world, which was then as it were in all filth and pollution. For we know there was no land but this which GOD had reserved unto himself, and wherein he would bear rule until the coming of his Son. But when our Lord jesus Christ appeared, he then obtained possession of the whole world, and his kingdom was extended from one end unto an other, and especially now, when the Gospel hath been published. Sithence than it is so, let us diligently note, that we are at this day much more straightly bound unto the service and worship of GOD, for as much as by the precious blood of his Son, he hath consecrated and made holy the whole earth, to the end we may devil and be lodged therein, and that we may live under his kingdom. And therefore, as we will that he have us under his safeguard and protection, so let us beware that we yield up ourselves wholly unto him. But because men are always so fickle and wavering, that (as I have already said) no bridles are sufficient to rain them to obedience, Moses confirmeth all the doctrine he hath in this place pronounced, by saying: Hear therefore, O Israel, the Lord thy GOD is one GOD. He had said before, Hearken: he had said, Take ye heed: he had said, That they must observe the law. But here he confirmeth his whole matter much more better, when he saith so expressly, That the GOD of Israel is one GOD, For by this, his meaning is to exclude all the gods which the world forgeth, and he will show that it is not lawful for them to conceive any thing after their own fancy, but that only which we hold by the word of God. Therefore when the God of Israel is called One God, it is as much as if Moses did make comparison between the God which published his law, as before he was manifested unto his servant Abraham, and to the other Patriarchs, & would oppose him against all the gods which the world imagined. As God in all times hath been called upon, this name hath been common among the paynim. But what? The paynim have so wandered, that albeit every one hath said, I adore and worship God: yet what was this but their own dreams and fantasies? For when men take upon them to worship God, when they have no knowledge of him, there is no doubt, but they worship idols. The Turks at this day will say that they worship God, Creator of the heavens and of the earth: but this is but an idol which they worship. And how so? They name him Creator of the heavens and of the earth, they have no images. It is true. But yet have they but an idol in stead of God, because they will not receive our Lord jesus Christ who is the lively image of God his Father. And we know what Saint john saith, 
Heb. 1. 3. 1, john. 2. 23.  that he which denieth the Son, he denieth the Father. Therefore they have not God, but an idol. As much is to be said of the jews. The jews will brag much that they have the law, and that they worship the God of Abraham, of Isaac, and of jacob: but what? They are Apostates, they have renounced the law of God, when they have reiceted and refused jesus Christ, who is the soul of the law. It is he by whom God the father will manifest and open himself unto us: it is he in whom he will be worshipped. 
Psal. 2. 12.  And again he saith, 
john. 5. 23.  Risse the Son whom I have sent you. And again: Who so honoureth not the Son, the same honoureth not the Father which hath sent him. Let us therefore diligently note, that Moses would in this place make comparison between the GOD which hath declared himself in his word, and all the gods which are renowned throughout the whole world, showing that all that is beside him, is nothing but apishness, and mere vanity, and lying. And why? For we cannot worship God aright, except we have first known him. And we must always to this purpose remember that which jesus Christ said unto the woman of Samaria: ye know not what ye worship. 
john. 4. 22.  When jesus Christ useth this word, he doth as it were spit at all those services and worshippings which were then established. There was no nation which vaunted not of serving God: and jesus Christ rejecteth all that which men thought to be good and holy. You know not (saith he) what ye worship. He showeth hereby, that it is requisite and needful there be made some manifest declaration of God: we must not walk here at all adventures, but we must be assured what the God is whom we serve and worship. Now seeing God must be known of us to be rightly served and worshipped, let us consider whence this knowledge shall come and arise. Shall it grow in our own garden, as we say? Shall we obtain it by our own labour and industry? Shall it be lawful for every one to think what shall seem good unto him, to say: I have known God? Not, not: but GOD must declare and show himself, he must approach and come near unto us. And so the only mean to know GOD aright is this, that we be taught and instructed in his word. And lo why he saith, The Lord thy GOD. For this people had received the law: and again, the covenant had been made with their fathers, GOD had separated this flock from the rest of the whole world. It is not then without cause, that Moses here leadeth the people to the knowledge of God, to the end they estrange and keep themselves from all the superstitions of the paynim, that they have nothing common with the unfaithful ones: but that they know, that whereas God hath manifested himself so familiarly unto them, they have a most certain and infallible truth. Now if this hath been said of the time of the law, it agreeth much better unto us. For albeit God hath given a sufficient admonition unto the jews, that they be not mingled among the pollutions of the paynim in their idolatries: yet have we at this day a much more brighter clearness, since the appearing of our Lord jesus Christ, who is the lively image of GOD his Father, as we have said. And we may well agreed unto that which is written in the first of Saint john, None hath seen GOD at any time: 
john. 1. 18.  but the Son, which hath always been in the bosom of the Father, hath revealed him unto us. The ancient Fathers have had a knowledge (as we have said:) but this knowledge is accounted as none, in respect of that which we have at this day by the Gospel. Since the Sun of righteousness shineth on us, behold God showeth himself most familiar unto us. And lo why the Prophet Esaie, 
Esaie. 25. 9  when he entreateth of the redemption which was to be made in the person of the son of God: Behold him, behold him, this is our GOD, this is our Lord, saith he. The Prophet crieth out, This is, this is our God. He is not contented to say in one word, Behold our GOD, but he speaketh as if the thing had been present, and that GOD should then appear. And how is this said? Was not God in the midst of his people? 
Exod. 29. 4●.  For he said, I will devil in the midst of you. 
Psal. 132. 14.  And again, Behold my rest: Zion is the place of my habitation. And again, he protesteth, that he will never departed thence, that the people is his temple, that they are his royal priesthood. Why then is it that the Prophet Esaie saith, Behold him, behold him, saith our God: This is he, this is he, when our Lord jesus should come into the world? This is, because God revealeth himself unto us in greater perfection. There remaineth therefore less excuse for us, if we at this day wander, and hold not ourselves to the pure truth, but that every one turn after his dreams, to say, It seemeth me so, behold what I find to be good. Know we, that all this is nothing, & that we must return to that certainty of truth which hath been brought unto us by our Lord jesus Christ. But the world is so far from knowing of this, that it seemeth all have desired to despite and anger GOD, that they have devised how to turn their back unto him, that they have laboured to reject and lay aside all subjection, that they might have leave to remain in their enormities and vurulie demeanours, and that their wickedness in the mean time might not be perceived. The jews are unexcusable, as we see how the prophets reproach them, that they have wittingly abandoned and put away GOD, and that they can not excuse themselves, as the wretched paynim, saying, That they have heard nothing: for GOD protesteth, that he hath not spoken in vain. But now at this day, when GOD speaketh unto us with full mouth, and that we have so perfect a revelation in his Gospel, is not this an over great wickedness, that men yet wander and go so astray? Were there ever more foolish and fond superstitions, or more outrageous and enormous than those which are at this day to be seen in Popery? I grant, the jews mingled themselves among the superstitions of the paynim, that they defiled themselves over much with their silthes and pollutions: but when all shallbe well sifted and examined, we shall find that the Papists have surmounted and exceeded them herein by many degrees: for the word of God at this day is as it were buried among them. When mention shallbe made of faith, the articles shallbe drawn from out of the forge of men, the holy Scripture shallbe of no more force, than as if it were dead, and utterly brought to ruin. Lo how they behave themselves herein, and when question is of the service of GOD, they wander (as we have already said) after their own inventions, and lo, My meaning is good, will they say, and they think God will suffer himself to be ruled as a little child, and that he will never come to examine all the doctrine of Popery. Again, if men speak of faith, is there any talk of the free promises of GOD? Not, but they attribute all to themselves. When they will speak of the office of jesus Christ, they overthrow the virtue of his death and passion, as much as in them lieth. When any question is to be handled of their salvation, then will they come in with their free will, their merits, and satisfactions. But we aught contrariwise to return to the mere and only grace of the holy Ghost, confessing that we are in bondage and servitude of sin, but that we are thence delivered by the mercy and goodness of God. And here hence cometh it, that the holy scripture calleth the remission and forgiveness of sins our righteousness. We must therefore come unto this point, and also know, that if we have failed in our duty, we can not bring any other payment or satisfaction, than that which we borrow of the death and passion of our Lord jesus Christ. Of all this there is nothing to be found in Popery: If question be of calling upon GOD, they will make their vagaries unto their he Saintes and she Saints: and jesus Christ in the mean time shall not be known such a one as he is, nor clothed with the office which hath been given him of God his Father. But the Papists degrade him as sacrilegious and false traitorous villains, which seek nothing else but to bury altogether, and toset forth to open prey all the glory and dignity which God his Father hath given him. As much may be said of all their service and religion. We see how the Sacraments are polluted and defiled among them. In place of the holy supper of our Lord jesus Christ, there is substituted this infernal and devilish abomination, of the Mass, 
〈…〉 24.  wherein they say, That jesus Christ is sacrificed, as if he him self had done nothing, as if he were not established the only & perpetual priest by God his father. So then we see how the Papists make a mockery of the word of God, wherein he hath revealed himself, that it seemeth, that of set & deliberate purpose they would deface & put out the knowledge of him which is in the Gospel. And therefore we must more he) fully note this word, That the Lord is God: yea, one God only. And so always & as often as this word of God shall come in place, let us know that it is to cut off all that shall come into our brain, all that which men shall have forged & devised, and which we are not taught by the holy scripture: for God will be in such sort considered of us, that we be not wrapped & entangled in the fantasies & errors of idolaters. And in very deed, we can not have the true God, except we have him alone, that is, that we join with him no companion: for assoon as we come in with our little half gods, we renounce the living God. And why? For he will be alone, as he pronounceth by the Prophet Esaie in another place, I am the everliving, saith the Lord, 
Esaie. 42. 8.  I will not give my glory unto another. And again, we have seen before that he nameth himself, A jealous God. And for what other cause, than for this, to withdraw us from all corruptions? As S. Paul speaketh in the 2. to the Corinth. For assoon as we are turned from the simplicity of the word of God, it is as if a woman should harken unto a Bawd which shall come to whisper in her ear. Low are forthwith corrupted, & so we play the wicked fornicators against God, when we falsify the faith which we have promised him in baptism: we reject & cast aside his law, we violate and profane all religion, when we decline the lest that may be from his pure & sincere doctrine. Let us therefore bear in mind always & as often as mention is made of this word (God,) that we know that God must be alone: & therefore when we shall have accompanied him with creatures, he casteth us off as Apostates, & as people which are not worthy to have to do with him, because we would not yield unto him the honour which he deserveth: namely, that he should be the Lord, but shall have profaned his name by making it common unto creatures, or communicating of it with our dreams. But withal, let us note, that it is not enough that we reserve unto the living GOD the title of one word, but we must take heed that whatsoever appertaineth unto him, remain and abide unto him in his entire and perfect estate. As how? He meaneth not only to be called God, but to be acknowledged Almighty, to be acknowledged our Father and Saviour, to be known for him which hath authority to govern us, for him in whom we aught to repose our whole trust and confidence, for him whom we aught to invocate and call upon. Lo, the chief and principal things we aught to think and meditate upon, when question is of honouring one only God. I grant the Papists will still say, That S. Michael, and S. William, and such others are not their gods: but yet for all this they worship them: yea, their images and pictures: although they think to escape by this shift, that the images are not the Saints they pray unto, but only their remembrances to represent them, and yet is this against the express commandment of God. And again, they know not how GOD will be worshipped, when they so mingle him among their idols of wood and of stone, by the which they think to represent their Saints. It is true, they use words themselves understand not, of Dulia, and Latria, when they say they serve their moppets, that they bear reverence unto God. For lo, what they understand by these words. But truly God is much beholding unto them, when they declare they honour him only, and that withal they serve their idols. Again, to call upon God, is it not an holy and sacred thing? For this is the true service which he requireth, as it is said in the fifty Psalm. So we see, that the world over impudently mocketh God, 
Psal. 50. 14. 15. 23.  when men so wickedly corrupt and deprave his whole service and worship. And know we that this is a thing most detestable, when men so wander and lead themselves astray, after they have had so clear and so plain a revelation of God, and his will, as is contained in the Gospel. And with so much the greater heedfulness must we rest and stay ourselves on this doctrine, knowing that our Lord will, that we hung and depend wholly on him, and that there he an inviolable union between him and us. And this shall then be, when we shallbe withheld simply within the borders and limits of his word, when we shall yield no access unto the inventions of men, when we shall not leave our mind to wander: but that after we shall have heard what is contained in the holy Scripture, we shallbe priest and ready to say Amen thereto, not only with our mouth, but that our faith shallbe slayed and fastened on that which proceedeth from the mouth of God.  
with acknowledgement of our faults, praying him to make us feel them better than we have done, and that more and more we may know how far and wherein we are bound unto him, and that we think not rashly to acquit ourselves towards him, but that we tend altogether to him, and to his service, that we have no other study nor desire, but to observe his holy law. And seeing we are yet so far from it, as any thing may be, seeing we falter so much and linger in the mid way, having the only refuge to the remission of our sins, pray we that it will please him to receive us unto mercy, and to bear with us so far, as to continued to conduct and to govern us by his hole spirit, albeit we deserve to be wholly rejected of him. And withal also pray we, that it will please him so to open our eyes, that beholding the brightness of our Lord jesus Christ, we may be altogether ravished thereby, and constrained to renounce the things of this world, with the jousts, and affections of the flesh. which carry us headlong to all wickedness: in such sort, that we have none other desire, but to humble ourselves under him, to the end that being beaten down in ourselves, he may raise us up again to himself, by his word, attending until it please him to change and transfigure us into his own image and likeness, in the latter day. That it will please him to grant this grace, not only to us, but unto all people and nations of the earth, etc.  the Law. Matth. 22. 
35 One of them, a Doctor of the Law, asked him a question, tempting him, and saying:  
36 Master, which is the great commandment of the Law?  
37 jesus said to him, Thou shalt love the Lord thy God, with all thine heart, and with all thy soul, and with all thy mind.  
38 This is the first and the great commandment:  
39 And the second is like unto this, Thou shalt love thy neighbour as thyself.  
40 On these two commandments hangeth the whole Law and the Prophets.  
God be praised.  
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Imprinted at London, at the three Cranes of the Vine-tree, by Thomas Dawson, for john Harison. Anno. 1579.