The sermons of M. Iohn Caluin vpon the fifth booke of Moses called Deuteronomie faithfully gathered word for word as he preached them in open pulpet; together with a preface of the ministers of the Church of Geneua, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chiefe matters; the other the places of Scripture herein alledged. Translated out of French by Arthur Golding.

On Wednesday the viij. of Ianuarie. 1556. The Cxxvij. Sermon, which is the third vpon the two & twentith Chapter.

9 Thou shalt not sowe thy Vineyard with diuers kindes of seedes, least thou defile the increase of the seede which thou hast sowen and the fruite of the Vine∣yarde.

10 Thou shalt not plowe with an Oxe and an Asse together.

11 Thou shalt not cloath thy selfe with cloth of diuers sortes, as of wollen and linnen together.

12 Thou shalt make thee fringes vpon the foure quarters of thy vesture where∣with thou couerest thy selfe.

THere is no doubt but God in forbidding the Iewes to sowe their Vineyardes with diuerse seedes, to clothe themselues [ 60] with wouen garments of diuers stuffes, to plowe their grounde with an Oxe and an Asse, minded to bridle the multitude of inuentions which men forge vnto themselues, to alter the plaine simplicitie which we ought to hold vs vnto, and which nature it selfe hath taught vs. For the minde of man is a wonderfull storehouse alwayes to deuise some one thing or other. And (as a man by dayly ex∣perience may see) it keepeth therein neyther meane nor measure. Nowe all this while super∣fluities in all thinges encrease dayly. For men giue themselues ouer only to delights and plea∣sures, to their gorgeous pompes and braueries, and I knowe not what trimnesse (as they terme it:) so as they haue cleane forgotten to liue after

common order, and according to that vse and fashion wherewith men ought to content them∣selues, if they had any stayednesse or sobrietie in them. Wee see (I say) howe men giue the bridle to their lustes, and take to themselues such lawlesse libertie, that there is nothing but a mingle mangle in the whole order of nature. Nowe our Lorde minding to holde his people in some modestie, hath spoken in this place more grossely, and vnder certaine particular [ 10] thinges, meant to shewe them, howe he liketh of plaine simplicitie, to the intent hee might restraine such straunge deuises as dayly arise, and that men although their lusts bee so tick∣lish, should not be ouercurious, but liue and hold themselues in such contentation, as to say: Well, that which the Lord hath giuen vs ought to suffice vs if any reason might content vs. And therefore let vs not bee set vppon such wande∣ring fansies as alwayes to deuise some thing or [ 20] other without any ende, neither let euerie man bring his peece of deuise, and trauayle vainely in martyring themselues to satisfie their inor∣dinate desires: but let vs enioye the benefites which GOD hath bestowed vppon vs, howbeit in such wise as that wee remember howe his minde is that wee shoulde vse them soberlie. Ye see then what the meaning of God is which we haue to beare in minde touching this place.

Nowe a man might treat very largely of eue∣ry [ 30] sentence, & yet we in the meane while should reape small profite therby: because wee should not vnderstand the true marke which God heere amed at. We must therefore begin at this point▪ y^t is to wit, to know why God forbad the Iewes to sowe in this sorte diuers ••eedes in one vineyard, to cloath themselues with garmentes of diuers thinges, and to plowe their ground with an oxe and an asse. But let vs nowe returne to euery of these lawes. It is said That a man shall not mingle [ 40] seedes together: as it is spoken heereof likewise in the 19. Chapter of Leuiticus. For God there vseth a preface saying, Yee shal keepe my sta∣tutes. And hee doeth it because wee alwaies al∣leage examples to cloake our faultes withall, and beare our selues in hande, that if others doe any thing, all ought to bee lawefull for vs. But God bereaueth his people of all such excuses by saying. Know yee that I am your gouernour: follow me, and hold your ••elues to my will. And [ 50] this word is well worth the noting, to the intent we bethinke our selues well that if the Lord haue once giuen vs his word to the contrary, we must not presume on the liberty of dooing that which is commonly vsed among others. And why? Sith God is so gratious vnto vs as to guide vs, let vs stay ourselues on him.

But now he saith, Ye shal not sow diuers seeds. And why? for (saith he) so thou mightest sanctifie that which thou hast sowen and the fruit also which might come of [ 60] thy vine. Now this term of sanctifying or hallow∣ing betokeneth as much as if it were said: thou shalt bereaue thy selfe of thy vine, and of the fruite which thou shouldest gather thereof. And GOD sheweth heereby, howe his will is that there should be true and plaine dealing among the people of Israell, and that if a man sowe corne, hee should make such lawefull mar∣chandise thereof without any mingling, as that a man might say: see heere is Wheate, here is Barely, here are Beanes, heere are Pease, when euery graine is seueral by it selfe. For if the seede bee not pure, what shall come thereof, but that the people shall be deceiued? And besides that also there shall not be one simple and naturall maner of foode as ought to bee. Moreouer here is mention made of sowing the Vineyardes, by∣cause that in those countries the vines are very large: for they are bigger than ours, and in fa∣shion like, but they be very large, and the grapes also very great, insomuch that there they must haue more roome or space for them. In effect we see now how our Lordes meaning was, that the ground should be so sowen y^t the vittailes which were sold among his people, should be simple & all in their seueral kindes, and herein he compri∣seth that which we haue aboue touched, namely that men shoulde alter nothing but maintaine the order of nature.

But now if the corne be falsly mingled in the garner, is it not all one, yea and more too, than if the corne had bin mingled in the field? There∣fore when that which ought to serue for y^e nou∣rishment of men, is so chaunged from his owne kinde▪ there is no true dealing therein. And yet for all that, we see how suttle men are in this be∣halfe and howe they will ye•• alwayes haue some new fashions, some for their lu••re, & othersome for some other respect, or to feede some curious humor of theirs. It were much better we helde fast y^e order which our Lord hath appointed. For y^t is the very rule which we ought to follow. And although there were no great euill in dooing o∣therwise, yet we ought alwayes to hold vs here∣unto. Seeing God hath deliuered vs this rule, y^t there should be simplicitie or singlenes as I may terme it among vs: let vs followe it. But wee see farther, y^t al these medlies which are made in things, proceede either frō some craftie wilines & deceit: or from a certaine curiositie & ambiti∣on: and secondly that they tend vnto a wicked gaine; namely when men haue no regard vnto y^e losse of their neighbour, but euery man is giuen ouermuch to think on himself, as who wold say: O this will serue my turne very well, I shall haue the better vtterance of it, & the thing will not be so easily espied; or else it will passe well ynough with other ware, and it will be neuerthelesse e∣steemed; but I shall finde vppon my reckening▪ that it was so much y^e more to my gaine. There∣fore sith we see that these medlies proceede frō so euill a roote, and tend to so wicked an end, are they not to bee doublie condemned? Yes veri∣ly. But yet herewithall let vs beare in minde▪ (as I haue tolde you before) that when GOD woulde not that the seedes should be mingled in the fielde, hee forbad aswell all other mixtures which are made of any wicked purpose. If wine bee newe brewed in the Hogsheade, is it not as yll or rather woorse then if one vsed

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this mingling in the Vineyarde? So then let vs haue an eye to the meaning of GOD. Let vs content our selues with single simplicitie, and at a woorde, let vs maintaine the order of nature.

Now he addeth: Ye shall not plowe your ground with an Oxe and an Asse. Here may be had a dou∣ble respect, the first is touching the beastes, who if they bee not alike coupled, haue the more painefull trauaile. The second is touching the [ 10] earing of the ground, which cannot bee doone so orderly by this meanes: nay it cannot bee done at al. And here he purposely maketh men∣tion of Asses. For they had other maner of Asses in that countrie thā we haue here. For they ser∣ued to beare great bu••••••s, as able there unto as Moyles, which are fourefold stronger & mighti∣er than the Mules of our countrie. And therfore if one should couple an Oxe and an Asse toge∣ther, there would bee such inequalitie, that the [ 20] Oxe would bee much more grieued then if hee were matched with his like, and the Asse in like manner. And why? For they are not in nature matched well together. Nowe albeit God or∣daine not like Lawes for all other beastes: yet (as wee haue seene before) his will is that men should vse them so farre foorth with gentlenesse, that they shoulde pitie the beastes which they employ to their vse and seruice. For he that will shewe himselfe cruell towardes his horse or his [ 30] Oxe, will be the same towards his neighbour. And men truely become hard hearted when they deale so cruelly with the beastes which God hath giuen into their handes to doe them seruice. For if they shew their crueltie vpon the poore beastes which trauaile to their profit, it is a sure signe that they are of a crabbed nature, & that they would haue no more compassion vpon reasonable creatures. Yee see then what regard God had in making this Lawe. Againe (as I haue [ 40] alreadie touched) the ground cannot be so well plowed, if the beastes be not matches: for when there is not obserued a iust and equal proportion betweene them, the labour can neuer proceede orderly. But wee must returne backe alwaies to that which we haue touched; namely that Gods will was y^t his people should not giue themselues vnto straunge inuentions, as we may see howe men alwayes runne this way and are greatly en∣clined thereunto. By forbidding all manner of [ 50] mingling, he ment to traine vs vnto this point, that is to wit, that whereas God hath ordayned all thinges in this worlde to our vse and profit, that wee shoulde looke to our selues to keepe such a measure therein, that wee shoulde not mingle heauen and earth together, nor make an hodgpodge of all thinges when wee employ Gods creatures to our vse. And in very deede whereas he sayeth ye shall keepe my statutes, it is to teach vs that he will haue vs to represse all [ 60] such loose libertie of ours. And although hee bound the Iewes more straitely by this com∣maundement than vs at these dayes; yet this doctrine belongeth also vnto vs, as shall bee heere anon more largely declared. Let vs come nowe vnto the thirde Lawe which is set downe heere. God forbiddeth the Iewes to cloth them∣selues with garmentes wouen of Linnen and Wollen. Heere wee may better vnderstande that which wee haue alreadie touched: namely, that wee ought to keepe an order in thinges, and to con∣tent vs with that playne simplicitie which God alloweth of, so as wee take not ouer lawlesse leaue to confounde all thinges, but consider to what ende euerie thing is ordayned. Wee haue flaxe and hemp and such like thinges: wel, wee must apply euery of these thinges vnto our vse. Againe we haue wooll to make vs garments and diuers other things. When men vse stayednesse in these thinges, their clothing of themselues with them putteth them in minde of Gods pro∣uidence, in that he hath more than a fatherlike care of them. For haue we neede to be apparel∣led? We haue a shert, we haue a coate, wee haue shoes. We see it: behold, we haue leather to shoe vs, we haue cloth to couer vs: and farther for an ouerplus, wee haue a shirt. And Lord howe thou hast wel prouided for all! Hereof are wee put in minde. Nowe if men make a medlie of thinges, surely they become beastes in so doing: and Sa∣tan endeuoureth nothing more, than to bleare our eyes, to the intent wee shoulde make no ac∣count of this orderly differēce, which God hath set in all partes of the world, that wee might be∣holde therein his infinite wisedome which shy∣neth in all things, and his soueraigne goodnesse whereby he sheweth and declareth himselfe our father. Satans whole desire therefore, is that all should be confused, and that men should riotous∣ly waste things here belowe, without any consi∣deration that God hath forgottē nothing which might serue for their vses and necessities. Let vs therefore marke diligently, that when God for∣bad the Iewes to apparell themselues with wo∣uen garmentes of diuers stuffes; it was to the end they should apply all things to their proper vses, and haue this regard of things to say: Why hath God giuen this into our handes? To what pur∣pose must it serue vs? So that men shoulde not be led with any excessiue curiositie, but be con∣tented to haue the naturall vse of things, in such sort as God offereth them. I haue told you here∣tofore that the bondage which is nowadayes, is not such as was vnder the Lawe: for wee haue greater libertie than the people which liued vn∣der it, whom God held as little children, as Saint Paul sayth. Nowe wee know that it is needefull that little children shoulde bee ordered with a more straite, and as it were slauish gouernment. And why? Bicause their age will not yet suffer such libertie to bee yeelded vnto them as vnto others. Yet neuerthelater, that which men teach little children, is to the intent they shoulde ob∣serue and doe it when they come to mans state. Their increasing in age deliuereth them in deede from the rodde and such other straite∣nesse; but yet must they keepe still that hone∣stie and those vertues also wherein they were trayned vp when they were but children. Euen so although our Lorde Iesus Christ haue deli∣uered vs from so strayte a bonde as were the ce∣remonies of the lawe: yet the substance thereof

remaineth alwayes vnto vs: (and to be short) we must beare in minde that God hath spokē those thinges vnto vs as well as vnto the Iewes, al∣though it be after an other manner: for wee are now to gather, that al confusions & medlies displease him. And why? Because his wil is that wee shoulde vse those benefites which he be∣stoweth on vs, soberly, that wee shoulde not wander in our delightes, nor mainteine any superfluities among vs. And therefore let vs [ 10] not busie our heades with deuising of new inuē∣tions to set all playne dealing aside, to haue no other respect but to lay baytes for monie, as in very deede all these fine deuices tend to none o∣ther end but to picke mens purses. Oh see here a trimme inuention (saith one,) & by & by fooles runne after it: and emptie their purses by it. If men would content themselues with plaine sim∣plicitie, euery man should spend lesse, and bee contented also with lesse. But when men goe [ 20] once so astray, there is no ho with them. For hee that loueth to be talking of this new thing, and y^t new thing, he must needes be corrupted in other thinges. And this is an occasion of the enhaun∣cing of wares, and to make them more sleight∣ly than else they would be, if euery man walked simply and soundly in that behalfe. And so ye see what wee haue at this day to gather vpon this place.

Truely the desires of men are so infinite, and [ 30] lyke gulfes and bottomlesse pittes: that it would be a hard matter to gather all that might be said vpon this place: neuerthelesse it behoueth vs to be put in minde thereof. And againe, when wee shall haue heard the thinges in generall which God meant to teach vs here: euery of vs must afterward fall to the putting thereof in practise, and expresse the same particularly in our deeds, according to y^e obiects (that is to say occasions) which are offered vs. We haue already sayd that [ 40] our Lorde meant to restraine vs vnto a sober & moderate vse of his benefites. And therefore I conclude that whē men be ouerlauish and min∣gle thinges together to satisfie their lustes, it is a defiling of the benefits of God. It is sayd: Thou sanctifiest, that is to say, thou defilest. The fulnesse of the seede, that is to say, the thinges which thou shouldest gather. For the Hebrewes take some∣time this word Holy for cursed. Yea and y^e name of an harlot which they vse is deriued hence, as [ 50] a cursed thing which we ought not to touch. For an holy thing and that which is dedicated vnto God ought not to be touched. After y^e same ma∣ner, that which is defiled and cursed is called Sanctifyed, (that is to say such a thing as a man must not touch) although it bee in an other res∣pect. And so it is said that we sanctifie the fulnes or encrease of y^e benefites which God giueth vs, when we apply thē vnto an ill vse. Let vs there∣fore note, that we vnhallow the pure and natu∣rall [ 60] vse of Gods benefites, when we for our lusts sake doe make any great mingling of them. Now we are not to seeke for this vice onely in y^e fields, whē wheate is mingled with oates or with some other graine: but we must also cast our eye vpon our tables, where there is vsed such varietie, as would make a man to wonder. Whereby it is to be seene how men are giuen ouer vnto this vice, so as they labour to disguise all thinges, and they seeme to haue conspired to alter and chaunge whatsoeuer is in nature. I pray you is it not a defiling of thinges, when men doe so disguise the order of God? Is it not euen a spring of him? And are we worthie to enioy the benefits which he bestoweth on vs, when we know not how to keepe any meane in them? If a man perceiue a childe to cramme himselfe without measure; to take away that vice he will cut his morsels smal∣ler. And if he perceiue that he is ouer lickerous and giuen to his lusts, he will giue him the clean contrarie to that which he desireth. And why? Because that otherwise hee marreth him cleane. And if he should bee foaded still in his delightes, hee should bee vndone when he is olde. Seeing it is so, If when wee come to mans estate, wee so abuse the benefites which GOD hath di∣stributed vnto vs in so good order, and we min∣gle them together, so as no varietie can please vs; must not our Lorde needes see to it, and vse a forcible remedie, when hee perceiueth that by our good will wee can not keepe any staye? If one demaund of mee, and say; yea sir, but are all minglinges, sinne? No. I will not speake so strictly. Yet neuerthelesse the beginning of them proceeded from a wicked de∣sire. They which inuented so many varieties to feede the fond appetites of men, did question∣lesse offend God, and wee ought to detest them, notwithstanding that they haue bin lyked of in their times, and that men haue said: Oh here is an excellent cooke: oh here is a good Steward. Although they haue gayned glory by making so many delicates▪ and by their com∣pounding of so many thinges to make their fine and new sauces, and I know not what other conceites to feede the humors of such as de∣sire to bee entertained ouerdelicatelie: yet must wee detest such thinges: and it were to bee wished that such men had had their mo∣thers wombe for their graue. But now what haue wee to doe, but to represse al superflui∣tie, and all that euer maketh vnto vice? Ought wee not to indeuour this with all our might? Yes verily. But what? Euery of vs is so farre from mending of one, that it seemeth rather that wee intend to pleade prescription against God. Whatsoeuer is told vs, wee fare not the better by it one whit. And why? Because we haue taken it vp of custome. Yea, but God wil in the end shewe, that there is no lawfull posses∣sion, but such as is ruled by his lawe, and according vnto his will. Nay doubt wee not but GOD will punishe such superfluities, by cutting our commons shorter. In deede our nature is inclined to this wickednesse of retchlesse confounding of thinges, which God had distinguished: but yet must wee therefore feele the tokens of his anger, when he sheweth not himselfe so liberall a father towardes vs as hee was woont to doe. And if wee were wise or but well aduised, wee would not waite for the declaration hereof. That which is ••aid

here woulde suffice vs, namely that we ought not to mingle the creatures of God, but al∣wayes to holde vs vnto a plaine simplicitie in our maner of liuing. Ye see then what wee are to note touching our meate and drinke, name∣lie, that men ought so to content themselues with that which they haue, that being nouri∣shed of God they may reknowledge it in this sorte: Behold, our God hath a care to feede vs, and wee may well see that he is a father [ 10] towardes vs, in that hee sheweth himselfe to haue so great a care of our lyfe. Let men therefore take heede that they be not drun∣ken with their delicacies, and besotted in their varieties, but y^t they haue an eye alwayes vnto God. Now the lyke ought also to be obser∣ued in our apparaile. It is said in effect that a man shall not clothe himselfe with diuers fortes. This serueth to teach vs, that we ought to keepe as great sobrietie as wee can possiblie, aswel in [ 20] our apparaile as in our meates and drinkes. For if men decke themselues with diuers sortes, and vse in their attire many fond disguisings, where∣of procedeth it? surely nature teacheth them no such thing. For the heathen men had skill to say, that if euery man would so loue nature herein, there needed not such varieties of meats or di∣uersities of apparaile. Men of themselues doe martyr themselues. Lo what our lustes doe leade vs to! For they busie vs in taking paynes about [ 30] this and that, and make vs also to trouble others: and so all y^e world is disquieted. And why is that? If we could be content, wee shoulde liue much more quietly. But we are still giuen vnto super∣fluities; and that is the cause why wee can haue no end of our trauailes: we are become lyke the damned soules. And where is y^e fault thereof, bu•• in our selues? So then let vs note (as I haue tou∣ched already) that these diuers sorts of varieties which men long after, serue for so many war∣rants [ 40] to prooue, that we cannot stay within the true contentation of nature. I graunt it were but a meere follie to hold vs to the rigor and ex∣treme precisenesse of liuing which some fanta∣sticall and brainsicke men haue vsed: that wee should be contented with nature, y^t we must haue neither glasse nor goblet, but our bare hand only to drink out of: these be follies in deed. Nay, whē our Lord vseth liberalitie towards vs, let vs con∣sider of it. It is sayd in y^e 104. psalme, y^t God hath [ 50] bestowed on men, not only bread and water for the necessitie of their lyfe, but also wine to com∣fort their harts and to make them merrie. Whē we see y^e God of his exceeding grace giueth vs beyond our very necessitie that which we neded not, well: let vs accept of his liberalitie, & know that he giueth vs leaue to vse it in good consci∣ence with giuing of thankes. He could wel bring forth corn for our sustenāce although no bloome came before it, and hee could wel enough cause [ 60] fruite of the trees to encreace w^tout either leafe or blossome. But wee see how our Lord intended to delight all our sences, and meant to present vs with his blessinges in all sortes, and in all the creatures which he offereth vnto vs to re∣ioyce in. So then this barbarous rigor, that men should bee debarred of that which God hath be∣stowed vppon them, is not to bee spoken of, or admitted. Let vs but onely restreine our coue∣tous desires: & let vs consider well of that which God graunteth vnto vs, to goe so farre forth, and no further whē we once perceiue that the thing is not lawful before God.

Now our Lord commaundeth vs to keepe our selues vnto plaine simplicitie. It followeth then, that all needelesse minglinges and disguisings of thinges, are alwayes euill. For they are as so many vices which God reproueth. And if this wickednesse bee euidently seene in meates and drinkes, it is yet more apparantly knowen in apparaile. I pray you to what excesse are wee growen herein nowadayes? In deede this wic∣kednesse raigned in men long agoe: and it is not for naught that the scripture speaketh thereof; but yet it is much more nowadayes than euer it was. The Prophet Esay speaking of the attire of women because they were so curious in trim∣ming vp themselues, and had such a sorte of pet∣tie trinkets, deciphereth them particularly as if he had had some inuentorie of their Chistes, euen from y^e crowne of their head vnto the sole of their feete; as their ouches and brouches and such lyke knackes: And hee tels them that God can well skill to make a violent reformation, see∣ing they were so set vppon their brauerie and toke no care of amending that wickednesse. But we may see nowadayes more of this than euer was heretofore, and no varietie can please men. They are as it were beginning stil a fresh to de∣••ise some new thing or other, and are neuer at an ende. And what is the cause hereof, but that we shew in deed, how we haue no care at all of our soules, when we are so busied about our bodies; that we let our soules to ruft, when through our foolish desires we seeke so many beautiful dec∣kings & such strange inuentions to make a shew of our selues to the worldward? Let vs therefore note that all these curiosities doe bewray that men and women despise God: because they can∣not hold themselues within the order of nature which is the true rule to liue by, and so conse∣quently they defile the vse of his creatures. So then we must not stand so much on the threedes where y^• our garments are wouen, as who would say, God hath forbidden vs to weare Linciewol∣cie: but wee must vnderstande that our Lordes meaning is; we should obserue a simple & natu∣ral fashiō in our apparail, & not vse such gay glo∣rious flimflams to disguise things nor to seek af∣ter such superfluous deckings. For when we doe so, it is al one as if a man would come & disorder an whole house. For example sake, there is an houshold well ordered: now if one would come and ouerturne the pottes and platters, and min∣gle the sheetes with the handtowels and table∣napkins, and so tumble all thinges together, what a thing woulde that bee? The lyke is done when we cannot keepe such measure as to ap∣ply vnto our vse that which God hath giuen; yea which hee hath giuen vs (as I haue tolde you) on condition that wee should eschewe all excesse, and not mingle thinges together after

our owne fantasies. Now if this were well noted, we would by effect shewe that wee are a people shooled out for God, and that we haue his word which withholdeth vs from intermingling our selues with the defilementes of this world. But if a man would lay forth all the vices which are committed in this behalfe, one sermon woulde not serue. For we see to what a maze this wicked∣nesse is growen at this day. And that is a great shame. But yet for al that, euery man looketh [ 10] to his owne profite. When we see that mens fond desires tickle them, then beginne wee to reare vp some new deuice in our braine: and this wil be trimme (saith one.) I must needes haue an other new deuice and yet an other, & yet a third to that. There is no talke of the necessitie, nor of the vse of thinges: but first of pleasing the de∣sires of men, and secondly alwayes of making our gayne. And is mony spent vpon those super∣fluities? Wee must finde out more. And in the [ 20] meane while there is nothing else but wicked∣nesse, and naughtinesse, wilynesse, and vnfaith∣fulnesse among men. And I would to God this were not to be found. But wee ought to thinke better hereon than wee haue done. Ye see how we are to practise this doctrine, where God ha∣uing spoken of food, commeth to speake of ap∣paraile, and sayth, there shall be no such varietie as might serue to paint out men and to peruert al the simplicitie which is in nature. And in deed [ 30] if our sight were not ouerdimme, we should ea∣sily discerne this matter, and say: this and this is not conuenient. But what? wicked custome hath so put vs out of the right way, that we be as blind herein as Beetles. Why can we not iudge, that there is nothing but confusion in our lyfe? Be∣cause we are so drunken with the filthie dregges of our superfluities, that wee haue lost all sense and are become more than blockish. But if wee would take vnto vs such as haue liued in playne [ 40] simplicitie, and bring them aside a little to be∣holde how men leade their lyfe, and to see how they haue to day one thing, to morrow another, and how they are euery day to beginne againe, and how they are alwayes forging of some new deuices, to put that out of vse which was in fa∣shion but three dayes agoe, and all to gaine mo∣ny afresh: and to see how others spend to main∣taine their shewes and their braueries, if (I say) some of these good meaning men which haue [ 50] bin brought vp in playnesse should see this: they would spit at such follies. But yet for all that we are not to be excused. Although our vices blinde vs, yet the Lawe of God shall alwayes remaine. It shall remaine (I say) to our vtter confusion, if we aduise not our selues better to reclaime our selues, and to reforme vs to that stayednesse which God hath commaunded vs.

Now it is sayd moreouer, That the Iewes should make at the neather parts of their garmentes, fringes, [ 60] or borders that is to say, their garmentes shoulde haue a large border, and be plaighted in the ed∣ges: as mention is made hereof in the fifteenth Chap. of the booke of Nombers. For there it is sayd that they shall haue fine cordes or laces of silke to folde together the borders of their gar∣ments. And why? The reason is there expres∣sed. For otherwise this place would be obscure. It is sayd here: thou shalt make thee fringes, or borders vpon the foure neather partes, or quar∣ters of thy garment. If there were no mo wordes than so, a man might demaund why, and not be aunswered. But God in that place sayth that that fashion should serue them for a monument. Thou shalt thinke thereby that thou art a peo∣ple dedicated vnto God, who hath chosen thee to himselfe to be thy protectour. In so small a thing then God meant to admonish his people to say: see, Wee are not as the Paynims who walke after their owne fancies: for God hath de∣liuered vnto vs his lawe, to the end to holde vs fast, to the keeping thereof. And we haue seene the lyke to this before in the fourth Chapter. For when God sayd there, that the Iewes ought to exercise themselues alwayes in thinking vpon his Lawe, he sayd: you shall haue some sentence of my Law written vpon the postes of the dores: whē you are at y^e table you shal haue something thereof: yea, you shall beare my Law about you, and decke your selues therewith. Whereas o∣thers haue their bracelets and images of golde, you shall haue some parcell of my Lawe to put you in minde that your God speaketh vnto you, and will not that you forget his doctrine: yea he will haue you to make fringes and other orna∣mentes thereof. And so whereas others haue their guildinges which serue to no other end but to pride and worldlie vanitie; you shal haue your garmentes decked with some sentence or other of my Lawe: to the intent you may bee put in minde to say: Behold, it is my Gods wil that I shoulde delight my selfe with his Lawe, that I should take my whole pleasure therein, and that I should adorne and deck my selfe therewithall. As touching my life, I will shew that I haue bin brought vp in his schoole. For seeing he hath so vnited himselfe vnto me, his praise and glorie ought to shine in me before men that they may knowe I haue not bin circumcised in vaine, nor receiued the signe of his couenant for naught, to be coupled vnto the Church of God. Accor∣ding hereunto it is now sayd, that the Iewes must make them fringes on the foure quar∣ters of their garments, and put laces thereon. Now I tolde you that in so small a thing, God meant to deliuer a good and profitable lesson. For when the Iewes closed vp in this sorte the endes and borders of their garments, which were otherwise made than ours are, they were admonished thereby, that God ruled them as if they had bin tyed by the heele. As who should say: When thou walkest thou must keepe thy selfe in the way of thy GOD, and bee so hedged in for thy whole lyfe time, y^t thou passe not measure. I graunt this might serue well for honestie to ty their clothes so with small cordes, or laces, y^t they might couer their whole bodies. For being opē & vnsowed on both sides, it wold haue bin an vnsightlie thing if they shoulde not haue bin tyed. This might then serue wel for ho∣nest comlines. But there is in it a higher reason than so, as is expressed in y^e same place of Num∣bers:

that is to wit, that God meant to betoken thereby, some such admonition as this: see if a man haue his legges vnbound and at will, hee is gadding by and by & leaping: but thy God will haue thee to haue these lases tyed in this maner to teache thee so to mes••ure all thy paces, y^t the law of thy God may euer rule thee, & that thou maist obserue it in all pointes, and neuer turn a∣side from it. Ye see then in effect what we haue to beare in mind vpon this place. Now this Cere∣monie [ 10] is no longer in vse, these fringes and these laces are comprised vnder those shadowes which were done away at the comming of Christ. But yet at this day let vs note, that Gods will is that we should exercise vs in his Law in all respectes. And seeing we are out of this bōdage which ser∣ued for yong children, let vs know we ought to be so much the more earnest in minding the law of God: so as we be warned and aduertised by these fringes and lases and other like things, that our [ 30] Lordes will is that his lawe should serue vs for a restraint, to teach vs that wee haue not yet the libertie to doe what we list, but that our handes and feete, soules and senses, and all the partes of our bodies and affections of our mindes, bee held restrained by his biddings and forbiddings. And so much the more heedefully ought we to note this, because we see how mē haue alwayes dalyed with God and peruerted all sounde do∣ctrine. For the Iewes bare themselues in hand, [ 40] that they had discharged their whole dutie, whē they made faire large fringes and had written on them goodly sentences of the scripture in great capitall letters. This was all their holynes, as our Lord Iesus vpbraideth the Scribes, y^e Pharisees, & Priests: who because they would haue a more speciall holynesse than the common sorte; had great large gardes, & vppon them sentences of y^e lawe written which might bee seene afarre off. After which maner when the Monks haue their [ 50] Frockes, & their Coules and all the rest of their baggage vpon them, O they are no lesse than halfangels: & yet in the meane time, vnder these holy vestimentes, they shrowde vile and wic∣ked desires, yea and such outragious enormities, as shew them to be monsters made contrarie to all nature. And so was it at y^t time. And why? For the world thinketh to pay God with hypocrisie. We ought therefore so much y^e more heedefullie to note y^e meaning & the trueth of the Law; that is to wit, that our Lorde maketh no account of this smaller trash, y^t men should haue either frin∣ges, or lases on y^e skirtes of their garmentes; but his wil is that men should exercise themselues in his doctrine, & apply it to the proper vse. Seeing then it is so, let vs aduise our selues well, and not abuse the libertie which is giuen vs in y^e Gospell; but let vs be ashamed, if being come to y^e age of men, we haue no wit in comparison of the fa∣thers which liued vnder the Lawe, to frame our selues vnto the wil of God. In deede in respect of our selues wee are but little children; but yet in cōparison of the people of olde time, we should be olde ones, & full & ripe in yeeres. Let vs then be ashamed if y^e Law of God which should serue vs for a bond cannot holde vs backe, but we are carryed headlong into all wickednesse. Let vs bethinke vs of keeping our selues in such an e∣state, as we may shew that God hath not without good cause shooled vs out vnto his seruice, that we will not take such lawles libertie, as the ig∣norant and vnbeleeuing do, who haue no guide nor direction.

Now let vs kneele downe before the face of our good God with acknowledgement of our faultes, praying him y^t being touched with liue∣ly repētance, we may runne vnto him who hath the remedie in his hand to help vs: And pray we him that of his goodnesse and fatherlie courte∣sie he will beare with vs vntil he hath clothed vs with that fulnes of righteousnesse and holynesse whereunto we tend. And let vs notwithstanding not cease to bewaile our selues before him, vntill he haue fully deliuered vs from all those staines which are in vs. And so let vs say, Almighty God and heauenly Father, &c.

Notes

• Gal. 4.2.
• Psal. 104.14 15.
• Esa. 3.15.••••
• Matt. 23.5.