On Wednesday the xxv of September. 1555. The Lxxvij Sermon which is the fourth vppon the eleuenth Chapter.

WHen as Moses sayth here, that men must beware that they ouer∣shoote not themselues: thereby he doth vs to vnderstand, howe [ 30] frail we be, & how inclined vn∣to euill, if we be not diligently restreined by the feare of God, & by continuall minding of y^e doctrine whereby he guideth and gouerneth vs. To our seeming it had bin enough to haue sayd; Keep the cōmandements of your God. Yee see what he requireth of you: sith yee know his will, holde your selues to it. But foras∣much as men are vnconstant, & a small thing or nothing will make them start out of y^e right way: [ 40] he addeth yet further this warning, that they should beware; As if he should say; Syrs, keepe good watch. Why so? For wee shall be surprised by and by, if we watch not to withstand Satans temptations & wiles. Specially when y^e case cō∣cerneth y^e seruing of God, wee bee streightwayes turned aside, and we need none other bodie to tempt vs, for euery man shall finde continually some seede of superstition in his owne heart, and the minde of man is a warehouse of Idolatrie, so [ 50] as euen without schooling, euery of vs will forge idols, & ouerthrow the seruice of God. For y^e di∣uell sleepes not,* ne ceaseth to intangle vs in ma∣ny fond & wicked fancies. Hereby therefore we may iudge how needefull this warning is for vs, where we be willed to be watchfull. Yea and wee know y^e frailetie of our minde to be such, y^t if wee be not well fenced to w^tstand Satans tēptations constantly, he wil soon haue turned vs out of the way of saluation, & from y^e pure doctrine of God. [ 60] And therefore let vs vnderstand at a word, y^t we haue need to stand continually vpon our garde, as long as we liue in this mortall lyfe. For why? On the one side y^e diuell tempteth vs, & hath an infinite number of wiles to winde about vs euery minute of an howre: & although his tēptations were not so great as they be; yet are we so weake of our selues, y^t euery thing of nothing is able to ouerthrowe vs. Sith it is so with vs, let vs watch, specially seeing y^t the spirit of God warneth vs so to doe. But what? It is well seene how we be takē vnwares & vnprouided, and God punisheth our negligence in falling so asleepe, as though wee were at peace & rest here. Nay our life must bee kept occupyed here as though there were con∣tinuall warre, & the diuell faileth not to put vs to infinite assaultes & skirmishes on all sides. And therefore seeing we on our side be so sleepie, and our enemie on y^e other side is so watching to cut our throates: it is good reason y^t we should so be ouercome. For seeing y^t God warneth vs to stand at our defence, & we voutsafe not to be mindeful of it, & to cal vpon him & to refer our selues vnto his protectiō; must he not needes shew vs by ex∣perience, y^t his warning of vs is not w^tout cause? Yes; & therefore let vs beare this exhortation in mind, & specially when God is to be serued (as I said afore), let vs assure our selues there needeth nothing to dazle our eies, as appeareth by expe∣rience. As soone as y^e true & pure religion is sta∣blished in any place; by & by mē fal to imbacing of it; for their very nature affordeth it. And ther∣fore so much y^e more behoueth it vs to hold our selues as imprisoned, and not to swarue one way nor other, y^t we may hold our selues continually in y^e pure simplicitie of Gods word. Againe let vs not be out of quiet though neuer so many mē do turne out of y^e right way: for it is their kinde so to do. Wherfore let vs strengthē our selues against such stumbling blocks, when we see corruptions creepe in againe, & that such as were in a good trade doe disgrace themselues. Sith it is so y^t men doe easily fall asleepe, & take no heede to them∣selues: let vs not maruell though euery thing of nothing do corrupt them. Thus ye see how this sentence may serue vs to dubble purpose.

And it is sayde expresly, that our heartes should Page  471 not be beguiled. For it is not enough for a man to absteine from doing of euill wilfully: but also all fond deuotiōs are lykewise condemned, because our Lord wil not haue men to be selfewise, but to obey simply whatsoeuer God commandeth thē. Men thinke it to be a reasonable excuse before God, when they can say, I meant to doe wel: but that meant is but a mockerie, as Moses sheweth here. And for proof thereof, although our harts be beguiled, so as men perceiue not their owne [ 10] euil doings and destruction, but make their rec∣koning that God will take their doinges in good worth: yet are they condemned here (as ye see) with all their good intentes, and they faile not to offend God neuerthelesse, and in offending him they faile not also to heape vp vengeance vppon their owne heads. And why so? Euen because they walke not in obedience vnto him. Now then, let vs learne, not to sheeld or shrowd our selues any more vnder deuotions after the foo∣lishe [ 20] maner that hath reigned too much in the world: but let vs vnderstand that our Lord will haue vs to fetch light at his word, and to rule our liues by that. And sith he is so good to vs as to teach vs what is good, to the intent that Sa∣tan may not haue any entrance into vs, but that hee may bee put backe though hee goe prying about vs and indeuour to vndermine vs, and seeke neuer so many by wayes to creepe into vs: let vs assure our selues throughly, y^t we haue but [ 30] only one way, from y^e which it is not lawful for vs to step aside in any wise. And when we stand so vpon our gard, let vs not doubt but y^t God will reach vs his hand, & so fence vs on all sides, as Satan may well practise what he listeth, but hee shal neuer win any thing at our handes. For o∣therwise this exhortation were to no purpose. If God should say vnto vs, beware, & in the meane while we had no meanes to beware, hee might seeme to mocke vs. But inasmuch as when wee [ 40] resorte vnto him, he voutsafeth to guide vs, by giuing vs y^e spirit of wisedome & discretion, to y^e end we should not be deceiued: surely whatsoe∣uer the deuill practise, yet shall he not preuaile, but we shall euer ouercome his temptations, at leastwise if wee suffer our selues to be gouerned by Gods pure word, so as wee forsake our owne fansies, & trust not to our own wit, but pray God to inlighten vs, and to shew vs by his holy spirit, what is acceptable vnto him. When wee goe to [ 50] worke after that fashion, so as our warinesse is matched with humilitie, it is certeine y^t God will alwayes reach vs out his mightie hand. Thus ye see that the thing which we haue to put in vre, is first of all to be vigilant & to keepe good watch: and secōdly that forasmuch as we know we may quickly be deceiued, we must pray God to defēd vs, & vtterly distrusting our selues, leane onely vnto him. These two thinges wil so preserue vs, that we shall continually keepe y^e right way, euē [ 60] in the middest of darknesse. For why? God him∣selfe will serue vs both for Sunne and Moone,* as it is sayd in the Prophet Esay.

And now by the way he sheweth that if y^e chil∣dren of Israel continued not in y^e seruing of God and in his pure religion, they were lesse to bee excused than all the infidels of the world: for it is said vnto them, turne not away. Men that haue neuer had any good instruction, are by nature as brute beates; but when God hath called vs and shewed vs the true foundenesse, then if we faile afterward, it is not with vs as with the sillie infi∣dels that haue euer bin blinde and ignorant, but it is a rebellious turning away vnto wickednes, as though we meant to spite our God by separa∣ting our selues from him, by renouncing the co∣uenant which he had made w^t vs, to hold vs vn∣der his subiection. This saying therefore ought to be well weyed, & specially of vs in these dayes which haue the pure trueth of y^e Gospel, whereas wee see how all our neighbours round about vs runne headlong on still in blindnesse. In deede it is pitie y^t they haue not knowen Gods trueth; but yet shal not y^t excuse them. But what is to be sayd to vs in comparison of them, seeing that our God hath shewed himselfe to vs,* & hath layd the matter so playne before vs, as we cānot misse but knowe how to obey him? Wherefore let vs take heede y^t we keepe on our course, when God shall haue set vs in y^e way of his obedience, & taught vs how to do it. Let vs beware (I say) that we step not aside in any wise, vnlesse we intēd to be wor∣thie of dubble blame. Let vs bethinke vs of this saying,* that y^e seruant which knoweth his mai∣sters will, shal haue dubble punishment if he doe it not. And y^t we may so doe, let vs seeke to settle our selues y^e more by Gods word. When he hath once told vs what he would haue vs to doe, let vs profite therein, & let vs be so strēgthened there∣by, y^t the diuel (doe what he can, and inforce hee himselfe neuersomuch against vs) may not bee able to turne vs out of the way.

Now he speaketh afterward of strange Gods. For the welspring of all euil, is the not knowing what God we should serue. If men bee to seeke in that point, needes must all the rest of their lyfe be vt∣terly vncerteine, & wrapped vp altogether in er∣ror. And therefore it is not for naught y^t God stā∣deth vpon this point, y^t men should know him, & serue & worship onely him alone. For when wee say we must serue no strange Gods: it importeth two thinges. The first is that we should be able to discern who is our God, so as we ground not our selues vpon false opinion or fansie, but vpon sub∣stantial certeintie: which thing cannot be if we giue way to our own mother wit. For y^t is y^e roote whence all the superstitions in the worlde haue sprong. And the very cause of y^e huge confusion y^t is still in the world at this day, is that men take leaue continually to imagin whatsoeuer comes in their heads. O (say they) I trow God will lyke wel of this: & to my seeming, such a thing is good Now if men behaue themselues so after their owne imagination, all things must needes be out of order. Ye see it is euen a very seagulfe. There∣fore let vs learne to giue eare to God when hee speakes to vs, & let vs not take leaue to cōceiue any thing of him, otherwise than is shewed vs by his worde. This then is the first point, that we should learne to discerne our God from all the I∣dols which the world forgeth to it selfe: & there∣withall y^t we should not attempt any thing, but Page  472 that which he alloweth. For y^e Papistes can wel∣enough protest, y^t their intent is to serue y^e God y^t made both heauen & earth; & so also doe the Iewes & Turkes: y^e case is common to them all. But yet for al y^t, ye see how y^e Turks haue wounde themselues into a maze of superstitions, through y^e deceitfulnesse of their Mahomet who hath be∣witched them. Again y^e Iewes on their parte are growen out of kinde, & haue mingled y^e Lawe w^t their owne inuentions, refusing y^e redeemer that [ 10] had bin promised them, who is the very founda∣tion of all y^e religiō which they should haue held. And as for y^e Papists, y^e world sees how they haue corrupted all trueth, & turned it vtterly into ly∣ing. Therefore let vs learne, y^t if we will not wor∣ship straunge Gods▪ we must so holde our selues in awe, as we attempt not any thing, vnlesse we be sure y^t it is according to Gods will. For when∣soeuer we fal to worshipping him after our owne deuice; we doe set vp an idoll in our owne braine: [ 20] & that is a thing which he vtterly mislyketh, re∣iecteth, and abhorreth. Thus ye see y^t the thing which we haue to remember vpon this place is, y^t seeing God hath graunted vs y^e grace to haue his word to be our guide, we ought to be y^e more watchfull: & sith we be so weake as we neede not any thing to thrust vs out of the way; we ought to take so much y^e moore heede, y^t we may profit dayly by his word. And besides y^t, let vs assure our selues throughly, that it is not enough for vs to [ 30] weene we doe well: for we win nothing by being deceiued, our case is neuer a whit amended by it before God: & therefore let vs learn to pray him to inlighten vs. And therewithall let vs knowe, y^t whē God hath shewed vs his wil, we must hold vs to it without adding aught thereto. Thus yee see in effect what we haue to remēber vpon this text of Moseses.

Now he addeth immediately, that men shoulde lay vp the things in their heartes which he telleth thē, [ 40] & that they shoulde make a continuall monument of them: as if it were of bracelets about their wristes, or of attyres on their heades, or of deuices in writing at the entrace of their dores: so the intent they might occa∣sion them to thinke vppon the lawe of God; so as at their rysing in the morning, & as their going to bed at night, men should talke & conferre of it, that their children might learne thereby. Hereby Moses sheweth yet better, y^t vnlesse men be held as it were by force, they will soone start away frō God: Lyke as whē [ 50] a man thinkes he hath made a Foxe tame, if he let him alone but one halfe day, he returnes a∣gaine to his kinde by and by. Euen so is it with vs. We be so wilde, y^t although it may seeme for a time that we be throughly brought home vnto God, & very wel reformed: yet in y^e turning of a hand all is quite forgotten. And therefore our Lord is faine to put vs in remēbrance, (as hee doth in this text) & to quicken vs vp to inforce our selues to seeke al the means and helps y^t may [ 60] be, to hold our selues in awe vnder his obediēce. That is the cause why he saith, y^t folke shoulde make thē frontlets as ornaments of their heads. Whereas men doe commonly weare brooches, buttons, & such other thinges, & women weare billiments of gold and other costly attyres vpon their heades: the attire of the faithful must be to haue some remembrāce of Gods law. In stead of bracelets & other fine toyes to apparell & deck our selues w^tal; we must vse such an attyre as may teach vs to garnish our soules, yea & to giue our selues wholy to God, & to submit our selues alto∣gether to his word. In stead of the hauing of gay things to furnish our houses withal for delight, we must haue some such thing as may put vs in minde to say, These are the things that our God calleth vs vnto, he will neuer haue vs to forget him. And if we haue ouershot our selues, so as our minds do wander abrode, he calleth vs home a∣gaine, & telleth vs y^t we must not raunge so after our own vaine fansies. Thus we see y^e summe of that which is contained here. We haue had the like saying in the sixth Chapter.* But yet this she∣weth vs more expresly, that it is not ynough for vs to haue withdrawen our selues for once frō our vain and wandering imaginations: but God must bee faine to bring vs to that point againe, by putting vs in minde of our flouth and negli∣gence, or else we shall dwel in it continually, and he must be faine also to shewe vs the weaknesse & feeblenesse of our spirites. And in deede, very experience shewes it: for the whisking of a flye before our eyes, is ynough to make vs run after it, & to do what we can to stop her. Wee builde castles in y^e aire, & by and by al vanisheth away. Now then seeing there are so many vanities in our braine, do we wonder y^t we doe very quickly start away from God? What a nomber of occasi∣ons are there in this world, to turne vs this way & that way, so as we shal be led & caried quite a∣way ere euer we thinke on it? Again, Satan is such a suttle Sire, that if we be not wel armed against him, we shal neuer continue in y^e obeying of our God. This repetition therfore is not superfluous, where God telleth vs again, y^• it is good for vs to haue his law written eueriwhere, so as we might reade his cōmandements vpon our fingers. And he hath disposed them into ten sentences, to the end they should be y^e better knowen vnto vs. For looke how many fingers there are vpō our hāds, so many are y^e commandements of God, to y^e in∣tent they should be y^e easier to beare in remēbe∣rāce: so as there needeth no lōg registers, (which were hard to carie away,) forasmuch as he hath giuen vs so short a rule, y^t if we be long in learning of it, we proue our selues to be wilful. To be short, if we shut not our eyes wilfully, we cānot say but y^t we may soon haue lerned y^e things which our god sheweth vs. Againe sith it is his wil y^t in stead of y^e deckings wherunto both men & women are too much giuen through fond desire of vainglorie, wee should haue wherewith to put our selues in mind of his lawe, y^t we might be held in awe by it: what excuse wil there be for vs, if we fal to going astray, or if we bee wedded to this world, or giue our selues to wickednesse? Thus much concer∣ning this text.

But according to y^e fashion of y^e world, which is alwaies giuen to hypocrisie, & to shamefull moc∣king at al Gods ordinances, y^e Iewes made them frontlets of certaine sentences of Gods law, and they obserued the law very well as in respect of Page  473 y^e words y^t are set down here. For they had brace∣lets of them, & rolles, & attires on their heads, so as it might seeme y^t there was nothing but holi∣nesse in them. Also they had the commaunde∣mentes written in their houses. All this (say I) was well done. But they surmised that they ser∣ued God by these outward shewes: and that was nothing so. We also for our part should come to the same point lykewise, if wee considered not what the will of our God is, to submit our selues [ 10] thereto. For as I said afore) hypocrisie is so roo∣ted in mans nature, that they would alwayes be dalying with God, & content him with counter∣feitings, so as there might be nothing but dissi∣mulation: & yet for all that, they beare thēselues in hand, y^t he ought to hold thē discharged. But we must marke that God will not bee serued by the wryting of some sentence of his Lawe vpon a post or a doore, or at the entrie of a house; his meaning is nothing so. But what? Forasmuch as [ 20] he seeth that we be short witted, & that although we haue bin taught his word duely, yet we bee easily turned away frō it; it is not without cause y^t he will haue vs to seeke all the helpes that can be, y^t we may haue the better stay of our selues, & learne the remedies of our frailetie, sith wee need none other thing to turne vs out of y^e way. And sith we know y^t vice to be in vs; let vs bee the diligenter in seeking God, & let vs say: How is it possible y^t I should hold my selfe in y^e feare of my [ 30] God? If I should passe but one day w^tout thinking vpon him & vpon his cōmaundements: I should forget him by & by. What is to be done then? As soone as I rise in the morning, the diuell offereth me y^e many lettes. Now it standeth me in hand to resist him, & that I tary not till mine enemie giue me y^e assault: but I must think vpon my God who calleth me to him. Againe at night when I goe to bed, forasmuch as a nighttimes the diuel ceaseth not to put many fond fancies in my head, and a [ 40] man is not able to restreine his own minde from conceiuing some vaine thoughtes or other: it be∣houeth me to be stil fenced by being mindful of my God, & by referring my selfe vnto him & by resting wholy there. For if I tary long, I shall be so w^tdrawen from him, y^t I shall not finde the way thither againe, lyke as when a man taketh no heed, but runs galloping on w^tout minding of his way whether he be right or no; y^e longer he tra∣ueleth, the further he is from his way; yea & if [ 50] there be folke to set him in the way, & he regar∣deth not to take the right way againe, then is hee well woorthie to wander still out of his way. If one say to him, Sir, you must take on that hande, and yet he will needes goe the con∣trary way, as though his wits were rouing in the aire, & so goeth on stil: in the ende hee shall find himselfe farre off from the right way. And there∣fore let vs beware that we be not so headstrong in our vanities, as not to indeuour to amend our [ 60] selues. For (as I said afore) we may easily wander out of y^e way euery minute of houre, so as we need not any thing to make vs stray frō y^e right way. But if wee bee out of it, let vs seeke to come in a∣gaine by & by & to be reformed. For our God is not far frō vs, he promiseth by his Prophet Esay,* that he wilbe at our backs, as a scholemaster is at the back of a yong scholer. And like as y^e mother y^t hath her eye alwayes vpon y^e childe y^t she brin∣geth vp, wil alwayes be at hand by it: so God she∣weth by a familiar example, y^t he wil be at our el∣bowe, if so be that wee seeke him & suffer him to reforme vs. And therefore let vs learne to exer∣cise our selues in y^t studie all the time of our life. And specially sith we see there is so vrgent neces∣sitie, let euery of vs quicken vp himselfe, & let vs not tarie til y^e diuel haue caried vs so farre astray, y^t we can no more return into y^e way; but as soone as we set but one step awry, or swarue neuer so li∣tle aside, let vs bethink our selues againe by & by. Nay let vs not tarie so long; but let vs be afore∣hand, & let vs call so much y^e more earnestly vp∣on our God to guide vs, & to preuent vs with his goodnesse. Let vs follow his word, which is y^e true shooteanker, & the very lampe to giue vs light. Let vs open our eyes to behold the light that he sheweth vs, & let vs often call to minde y^e things which we haue learned. Let euery of vs marke to what vice he is inclined, y^t he may seeke the re∣medie of it, as some be giuen to one affection & some to another. And so when we once know our owne diseases, let vs apply the fit medicines vnto them. In Gods word we shall finde ynow of them wherewith to heale & cure vs, so we be willing to vse the good y^t is offered vs there. Thus ye see in effect how we ought to practise this text. It con∣sisteth not in the doing of a sort of Ceremonies, nor in pretending faire countenāces, by wearing texts of Gods law vpon our apparell, or by wri∣ting vp of a nomber of goodly sentences without any other minding of them at al; al y^t (say I) is no∣thing. What then? We must seeke the meanes to confirme our selues in y^e feare of our God, and to recouer againe into the right way: & bicause wee bee so weake, wee must receiue such remedies as God appointeth vs.

Aboue al things we must obserue that which is said here; Lay vp the commandements which I set be∣fore thee, in thy heart and in thy soule. To the intent then y^t men should not stand poring vpon y^e out∣ward fashion & figure; that is the chiefe poynt. The marke (say I) whereat hee shoores, and whereunto all this doctrine is to bee referred, is that Gods lawe should be in our hearts and in our soules. For though wee haue it euer before our eyes, & at our tongues end, so as wee seeme to set neuer so great store by it, and yet in the meane while our heart is locked vp, & wee haue no courage to serue God: truely we doe but de∣ceiue men, & procure our selues the sorer con∣demnation before God. Now then let vs haue Gods law written, let vs haue the sayings of it painted vpō our walles as in tables, & let vs haue thinges to put vs in minde of it earely & late: but let not y^t serue for our discharge, as though God were to be payed in such coyne. How then? Let vs indeuer to haue it so grauen in our heartes, as it may neuer be wiped out againe, yea euen in our harts & in our soules, y^t is to say, in such sort as it may possesse al our affectiōs. For that is y^e place where Gods word is to bee kept. But what? The thing y^t S. Iames speaketh of,* is seene more now∣adayes Page  474 than euer it was; namely that they which come to heare Gods word, take as much profite by it, as by looking vpon themselues in a glasse: they be no sooner gone, but all is forgotten. What fareth a man the better by his seeing of himselfe in a glasse? As soone as he turneth away his face, his shape vanisheth away. Euen so is it with vs. Whereas our comming to Gods word, should be to be transformed into y^e lykenesse of God,* (as S. Paul teacheth vs in the second to y^e [ 10] Corinthians,) & whereas it is the power & pro∣pertie of y^e Gospel, to transforme vs into the glo∣ry of God, by beholding him in the person of Ie∣sus Christ: we come to it but to make a pastime of it, so as anon all slippeth away againe, & there remaineth no substance nor power of it with vs. And by that meanes the precious seede of the Gospell perisheth. For it lighteth amōg stones, so as it can take no roote. A man may loose a good deale of corne, if he cast it vppon the drye [ 20] ground,* or in a footepath, or vpon stones: for the byrdes will picke it vp by and by. Euen so let vs not maruel though Gods word enter not into vs, for whereas our heartes ought to be tilled as when a plowgh hath eared a peece of land: they lye still vnopened & vnbroken vp at all. By rea∣son whereof, Gods word may wel be giuen vs as a seede, but it shall doe vs no good, the diuell wil catche it away by and by, because it sinketh not into our heartes & our soules. That is the cause [ 30] why I sayd y^t al y^t Moses hath spoken offrontlets, of bracelets, & of writings set vp in mens houses, must be referred altogether to this, y^t wee shall fare neuerawhit y^e better for y^e vttering of y^e Lawe vnto vs, nor vnderstand any thing at all by it, vn∣till it haue taken roote in vs, & that wee haue re∣ceiued it with hartie affection to giue our selues vnto God.

And yet is not all y^t wee haue to doe, neither doth God thinke it enough y^t euery man shoulde [ 40] indeuer to profite himselfe by it: but he will also haue the fathers to teach their children. Wher∣in he sheweth y^t (as I haue sayd afore) it is not e∣nough for vs to serue our God during our owne liues; but we must also prouide y^t the seede of re∣ligion may remaine after our decease. For we be transitorie, & our lyfe is but a shadow: & there∣fore inasmuch as Gods trueth is immortall, it is good reason y^t it should continue for euer, & that it should be preserued frō hand to hand, & that [ 50] men should put their indeuour thereunto. And specially whē God hath giuē them childrē, it be∣houeth them to know y^t it is a treasure, and that they must yeeld an account thereof. For it is no small honor y^t God doth to men & women, when he giueth them children. They be creatures fa∣shioned after y^e image of God, & we terme them y^e seede of y^e Church. Now then seeing that God committeth thē to our charge; it is good reason y^t we should indeuour to bring thē vp in such wise [ 60] as God may be serued by them, y^t when religion shal haue continued her course all our lyfe long, it may also hold out and continue stil euen after our death. But here we see our owne negligence, or rather our leawdnesse. For wee bee not onely slothfull; but we see how the most part of vs doe shun & eschew (as much as we can) to be trained in Gods worde. If men bee spoken to of it, it is a corsie to them, & if they perceiue y^t there shall be talke of any good doctrine, they haue no regard to come there. It is well seene y^t a number are worse than y^e Turkes, & are so bewitched w^t their owne fond opinions, y^t as soone as y^e bell tolleth to call & prouoke vs to come dayly to y^e hearing of Gods worde, they goe another way. And for proofe thereof, what a number are there which w^tdrawe thēselues from it as much as they can? Yea & when they come, they stoppe their eares wilfully, because they bee occupyed about their wicked affections, and the diuel hath so besotted them, as they finde not any sauor at all in any word that is spoken vnto thē, but are weary of it as soone as there is any matter spoken concer∣ning God.

As for y^e bringing vp of children, y^e world sees what it is. Fathers are loth to haue their childrē better than thēselues, for feare least they should put them to shame. Forasmuch as they them∣selues haue despised God all y^e time of their lyfe, they be contented y^t their children shall despise him full as much or dubble: & if they happen to haue any regard of y^e doctrine, it is but for fashi∣ons sake, & by way of constreint. But wee bee so taught these thinges in this text, y^t it shal cost vs full deare to haue bin so warned by God, if we re∣gard not the thinges y^t he hath tolde vs. There∣fore let vs bee alwayes carefull to beare Gods word in minde, assuring our selues y^t although we haue profited neuer so wel; yet are we but in the way, & we must goe on still; so as the once know∣ing of things is not enough for vs, but we must be faine to be put in remembrance of thē continu∣ally, & to be stirred vp by God; or else wee shall start away by and by. Now then let vs think vp∣pon it, & let euery of vs haue an eye to y^e charge y^t is committed vnto him. Let such as haue chil∣dren bring them vp in the feare of God, & let y^t be their chiefe care; for it is the best inheritance y^t they can leaue them. For otherwise, although they leaue them neuer so riche, and set them at neuer so good a stay; al must needes go to ruine. For God will curse all, if it bee not grounded vppon the pure religion. For whereas our Lorde speaketh of going to bed, and rising vp, of rest and labor: it is not for nought. For he shew∣eth vs that wee haue neede of all the helpes that can bee, to put vs in minde of his lawe. And therefore sith we see that by all manner of meanes we be turned away frō the remembring of God, if the helps that are shewed vs here bee not set still before vs: these occasions ought to quicken vs and stirre vs vp thereunto.

First of al then, whereas it is saide; when ye goe to bed at night, and when ye rise a mornings: it shew∣eth vs that wee may well take our rest, and thinke vppon all our bodily needes, so as a man may wel seeke his ease when hee is weary of tra∣uelling & of following his busines al day long: but if we be so careful to seeke the rest of our bodies▪ is it not said also y^t the rest of our souls is to heare y^e voice of god?* If a man say, I haue no leasure: hast thou no leasure to rise in the morning? Againe, Page  475 when thou commest to the table to take thy re∣past, hast thou not time ynough to edifie thy selfe in the feare of God? Moreouer, when thou art about thy businesse all the day, or when thou art going a iourney; must God needs be forgot∣ten all the while? No: but yet doe men alwayes finde lettes to keepe them from comming vnto God. Indeede we may easily finde trifling excu∣ses to content men withall: but when God saith vnto vs, Go to, what haue you to doe all your life [ 10] long? are yee so sore troubled that yee cannot spare a little time to exercise your selues in my worde? I giue you time ynough to followe your owne businesses: and yet so as yee may bestowe some time in the studie of my doctrine: but you thinke not vpon it: Nay rather you take occasion to turne away from it at euery small let that can happen. And by that meanes you bee hardened in all euill, so as a man cannot reclaime yee, but ye become worse than wilde beasts. Thus ye see [ 20] of what contempt and vngodlines we be conui∣cted, when we benefit not our selues by Gods do∣ctrine, wherein we ought to keepe our selues oc∣cupied at all times.

Furthermore whereas he speaketh of talking of it; it is a rebuking of the wicked corruption y^t is among men, who neuer make an ende of their foolish talk: but when they should speake of god, the matter must be cut off by & by by the waste, and they thinke it to be but matter of griefe. Yea [ 30] and they be not contented to vse fond and foo∣lish talke; but they do also vse ribaldrie & leawd talke, such as tendeth to the poysoning one of another. And therefore it is good reason, that God should tel vs that the thinges which wee haue heard to day, had neede to bee brought oftentimes to our rememberance: and that God had neede to quicken vs vp, so as wee may bee made to bethink our selues; And that forasmuch as we be pulled backe with such sloth, and we see [ 40] ourselues are caried away with so great and vr∣gent necessitie, that our mindes are giuen alto∣gether to euill; insomuch that whensoeuer God allureth them to good, by and by they shrinke away vnto euill: we perceiuing the same, shoulde take the helpes y^t God setteth down for vs, in tel∣ling vs that we must think vpon his lawe both at our vprising a mornings, and at our going to bed a nights, & that we must talk of them all the day long. Let vs assure our selues it is not without cause that God spake so to his owne people; but that it is a generall lesson for all men in all ages, and hee speaketh not onely to the rude and vn∣skilfull, that they shoulde take those helpes to re∣fresh their rememberance: but he saith All of you, doe it euerie one of you. Hee speaketh to those that weene themselues wisest. And therefore let no man thinke himselfe excepted here. Let such as haue the charge of teaching others, vn∣derstande that this is not spoken onely to the rude and ignorant; but also to the intent that e∣uen they themselues shoulde learne to rouse vp themselues, and y^t all of vs together should shew our selues so desirous to profite in Gods word; as we may seeke to be put continually in mind of it. And let vs assure our selues, that it is the chiefe thing wherein we ought to occupie our selues, so long as we be in this world.

And nowe let vs cast our selues downe before the maiestie of our good God with acknowledg∣ment of our faultes, praying him to bring vs to such repentance; y^t being ashamed of our selues, our only seeking may be to win his fauor by flee∣ing to his mercy, and that we may attaine there∣unto by meanes of our lord Iesus Christ, praying him not only to forgiue our offences past, but al∣so to correct them after such sort in vs, as our whole seeking may be to obey him. And that in y^e meane while it may please him to guide vs by his holy spirite, vntill hee haue brought vs to the full fruition of the glorie whereunto we be nowe going. That it may please him to graunt this grace, not onely to vs, but also to all people and Nations of the earth &c.