Hear O Israel, the Lord our God is the only Lord. Therefore thou shall love the Lord thy God with all thy heart, with all thy soul, and with all thy strength.

Began yesterday to tell you wherefore Moses vows that

There is but only one God: that is to wit, because men can never give themselves to the settling of the true God, unless they discern him from all things imagined by the world, For every man forges Gods at his own pleasure, and the very fountain and wellspring of all superstition and idolatry, is that men cannot be contented with the living God, but give heed to their own fancies, and thereupon build a great sort of fables to beguile themselves.

Therefore it is requisite before all other things, to know which is the true God, that we may hold ourselves wholly unto him, and worship him simply without adding anything at all to his word. For as soon as anything is mingled thereunto, by and by it is corrupted. And here is express mention made of the God of Israel, because God must needs have manifested himself, or else we could never have known him.

For where are the wings wherewith we should fly to so infinity a height, as to comprehend the Majesty of God? But when it pleases him to reveal himself to us by his word: it is as though he came down to acquaint himself with us: and then do we know him. And this certainty of being fully resolved that we worship not a new forged god, or a god that is brought in by men, the same God to whom all praise is due: is the very foundation of all Religion. Herewithall let us bear in mind, that he will be worshipped all alone, not only by reserving to himself the name of God: but also by having all that is his, that is to wit, all that belongs to his Majesty, and as you would say to his office. I speak after this manner, to express the better, that

God has not respect alone to his being. His will is not that men should only call him the everlasting, or confess him to be the maker of the world: but that they should also know him to be almighty, and that it is he to whom the government of us belongs, it is he in whom is all virtue, wisdom, goodness, and righteousness, it is he to whom we must run for succor, it is he in whom we must put all our trust, it is he to whom we owe all glory. You see then how Moses, in showing that there is but only one God, means that men should commit themselves unto him, knowing that they be in his hand, that they be maintained by his only power that it is he at whose hand they must look for salvation and all welfare, and finally that it is he in whom they have their life, moving and being: and therefore that it is he whom we must honor, as well, with prayer and supplications, as also by praise and thanksgiving.

And now to show his meaning the better, Moses adds, Thou shall love the Lord thy God with all thy heart, with all thy soul, and with all thy strength. In these words we see the thing that has been touched already: that is to wit, that Gods intent is to hold us wholly to himself and to possess us in such sort, as we serve him not by halves, nor wander in the meanwhile to and fro. Then like as God of his gracious goodness gives himself to us: so does it behoove us to be altogether his possession and inheritance. That is the sum of the things contained in these words of Moses, where he speaks of the loving GOD with all our heart, with all our soul, and with all our strength. As if he should say, There is no mean way in this case, deceive not yourselves by imagining to serve God by piecemeal, and by making any restraint from him: for he will keep his own right throughout in all points. What is to be done then? You must give your hearts wholly unto him, so as you reserve not any piece of it to idols. , For that were a corrupting and a bastarding of his service: either he must have all whole, or else he will have none at all accordingly as we see how he renounces the people in Ezekiel, for mingling of superstitions with his Law. Go your ways (says he) and serve your own idols: I will no more of you. He gives them leave and cast them up to Satan, telling them that he likes not any of all the things which they do: for he will not be matched with idols. What an outrage and blasphemy is that Thus then we see now the meaning of

Moses.

Now as concerning these words, Soul, Mind, and Strength: the Jews did misunderstand them. Their Paying is, that Thou shall love God with all thy foul, is as much to say as thou shall not spare thy life for the love of thy God, but thou shall set so much store by his glory, that in comparison thereof thou shall not esteem your own life, so as if need require that thou should die to show the love which thou bear unto God: thou should do it. Again Thou shall love thy God with all thy mind or Heart, betokens with them but as it were a comparison, so as a man should prefer GOD above all other things. And finally

Thou shall love God with all thy strength, imports among them, that thou must love him with all thy substance and with all thy goods, so as if the case required that thou should be impoverished, thou should rather give over thy worldly goods, than forsake thy God. But this exposition is too strait laced, and attains not to the very meaning of

Moses. For proof whereof there needs now no long discourse. For what better expounder of the Law is there to be found, than our Lord

Jesus Christ, by whose spirit it was given? For it was at his hand and by his authority, that Moses received the Law which we hold of him.

So then, we must fetch the exposition thereof at his mouth, and we must receive it without gain saying. And for the same cause do the three Evangelists S. Matthew, in the 22, S. Mark in the 12 and S.

Luke in the 10 set down this loving of God to be the whole sum of the well keeping of the law. True it is that he adds, Thou shall love thy neighbor as thy self. Howbeit, in answering he says, thou shall love thy God with all thy heart, with all thy soul, with all thy mind and with all thy strength. Our Lord Jesus Christ adds there one word more: not to make a new sense, but to assure us the better of the same thing that Moses meant by the words Soul and Heart. So then he sets down Soul, Heart and Mind, as if he should say, The man that intends to keep Gods Law well, must yield himself wholly and thoroughly to the obeying and loving of God. Now we see that in our souls, first there is the power of thinking, when we conceive things to judge and discern of them. That is the first power of the soul: namely that upon the insight of things, we enter into deliberation and judgment, and conclude one way or other. Gods will then is to restrain all there thoughts to himself. Again there is the soul, which is not only the life, but also the mean betwixt the thoughts and the heart. For the Heart betokens the affections, desires and will.

It is one thing to think a thing, and another thing to desire it, and to set a hearty affection upon it. Ye see then that the heart is matched with the thoughts, to show that we must love our God with all our mind. And there is the Soul, which is as it were between both: as if it were said, that whether we debate and take counsel of our own affairs, we must always begin at the love of God, and refer all things thereunto or whether we covet one thing or other in seeking our own profit, Gods love must always govern us, so as all our desires be as it were restrained and bridled under it. You see then that the whole soul with all the powers thereof ought to be thoroughly possessed with the lone towards God. And the word strength serves to show yet better, that God admits not any exception, neither may we reply in this behalf, and say, is my doing of this or that an impeaching of any part of my love towards God? No no, if thou do never so little a thing, and that all thy thoughts tend not to the loving of God, so as the love of God do guide thee: all is marred, and there is nothing but sin in you and in all thy whole soul. For have you any strength or power there, which is not given you from above? No. Therefore must thou reknowledge it unto God of whom you hold it. Now then, seeing that our Lord Jesus Christ has expounded us this text, we need not to make long discourse of it, as I said before, but only to hold us to the authority of him which is the very Lawgiver.

Now remains the practicing of this doctrine, that is to say, to know how we should put it in effect and execution. And let us mark first of all, how this only one text shows us sufficiently, that Gods law passes all our abilities, so as it is not possible for us to fulfill it, and to discharge ourselves of it, or of the hundredth part of it, as long as we live here beneath For why? do we know God thoroughly as we ought to do? No no, we come far short of it. Then is it impossible for us to love him with all our strength and with all our affections: for knowledge goes before love. If our knowing of God be but in part, so as we be wrapped as yet in much darkness: our loving of God must also be weak likewise. Moreover we see what the fondness of our mind is: for instead of seeking heavenly things, we look always downward. And if we be desirous but so much as to lift up our head: we must be fain to strive and to go to it by main force, and yet we return still to our own nature. How fickle are our desires? and how fight they one against another? So as men are tossed and turmoiled without end or measure, and have no rest at all, but are tormented with unquietness, of ambition on the one side, and of covetousness on the other. Again they would fain live at ease and in pleasure, and they would fain be had in honor and estimation. Finally they be compared with fleshly lusts and such other like things. Hereby then it appeared enough and too much, that we come far short of loving

God with all our heart and of giving ourselves wholly over unto him, as we be commanded here. And so let us mark, that the righteousness of the Law respects not what men can do, but what they ought to do. We be bound to love our GOD with all our heart, with all our mind, and with all our soul. Although we have no such perfection in us as to come anything mere it, yet notwithstanding we be bound 'unto it. If any man say, how so? why should God require more of us than we be able to perform? We must consider from whence the mischief springs: namely even from our own fault. The original sin that is in us is the cause thereof, so as we take it by birth.

And is it meet that because we be naughty and forward, therefore

God should be bereft of his service and lose his right? No. If a man have played the unthrift and wasted away both his own goods and other mens: (hall his creditor be bound to bring him his obligation and to say, take you here your bond, you owes me nothing? The creditor will at leastwise keep still his obligation, and although the unthrift have not wherewith to pay: yet ought he to do homage to his creditor, and to stand bound unto him still, and not to deny him his det. Now God deserves well to be much more privileged than mortal men: Wherefore let us consider that we owe him a hundred thousand fold more than all the debts of gold and silver in the world. So then,

Gods righteousness is an inviolable thing, so that the order of nature ought rather to be abolished. Now then if men bet lewd and forward, does it follow therefore, that they should pluck the sun out of the sky, or make the earth to be confounded? True it is that there happen many confusions by reason of our sins, insomuch that our Lord sends both rain, and thunder, hails, and tempests, and such other like things: but yet for all that, the order of nature continues unimpaired after such turmoil. Therefore we must understand that although we be lewd, and there is nothing but unrighteousness and naughtiness in us: Yet must Gods Justice and right continue perfect and unimpaired as in respect of the commandments: and we must needs stoop to them, and suffer ourselves to be condemned for not discharging our duties. Do we then hear this sum of the Law, Thou shall love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength? Let it make us conclude that we be all damned and accursed before God, and that there is none other shift for us, but to flee to his mercy: and that we be not condemned for any one sin, or for two or three: but that God finds us guilty in all points and all respects. And for proof thereof, let us examine those best works that we can have done in all our life: and there will be still some fancy or other to turn us away, so as we shall not go on so freely towards God, but that there will be some temptation mingled therewith, or some toy to pluck us back, and the devil shall have endeavored to, cool us. And when it far so with us, it is a plain corruption to infect the thing should be good and commendable in our works.

Ye see then that we take not any deliberation, any counsel, or any desire in our whole life, but the curse of God is with us and upon our heads. Were this well printed in our hearts: all glorying to the world ward should be beaten down in us, and there would be no more so much meriting, wherewith the Papists are so bewitched, that (to their own seeming) they may enter into account before GOD. Alas, they should then see that they be far off from their account. Howbeit forasmuch as the Devil has blinded them with such pride: let us on our side make our commodity of this text.

And since we hear that God requires that we should love him perfectly with all our heart, with all our mind, and with all our soul:

Let us be of opinion that he condemns us utterly, he have acquit us of his own infinite goodness. But yet for all this, we must pluck up our hearts and quicken up our spirits, since we see that our Lord provokes us after that fashion. For what makes us so cold and negligent? It is our bearing of ourselves in hand that we be discharged. The cause therefore why men do flatter themselves, is for that they take themselves to be perfect, when they have brought some petty trifles unto God. When we be at that point, let us bethink us how it is raid here, Thou shall love God with all thy heart. If it happen that we be not very disordered in our life, but that we have prayed unto God at our uprising in the morning, we have done no man wrong all the day long, we have not played the whoremaster, nor the drunkards, we have not hurt any of our neighbors, we have not conspired any evil, we have not blasphemed God, but we have occupied ourselves about some good matters, insomuch as we have endeavored to do good to such as were in necessity, and labored to apply ourselves to the things that God commands, and have done them some service which had need thereof: when night comes, we think ourselves to be little Angels, and that God has no more to demand of us. That is the cause that cools us, and why we serve not

GOD so earnestly as were requisite. For we bear ourselves in hand, that we be perfect, and we be contented with ourselves, and we need nothing else to content us withal for we be too much inclined to like well of ourselves. But behold here is wherewith to waken us from such folly, namely, Thou shall love the Lord thy God. And after what manner? after our own measure? No no: but. With all our heart, wit all our soul, and with all our strength. And therefore let us look that we search well our thoughts: and in examining of our lives, let us consider what a number of vain and fond fancies have passed us.

And if it be alleged, yea but I yielded not to them: very well, did you not conceive any such thought? Will not thy God possess your whole soul? Shall the devil bear rule over your thoughts, and God in the meanwhile have nothing to do with them? And seeing he has given you those thoughts, if you fall to mingling of them with any corruption, whence proceeds that, but from the affection of our minds? Therefore we were well fraught beforehand with the love of

God, should not all the powers of our souls be brought under his obedience? Yes. So then our forging of so many fond imaginations, our letting of our desires and delights loose to follow this and that, and our forgetting of God in the meanwhile, or rather our excluding of him from bearing any sway at all in us, does prove sufficiently that the true love of God is not received into our souls. Alas. does it not appear that we be yet far of from discharging the hundredth part of our duty?

Besides this foresaid condemning of ourselves, we must also quicken up ourselves, and say, what does you wretched creature? Do you give your self to do well since god exhorts you so earnestly? In the meanwhile you sees; you have much adoe even to begin. Thus you see how we ought to bear this text in mind, that it may inflame us with the love of God, seeing we be yet so far off from the perfection which he requires and commands. Again let us mark well, that our

Lords uppening of all the abilities of our soul here, is to make us look better to the good turns that he has done us, to yield him homage for the same, and to apply them to his honor. For what a thing is it that we have the gift of consulting, the choice of discerning between good and evil, and the ability to conceive things so as we can say we will do this or that? Lo here an excellent gift wherewith we be endued. Now then seeing we have will to choose, so as we can say, go to, I find this to be good: and again, seeing we have a soul which bears Gods image printed in it, and seeing we have so many goodly venues, where through we excel all other creatures: ought not the consideration thereof to provoke us the more to serve God, and to honor him with those so precious gifts which he has put in us? Yes: and therefore let us learn, that when our thoughts are set upon vain and wicked things, and when our desires rune at rovers and rebel against God: we unhallow so holy a treasure, as we deserve well to be utterly up at Gods hand, because of our unthankfulness. Now then whereas

Moses speaks here of the thoughts and the will: and our Lord Jesus

Christ adds one word more, that is to wit, mind, soul, and will: let us understand that hereby we be warned, that if we submit not ourselves wholly unto God, it happens for want of considering the good things that he has bestowed upon us. For if we feel him liberal, as he shows himself towards us: surely it will draw us wholly unto him, So then let us consider, that Gods making of us so excellent as to have his image printed in us, was not to any other end, than that we should do him homage for them, and by that mean be the more moved to love him, and to keep ourselves well from defiling so precious gifts, as reason, will, discretion, and all the rest of the powers of our souls which he has give us. Thus you see in effect what we have to remember upon this place.

But yet herewithall we must mark also the thing that 1 have told you heretofore: that is to to wit, that God will not be served by constraint, but of free love. He could say, You shall honor your God, you shall obey your God, you shall fear your GOD: and so he does in other texts, and it is good reason that it should be so: but he speaks expressly of love. And why? To show that if our sailing of him be by constraint, so as we go to it against our wits: though we honor him never so much, and do all that is possible to glorify his name: yet if the same proceed not of love, so as our heart yield unto him freely and without gainsaying he utterly disallows it, and such service is not acceptable unto him, for he loves him that gives with a free will and pure affection, as says Saint Paul treating of Almesdeedes. Seeing then that God loves him which gives with a cheerful courage: thereby he shows that if a man should spend all his goods, yet should is not boot him at all as to Godward, unless he have a delight in well doing.

And why? Because God has commanded it, and we ought above all things to desire that he be glorified, that his righteousness be obeyed, that he be exalted at our hands, that he reign over us, and that we be his people in very deed. Ye see then that the chief joy which we should have to incline us to do well, is a hearty and free affection.

And that is the cattle why the word Love was plainly set down in this text.

Notwithstanding, God will not have us to love him as our fellow: but he will have us to love him, honor him, and serve him as our God.

And therefore let us mark well, that if we will observe Gods Law as we ought to do: we must not consider him alone in the degree of a master, thereby to yield him reverence: but we must also set before us the title of father, and assure ourselves that Gods intent is to win us to him by gentleness, that our heart may be as it were tied unto him, according to this saying of his by his prophet, If I be your master, where is my fear? and if I be your father, where is my love?

Indeed he sets down honor in that place, to betoken that a servant ought to fear his master: but yet immediately after he sets down the word Love also, of purpose to show what honor the child yields to his father.

And therefore let us remember, that the first point of serving God aright, is to be led unto him, yea and to be led thither upon knowledge of this word Savior, so as we covet above all things to be so knit unto him, as all our joy, contentation and rest be there, that by that mean we may no more be given to the things that are contrary to his righteousness. And that is the cause why we say, that we must first know Gods grace and goodness, before we can serve him. For as for such as serve God for fear of being damned, not knowing that he will be their savior: what do they? They seem to enforce themselves greatly forward: but indeed they draw clean back.

Though they break both their arms and their legs, yet are they never the forwarder. And for that cause is it said in the hundred and thirtieth psalms Because the Lord has been merciful, and men have found him gentle and gracious: therefore is he feared and dreaded

Indeed the world thinks to reserve GOD well enough, without knowing him, and we see that the Papists do this and that upon such opinion But what for that? In the meanwhile they have no trust in

God, they never knew his will nor his loving kindness: and therefore are they always in terror and unquietness.

True it is that they yield some outward service unto God: but all that ever they do is not worth a pin, insomuch that God rejects even their keeping of the Law: for we must be led by love and by a frank and free goodwill, as I said afore And how may that be done? Even by knowing God to be our father and Savior, as I alleged out of the text of Malachi, and as is yet better expressed in this verse of the psalm, that we must first know Gods mercy, and rest thereupon, or else we can never fear him, and come near him to serve him. That is the true and plain meaning of this text, and so must we apply it.

Moses having spoken after that fashion adds now, that the Law must be so dear unto us, as to take it for our chief treasure. And forasmuch as we be too much subject to the Seeking of the corruptible things of this world, and forget God out of hand, and withdraw ourselves too far from him: he says that men must have Gods Law continually in their sight, and make as it were a Head roll thereof, as if a woman were attired after the ancient manner, with borders on her heads bracelets on her arms or as if a man should make borders of them about his house, or engravers upon the doors of his house, so as Gods glory might be everywhere. And whereas het speaks here of frontlets and bracelets, and of painting and engraving of Gods law upon door posts: it is to show that whereas men give themselves to vain glory in decking and attiring of themselves, and the same turns them away from God: they must make all their decking of Gods Law: that must be their Jewels. Like as if a man or a woman have a costly Jewel upon their finger, and take pleasure therein: instead thereof they should have Gods Law continually before their eyes, so as a man should no sooner look upon himself, no though it were but upon his nails, but it should come to his mind to think, You have a maker who fashioned you, and whose will it is that you should serve him by yielding yourself wholly to his obedience. Although you be a silly unprofitable creature: yet will your God be glorified in you. Thus you see how we must make all our deckings of Gods Law Again, instead of the beautifying of houses, with things of goodly show and furniture, to the end; it may be said, this is the house of some man of estimation: the Laws of God must be written upon it. Now we see what the meaning of Moses was.

But by the way we have here to bewail that corruption of mankind.

For it is manifest, that even of the holiest things in the world, men take occasion to mock God, and to mere all; and to turn them to a contrary ends. As how? This saying, Hearken O Israel, the Lord thy

God it one only God, is a notable saying, and worthy to be had in remembrance above all others. For it serves to magnify the living

GOD, that he might be discerned from the idols that have been forged, to the end that our religion might be certain and infallible.

Then is it as excellent a lesson, as a man shall read any: and yet what have the Jews which were Gods people fared the better for it? They have turned it into a charm and sorcery, imagining that the speaking of those words would make a conjuration, like to the Agnus Dei in

Popery, and to such other gewgaws as the papists hang about their necks, in the which Agnus Dei they write that beginning of Saint

Johns Gospel and I wote not what else, wherewith they bear themselves in hand that they can conjure both God and the devil. As much have the Jews done with this lesson: insomuch that they have abused even the very letters of it. There is one letter (say they) which imports four, betokening that God is Lord of the four parts of the worlds. They have taken other some according to their numbers and ciphers, to signify things which they have devised of their own brain.

And in the meanwhile they had no reverence to God, but would that he should have no more power nor authority over them. And that do they show full well, not only by their despising, shunning, and rejecting of Jesus Christ, who ought to have reigned over them: but also by their crucifying of him in despite of God, and by their turning away from the salvation that had been promised them. And even as much have they done with this text. For they have turned to pride and ambition the thing that is said here, as we see how our Lord

Jesus Christ in the Gospel up braids the Scribes and Pharisees with their large grades, insomuch that if the common people had any narrow grade of writing, wherein the commandments were set down, these great Rabies (to the intent to become holier than other men,) had grades of an handbreadth upon their garments, wherein Gods

Law was written in great letters, that it might be seen a great way off.

O, those were holy persons, for they had Gods Law written in great letters, whereas the common people had it in small. They knew the laws much better, and therefore was God much magnified in them.

Nay, contrariwise, such vain bragging was a lime mocking of God: but yet it was the fashion of all men, as I have declared already. And by this which befell the Jews, let us take understanding and instruction, that the same must serve us to behold that we be so forward, that whereas God labors to draw us familiarly unto him, we despise it, and instead of profiting ourselves by the doctrine that is set before us, we turn it unto laughter, we unhallow it Like Church robbers, and we turns quite and clean contrary to his meaning, so as it had been better for us never to have heard one word of his mouth.

Thus you see what we have to mark.

But now herewithall we must come to the meaning of Moses, which I have touched shortly already. Remember these words says he. And how? By talking and conferring of them in your house, and as you go abroad. Here we see well how our Lords meaning was not to be honored with guards of garments and such other things, but to have his Law printed in his peoples hearts, and to hate it kept always fresh in remembrance. Therefore let us consider that whereas we have so much needless talk our Lord will have his people exercised in talking and conferring upon his laws, whether it be in resting or in journeying, or when they be at home in their houses. If we minded this warning well, surely it would be a bridle to refine us back and to withdraw us from the unprofitable talk whereunto we be so much given. For we can spend, I say not some forenoon, but the whole day continually in light talk: but if we speak but two or three words of

God, by and by we be weary and it grieves us. Yet notwithstanding, this talking of him is not the chief point. For we must come to this saying of the psalm, I believe, and therefore will I speak. For oftentimes and most commonly, they that have Gods Law in their mouth and at their tongues end, have it not at all in their heart and affection. Therefore we must speak of Gods law, much more with our hearts than with our mouths. But yet must we talk of it also, to edify our neighbors, that the father may teach his children and the master his servants, to serve God. That is the cause why our Lord commands men to talk of his Law: not to discharge themselves lightly of it, as though the whole matter lay in speaking of it: but to quicken up and correct our un-lustiness, so as every man help forward his neighbor, and draw him with him, and the fathers and masters in the meanwhile be careful to teach their children and servants, as I said afore. That is Moses simple meaning when he speaks here of talking either at home or abroad: namely that mens talk must always be of

Gods Law.

Afterward here infuse, thou shall muse upon it in thy heart. Herein we see how our Lord rebukes us, and shows us how fickle headed we be, insomuch that if we be not held fast by divers means, we forget

God his Law out of hand. For what is the cause that he sets as it were frontlets here before our eyes? Wherefore is it that he will have us to weave as it were Tablets, Rings, and Bracelets: but for that whereas we be want to gaze chiefly at such things, and to make a showing of them, he will have his own law to be set in them; Now the excellent part of man is his face and his eyes: and our Lord will have his Law to be there. Again he will have it upon our hands. and we cannot do anything, but our hands must need go foremost still in it. Now our

Lords will is that we we should not be able to stir one finger, but we should be put in mind of his law by it. Hereby he shows us (as I said afore) that if we have not good store of bridles, we shall play the loose colts: and if the Law be not brought to our mind, and the remembrance thereof refreshed by many means: we will soon have forgotten it. We need no more but to close our eye, and the things that we had learned and which had been told us and retold us afore, are straightway out of our thought. Let us understand therefore that our Lord blames and condemns us in this text, for being so customably carried to and fro, and that he must be fain to quicken us up, and to give us so many helps, if he will enjoy us and have us to obey him. That is one thing which we have to mark upon this text.

Besides this let us mark also that our Lord could not better have taught the vanities whereunto men and women are given in all their pretty toys and trifles, in attiring and decking themselves with gardes, embroideries, and borders and such other Like things: God (I say) could not have scorned such vanities better than by telling us that in the meanwhile we forget the chief point of all, which is the minding of his Law which we forget easily, to occupy ourselves about vain and unprofitable things. And this is spoken chiefly to women, because they give themselves over curiously to these nice attires and decking. . For if they considered that they should apply themselves to the minding of Gods Law, they would not be so much occupied in decking or rather in disguising of themselves: but they would rather consider which is the true decking of faithful women: that is to wit, to fears God, to live honestly, chastely, and soberly, to govern well their households, and to occupy themselves in bringing up of their children. This is beautiful attire, and such a one as is precious in

Gods sight, as Saint Peter terms it. So then let us mark, that whereas the worldliness do deck and disguise themselves, and make so many devises to please and allure one another: we must beware that we take the true decking which will make us acceptable before God: that is to wit, that we bear his Law in mind, and can glory that we have a God which guides and governs us accordingly as it has pleased him to receive us for his people, and to give us his word to rule our lives by.

Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may learn to dislike the more and more, and to flee for refuge to his mercy, being utterly void of all trust in any strength of our own: And yet notwithstanding that we may not leave to enforce ourselves, so as we may be the more given to his service, knowing that we be not yet come to perfection by a great way, no for yet to the mid way thereof: and therefore that these warnings which he gives us may inflame us more and more to yield him praise all our life long, by acknowledging the benefits which he has bestowed upon us, and the nobility and worthiness which he has given us above all creatures, that we may learn thereby to withdraw ourselves from all the vain and transitory things of this world, and to seek the spiritual and heavenly things, to the intent that being knit unto our God, we may not only withstand all worldly temptations, but also draw our neighbors from the same by our example. That it may please him to grant this grace not only to us but also to all.