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On Tuesday the 21st of April, 1556

The 171st Sermon which the third upon the thirtieth


Chapter
11 For the commandment which I command you this day, is not hidden from you, nor far off from
you.
12 It is not in heaven, that you might say, which of us shall go up into heaven and fetch it us, to
make us hear it that we may do it?
13 Neither is it beyond the Sea, that you might say, which of us shall go over the sea, and bring
it us, that we may hear it and do it?
14 For this word is very nigh you, even in your mouth and in your heart, to do it.
Heretofore in the last Chapter, Moses had put a difference betwixt Gods secrets and the law,
saying that if we be learned in Gods word, we shall always find such doctrine as is behovefull for
ourselves and for our children. And in the same place he protested, that God speaks not in such
dark manner, as men cannot understand what he means: but that he expresses his will faithfully,
to the end they should have good and convenient instruction to their salvation. Now continuing
his purpose, he said farther, that the Law which he had declared, is not a secret doctrine, nor far
distant from the people, so as they might reply saying: Who is he that shall pass over the sea? or
who is he that shall mount up above the clouds? No, said he the word is set down before your
eyes, you has it in your mouth and in your heart: and so is there no place at all of ex-rule
through ignorance: wherefore turn that grace to your profile; otherwise there is naught else to be
looked for, but dreadful condemnation before God upon all them that continue in their blindness;
for here is that true light which should guide us in all the course of our life. We see what Moses
meant in this Text; even to exhort them to whom he had delivered the Law, to be attentive to the
same. Now for that purpose, he promises them that in so doing, they should not spend their time
in vain, but that if they would apply their study to be edified in the word of God, they should find
sufficient for that purpose. On the contrary side, he pronounces a terrible threatening against all
them that go about to shield themselves with ignorance. For there remains no more excuse after
that GOD has spoken. If this were said in the time of the Law: how much more conveniently may
it be said to us of these days? For we are not ignorant that God has showed; himself unto us
more familiarly, than to them to whom Moses spake: they had only that which remains unto us to
this day. But since that time, God sent his Prophets, which have more largely expounded the
things, that were briefly and darkly mentioned in the law. After all this, the Lord Christ our savior
is come into the world, and has accomplished that which was spoken by the Apostle in the
Epistle to the Hebrews: that God had spoken after diverse manners unto our fathers, but now
lastly, he has showed himself by the mouth of his only Son, giving us a final conclusion of all
Prophesies, and every manner of doctrine. We hear also how our Lord Jesus says: that many
kings and Prophets had longed to see and to hear that which his disciples saw and heard, and
that they found not that favor. This also is spoken unto us. So then let us mark well that the
reproof which Moses laid to the Jews whom he taught, shall turn to our dreadful condemnation, if
we profit not in the school of God, while he takes the care and travail to teach us. Now for one
point we have to note what is said here: namely, That the word is not hidden nor far from us, so
as we might say: who it he that shall pass over the Sea? who is he that shall mount up above the
Clouds? By these words God shows, that when his word is published, it is not in vain, as it is also
said by his Prophet Esay. We conclude then, that the doctrine of God is not of itself so
incomprehensible that we have not ability to conceive it: but that it is a perfect light whereby we
may behold the way of salvation, as hereafter shall be showed. It is such an orderly kind of
teaching, as nobody but ourselves is to be blamed, if we be not edified as we ought to be, and so
far forth as is necessary for us. See here then I pray you the Testimony which God gives unto his
word: namely, how it is not a larring that cannot be understood, but ut a plain speech, to the end
that men might be brought unto him, by knowing what is meet and expedient for them, by
discerning betwixt the good and the evil. Now seeing that God speaks thus of his word, we must
not doubt to find that which he said. For otherwise we should make him a liar: but he shall be
found faithful, and ourselves condemned of Blasphemy. Let us mark farther, that the promise
which God makes us, is infallible, to the end that we should stand fast, and not waver with any

doubt or scruple, if we suffer ourselves to be taught by him. Then let us but yield ourselves
teachable, and sure it is that God for his part, will not suffer us to dwell in suspense, nor our
minds to wander, and to go on groping like blind folk. There is full certainty of knowledge, if we
become good scholars to God, and resist him not as robbers. And here a man may see the
froward unthankfulness of the Papists, which would make men believe, that they should not
venture to read the holy scripture, nor once be so hardy as to look into it because it is so high
and so deep a thing, that men shall be forthwith carried away into many errors and many
fancies. It is very true that men do abuse the truth of God: and we ourselves do see, how they
turn the truth into lies: But yet to impute the same unto Gods word; it were a devilish blasphemy.
And therefore let us learn that we must settle ourselves wholly upon that which is showed unto
us here. For God himself does assure us that in his word we shall find the right understanding of
all things that are expedient for our salvation. Think we that our good God will deceive us? Let us
therefore abhor the excuse which the Papists do hold, of purpose to dwell, to nestle, yea and
altogether to rot in their ignorance. But contrariwise, let us trust and wholly rest upon this
promise, knowing that God does us an inestimable good turn, when so ever it pleases him to let
his word before our eyes; and to deliver it to be preached in our ears. Now then, when so ever
God gives us his knowledge, let us understand that he will not have such a treasure to be lost or
to perish: but that we should receive it, and turn it to our commodity. But here withal we have to
mark also, that until God have spoken and taught us in his school, we have neither learning not
wit, but are as stray cattle, and at a word utterly forlorn. It is not therefore without cause that
Moses said: The commandment which I give you, is not hidden from you, nor sort off; so as you
might say: Who shall go up to heaven? Who shall pass over the Sea? or who shall go down into
the deep? Hereby he gives us to understand that if God do pluck back his word, so as we know
not what he requires of us, nor have any testimony of his will: then may we well seek about like
people in perplexity, crying alas, what shall we do? Who is he that shall go up above the clouds;
who is he that shall go down into the deep? Who is he that shall pass the Sea? To what end?
There is no other instruction at all whereby God gives us any certain, and infallible direction.
When we be thus destitute, we be as lost people, having neither way nor path to lead us, we can
discern nothing. How much so ever men do attribute to their own wisdom, supposing themselves
discreet enough to rule themselves all their life long: yet are they but wretched beasts, until God
have showed them his will. Thus much for one point.
Now it is farther to be understood, that if GOD come not first to us, we have no mean to come at
him. Who is he that can give us wings to mount up to heaven? Or how shall we be able to pass
over the deep? Although we had the knowledge of all secret of nature: well might we travel all
the world from place to place, and well might we mount aloft unto the very skies: and yet in the
meanwhile we should want the chiefest thing of all, which is to understand the truth of God; for
that surmounts all the wit of man. Let us learn therefore, that God in his infinite goodness,
perceiving that we have no mean to approach unto him: gives us an easy access there. Yea and
he comes down unto us, to fashion himself to our rudeness and infirmity. We see how he does
(as you would say) stammer with us: for he speaks not in such loftiness, as might well seem
agreeable to his infinite glory & majesty; but the phrase of holy scripture is gross and rude; by
the which God speaks to us in such plain manner, as there remains no excuse for us, if we
understand him not plainly. Seeing it is so, let us use this marvelous goodness which God has
bestowed on us, and let us hold us to the same: and therewithal let us also acknowledge our own
ignorance, that we may humble ourselves: for the very cause why so few folk do profit in the
holy scripture; is their own overweening, in that they be fore possessed with an imagination of
their own wisdom and sharpness of wit: and so being drunken with their own conceit, they
always despise the word of GOD. Let us therefore humble ourselves, for we know that God
names himself the teacher of the lowly and of little ones, to the end we should not come to the
hearing of his word, as people puffed up with our own greatness, fondly surmising ourselves to
be men of great ability to discern: but that our whole wisdom should consist in obeying him, in
considering that seeing he has stooped so low unto us, is not for any of us to advance himself.
And seeing we have no wings to mount up aloft, let us take heeds that we attempt it not for so
may we fall and break our necks, mount we never so little.
But let us mark moreover, that his promise does import also a condemnation to them that have
their ears continually beaten with the word of GOD, and yet remain hardhearted and receive no
profit thereof at all. Indeed the Gospel (wherein the Law of righteousness is contained) is
preached continually: ontinually: and if we be of that sort which S. Paul speaks of, which are
always learning and never come to the knowledge of the truth; think we that we be excusable

before God? Surely no. It will come to pass that whatsoever we have at any time heard of the
word of God, the same must come to reckoning and we shall be reprinted of unthankfulness,
because great treasure shall have perished without any benefit unto us. We shall not have heard
that Sermon in all our life, which God will not lay to our charge at the latter day: as how? How
have you profited by it? We have not heard one lecture, that shall not be recited unto us. Let us
therefore be well advised, and while the Lord is willing to teach us giving us faithful expounders
of his word, and dealing so familiarly with us: let us for our part be diligent to receive it, and
embracing the doctrine that is delivered unto us, let us show ourselves more and more
conformable to the same: not alleging the obscurity and depth of it therefore, as the Papists do,
which go about to shield them with their ignorance, saying that the holy Scripture is too high and
ever deep to be conceived. It is true that the holy scripture is too high and too deep but that is in
respect that we be wrapped in misty darkness. But it is the office of GOD to enlighten us; as we
shall see hereafter. Howsoever the matter stands; let us assure ourselves of this, that if we yield
ourselves pliable to Gods direction, he will instruct us faithfully in his word, so as we shall feel it
to be near unto us. But yet is this never accomplished in us, until our Lord instruct us by his holy
spirit, together with the preaching of his word by the mouths of men. And that is the cause why
Saint Paul in the x. Chapter to the Romans said, that this sentence is to be applied to the Gospel.
At the first sight, it would seem that S. Paul took it contrary to the meaning of Moses. And for
proof thereof, does not Moses in this place speak of the Law? He said: The commandment which
I ordain for you this day. In saying, this day, be speaks of his office. Now his office was to bring
the Law and to publish it. It is said in the first of John, that the Law was given by Moses, but
grace and truth were given by, Jesus Christ: it seems not then that this can in any way agree
with the Gospel. But if we mark it well; we shall find it good reason, that Saint Paul said, that this
point is not verified, until we come throughly to Christ. And why? Let us take Moses to witness
without going any further. We have seen here before, that in forty years space after the setting
forth of the Law, the people had profited nothing in it. The reason thereof is this: For your God
has not given you an understanding heart, even to this day. We have the Law beaten into our
ears, and yet in the meanwhile we are still dull-headed, and conceive not the meaning of Gods
speech. This (as I have said before) proceeds not of any fault is in the Law; but of our own
wretched blindness: As the Sun is as bright to the blind as to all other men: but yet they be not
able to receive like benefit by the light thereof: Even so stands the case with us. (Thus much for
one point.) Insomuch that as long as God speaks to us but only by the mouths of men: It is but
loss of time. And wherefore? Because we are deaf, we are blind: we are dull-headed; neither is it
sufficient for us that the commandment be laid directly before our eyes: that we need not to
mount above the clouds; and that we need not to descend into the deep to seek for it: for it must
be in our mouth and in our heart. But how shall we have it in our mouth and in our heart?
Soothly even by Gods putting of it there by the grace of his holy spirit. Saint Paul therefore
presupposes this grace to proceed from God peculiarly toward his elect; that he not only offers
himself freely unto them, (which manner of speech Moses also did use when he said, God shows
us his goodness after a special manner;) but also imprints it in our hearts, making us to
understand what he says, by giving us the spirit of knowledge and discretion: for until God has
so wrought with us, his word lies still hidden from us. And we hear what he said by the Prophet
say: I will (said God) speak unto this people in a strange and unknown language: And when I
send forth my Prophets, every man shall be astonished saying; What is this? What is it that God
says? For I will speak to them in high Dutch, of purpose that they shall not understand one jot,
and so shall all the prophesies be unto them, as a sealed book: which if you offer to a learned
man, he will answer: I would read in it, but the book is close and sealed up: therefore let it be
opened and I will see what matter is in it: Again it shall be a book laid open, yea but as a book
offered to the unlearned, and to little children; and they shall say, I see here is a book, a man
may well perceive the letters, but I have not been at school, I am not learned: I see well the
letters, but I know not what they mean. We see that our Lord speaks, and yet notwithstanding,
he is not understood. Therefore let us mark that Moses presupposed God to have given
understanding to the people. Now his giving of it was by the mean of Jesus Christ our Lord, and
that not through the Law, but through the Gospel. The Law of itself brings nothing but
condemnation, converting men before God, making forth their process, and finding them guilty:
as we have heretofore alleged. The case being so: there is but only one mean, whereby to be
enlightened from God, so as we may attain to the knowledge of his holy will for our salvation:
And that is to acknowledge the grace which is offered unto us in his Gospel through our Savior
Christ.

It is not therefore without cause that Saint Paul adds this title unto the word: It is (said he) the
word of faith that we preach unto you.
He calls it the word of faith, when we not only know whereto we be bound, and understand what
God exacts and requires of us, and what he commands us: but also, when we come to him as
destitute of all goodness, beseeching him to vouchsafe to take pity of our want and neediness,
and to enrich us with his graces. When we seek God in this manner, and ask of him that which
we want: then have we the word of faith, and not the word of the Law. For the word of the Law
says, Do this and do that, and beware of such a thing, which if you transgress, behold the curse
is prepared for you. By the words of the Law we see whereunto we are bound, but we be not able
to discharge it but we stand all confounded and damned. It behooves us therefore to have the
word of faith, that is to say, to taste of Gods promises; whereby he shows himself to bountiful
toward us through our Lord Jesus Christ. When we receive this as it is offered unto us in the
Gospel; then is that fulfilled which is spoken here; to wit, that the words is not above the clouds,
that it is not in the bottom of the deep, nor on the other side of the Sea: but in our mouth and in
our heart. We have therefore to consider first of all, that God holds men sufficiently guilty, after
he has once taught them. For as soon as the word is preached, there is present condemnation to
all them that cannot profit thereby0, and there is no way for them to escape, And why? For God
has called us, and we have not answered him: he has showed us the way, and we have not
vouchsafed to enter therein: to be short, we see that when Gods word has been preached unto
us, there is matter sufficient to reprove us, and we cannot reply unto it. But here withal let us
mark also, that as touching our part, the word of GOD is at it were aloft above the skies, or as if
it were in the bottom of the deep, notwithstanding that we have our ears continually beaten
therewith. Herein we see the wretchedness of our nature, that though God speak unto us with
open mouth, and teach us never to faithfully, yet do we continue as we were, so as no
amendment at all is perceived in us, for all the long schooling that God has bestowed on us.
What is it to be done then? That GOD hailing spoken by the mouth of men, and by the holy
scripture, do also gather us unto him, and make us to feel his goodness toward us. For it is not
sufficient for us to understand the things that are showed us in the holy scripture: but we must
also be touched to the quick with them in our hearts, that we may be well allured of Gods
fatherly love towards us. When we are once at that point, there is no more hiding, then is there
no more darkness in the holy scripture: but it is a sufficient instruction, insomuch as it is good
and expedient for us. For this cause does Saint Paul serve us to our Lord Jesus Christ saying, That
if we believe with our heart to justification, and confess with our mouth to salvation, and confess
with our mouth to salvation that Christ died, and that GOD raised him again then are we in that
perfection which Moses speaks of here. Now it is true that Saint Paul does use in this place, the
word Hell, for the word Deep: which he does for the fitter applying of that sentence to his own
purpose, which Moses did use after a general manner. Moses speaks after the common custom
of men. O what is he that can dig down into the bottom of the deep? Who is he that can mount
up aloft above the skies? Saint Paul minding to apply this to our Savior Christ says, that we need
not to allege either heaven or hell, or aught else that can be imagined in this world; God does
sufficiently show himself unto us, in that we have witness that Jesus Christ died and is risen
again. For we knows that by the virtue of that word, Hell is bereft of all power over us; and
heaven set open for us. True it is that we must begin with this simplicity that Moses speaks of.
When he said that the word is in our mouth, and in our heart; his meaning is that the being
thereof in our mouth, is to the end we should talk of it, and to become learned: and that the
being thereof in our heart; is to the end we should understand it. But Saint Paul goes yet farther:
not that he wrests and wrings the Testimony of Moses but he shows that the same is in very
deed fulfilled: to wit, that we have power to speak the word of GOD as we ought, and that we
have it also imprinted in our hearts. He says then, first that we must come unto our Lord Jesus
Christ, according to this saying, which is set down in another place, namely, that Jesus Christ is
the end of the Law, and also that he is the life of it. Then we see that if we mean to profit by the
holy Scripture, must hye us to our Lord Jesus Christ; for he is the lively Image of God; it is he in
whom are comprehended all the creatures of wisdom and understanding. Thus much concerning
that point.
Are we now come unto Jesus Christ? It behooves us to know the principal thing that is given us in
him, to wit, that we be redeemed by his death and passion; for he has suffered the pains that
were due unto us, and has born that dreadful vengeance of God, which belonged unto us, and
has thereby made us free. That then is the benefit which we reap by the death and passion of
our Lord Jesus Christ: and by his resurrection he has purchased righteousness and life for us: and

has also opened unto us the kingdom of heaven, from the which we were earst banished. Now
first of all, when we call to mind the death, and passion of our Lord Jesus Christ, we must needs
be delivered from all anguish and distress of mind. For he tells us (as it is said here) that it is not
for us to allege any more; Who shall go down into hell (as we have been wont o do.) How now? If
all sinners must be condemned before God: seeing that we be sinners; surely we be all undone.
And who is he that can allure me that hell shall have no power over me? I feel the sin which does
accuse me, and that is all one as if I should behold the gull open ready to swallow me up; Satan
has gotten the mastery over me. See how men are dismayed and plunged in continual grief and
trouble of mind, until they have received knowledge of the benefit that comes by the death and
passion of our Lord Jesus Christ. But we know that our Lord Jesus suffered the sorrows of hell,
and yet was not holden prisoner of the same (as Saint Peter shows in the Acts:) whereby we be
well assured, that the bands of death are broken, and that hell has no more power to swallow us.
And why? Because the Lord Jesus has purchased us freedom. But how know we that? By the
Gospel. But if I still stand in doubt whether I be delivered from the curse of God; it is as much as
if I should draw Christ again from death: for he is not dead in vain. To what end is it? Let us
consider a little wherefore the only son of God yielded himself to such shame; as to be hanged
on tree, and to be as it were accursed before God his father, (according as we have seen even in
the one and twentieth Chapter of this book) and to be beaten by the hand of God, until he
seemed as vile as a Leper, as the Prophet Esay said in the S3. Chapter, that he bare the burden
of all our offences: as if he had been a miserable sinner; and was environed with such extreme
sorrow that he will not what to say but to cry out: My God my God, why has you forsaken me?
And think we that the son of God dallied when he was so humbled, yea and not only was made
utterly of no reputation, as Saint Paul said: but also sought with the pangs and sorrows of death?
He offered himself in the person of us, as a wretched sinner to bear that vengeance of God which
was due unto us, so as (to be short) he knew that God was bent against him, to thunder down
upon him for our sakes. Forasmuch then as we know that Jesus Christ abode such encounters for
our redemption: stand wee yet still scanning and replying, as who would say, O I cannot tell, and
how can I be sure of it? Surely that were even as much as to deny the death and passion of our
Lord Jesus Christ. For it is a plain scorning of all that he has endured and suffered for our
salvation, when we acknowledge not the fruit that does grow unto us thereby. So then the first
point is, that having the Gospel, we have whereupon to rest, so as we need nor to allege: What is
he that shall go down into hell? For Jesus Christ has been there, to the end that we should not
come there at all : and at this day he gives us witness of the same by the Gospel, to the intent
we should know that his death has always present power and operation for all such as he unto it
for refuge;
Also there is on the other side, that we have no more cause to reply, Who is he that shall mount
up to the heavens? Why? That is as much (said Saint Paul) as to pluck down Christ from the
heavenly glory, whereunto he is exalted. We say in an article of our faith, that Christ descended
into hell. In so saying we ought to assure ourselves, that we
be now out of danger, for he
entered there to the end that we should be free from it. We add thereunto, that he is also
ascended into heaven. And why? To the end that we might know that the gate thereof stands
open for us. We hear also how he told his disciples: In my fathers house are many mansions:
signifying thereby that heaven was not only for himself, but that it is a common heritage for all
the faithful, and that he has taken possession thereof, as it were in our behalf. Now then, we
protest in the article of our belief, that the heavens at this time stand open for us: and that we
ought to assure ourselves to come there, because our Lord Jesus Christ, our head, is gone up
there and will not be separated from the members of his body. Notwithstanding that we have
confessed this: yet we stand scanning still and are full of wavering fancies: Ah, say we, I know
not for all that, what
shall become of me, I cannot tell whether God does reckon me to be
one of his children: who is he that has been in heaven, who is he that has come thence again to
bring us news? See these devilish blasphemies. This is not only to stand in doubt of the truth of
the Gospel, but also to tear Christ Jesus in pieces, as much as we can. O horrible outrage against
the son of God: for he that doubts of his salvation, shows himself to believe no whit of that which
we confess, namely that Jesus Christ has sovereign dominion both in heaven & in earth: that God
governs the world by him, he makes all creatures to kneel down to do him homage: to be short,
we acknowledge not that the Lord Jesus Christ is risen again from the dead: but to the uttermost
of our power, we go about to deface and to abolish the power of the holy Ghost, which showed
itself in his resurrection. See now in what case we be, if we
receive not the Testimony of the
Gospel, to assure us, that we be as it were, rapped up into heaven, even to enter directly into
the possession of all those goods which lie hidden from us, and are not visible; as the Prophet

Esay said such as the heart of man is not able to conceive. If we see not an open gap even unto
hell; to spite Satan, to defy death, and to triumph over all things that may impeach our
salvation: well, let us on the one side consider how against Paul says, that when we have
received the Gospel through faith, we be forth with set down in the heavenly places: we be (as
you would say) enthronished with the Angels of Paradise, as already raised up there by God. It is
true that here beneath, eneath, we be as wretched worms creeping upon the ground; but when
we have once the doctrine of faith, we have the earnest penny of our salvation; according as
saint Peter says; that through faith we may put ourselves into the hands of God in such manner,
that lifting up our eyes & minds into heaven, we be brought in there, because that Jesus Christ
our head is there before in our behalf, and has there prepared the heritage which he will hold in
common with us. Thus you see how we must practice this point, following the exhortation of S.
Paul. Moreover we must likewise mark how he said; that we must believe with the heart to
justification, and confess with the mouth to salvation. I have heretofore showed you briefly the
substance of our faith how it must rest wholly upon the death and resurrection of our Lord Jesus
Christ: I say upon his death, because that he by his obedience, has put away all our iniquities
and transgressions he has suffered the punishment that was due unto us, to discharge us of the
same, he has also dispatched away the curse which lay upon us. So much concerning the first
point.
Now concerning the second; we must understand, that by his rising again he has purchased
righteousness unto us, and thereby showed himself a conqueror over sin and death: and his
resurrection does also import that he is ascended into heaven, of purpose to take the possession
of that inheritance, which he will make common unto us, and of the which he will make us
partakers with himself. This is the substance of our faith. Now it behooves to have this faith both
in our heart and in our mouth. Truly it were to small purpose if we did but talk of the graces and
blessings which our Lord Jesus Christ has brought unto us; as we see a great number of babblers
do; they talk much thereof, but what are they the better for it, saving that it increases their
condemnation? It is no great matter then to have the confession of faith on the tip of the tongue
before men: for it must be rooted in the heart, we must (say I) have the virtue of the death and
resurrection of our Lord Jesus Christ imprinted within us, and Saint Paul said, that that serves us
for righteousness. And why? Because we know that we be reconciled to GOD, insomuch that
Christ has taken our burden upon him, so as we being thereof discharged are become acceptable
unto God, so if he will no more impute our sins unto us. And why? For Christ should have suffered
in vain for us, if we should now be called to reckoning for our sins. Thus then we stand acquitted
through the satisfaction made for us by Christ Jesus: and that is the righteousness whereof Saint
Paul speaks. For when we receive Jesus Christ, it is certain, that he renews us by his holy Spirit.
And we be not only adopted to be the children of God by his means: but an we receive therewith
the warrant of our Election, which is that we be reserved for the inheritage of God. So then let us
understand, that there is none other mean whereby we may attain to righteousness, but by
believing with the heart.
Now this word Believing imports that we should seek in Jesus Christ, for that which we want in
ourselves. For if we rest upon the Law, for as much as it commands us to do that which we ought
to do, it is nothing worth. But if we repair unto God, knowing that he is ready to relieve our
wants: that is the thing which is meant by the word Believe, according to the meaning of Saint
Paul. And of a truth, when we do so believe, and are so justified: the same suffices for our
salvation: For justification does of itself import life everlasting. Nevertheless Saint Paul does put
over salvation to the confession, doing us to understand, that the children of GOD ought not to
be tongue tied, but to magnify the goodness whereof they have had trial, and every man to edify
his neighbour as much as in him lies.
Now then like as we have our hearts set upon God to receive his word which is offered unto us:
so must we have our mouth open to glorify him, by acknowledging how much we are beholding
unto him. They therefore which have though faith embraced the benefits of the death and
resurrection of our Lord Jesus Christ, ought to endeavor to set the same forth, saying, Our GOD
has so powered out the inestimable treasures of his goodness towards us, as it is good reason
that all our whole life should be spent in glorifying him, and yielding him praise and
thanksgiving: according also as Saint Peter in his first Epistle said: that the same is the very end
why we were brought out of the horrible darkness of death, to be convinced into the kingdom of
Gods light, and into the kingdom of life. S. Paul then does expressly match the confession of the
mouth with salvation, not that faith being right and true is not sufficient of itself: nor that we do

purchase Salvation by speaking: but to show that faith cannot be without confession. Whereby
we see that they which nowadays do renounce God by holding their peace, or keep the
knowledge of the Gospel, as it were, bit tied within them; do defraud GOD of the honor that is
due unto him, and never knew what faith meant. O say they, I keep my faith to myself. Yea?
Then does you make the holy Ghost a liar. As for those that be of the Popedom, communicating
with idolaters in all their abominations, and being ready to turn with every wind: if a man tell
them that it is a kind of renouncing God, anda forsaking of him that redeemed them from death.
O (say they) I hold my faith in my heart. It is impossible that there should be faith in the heart,
but that confession with the mouth should presently follow: or else were the holy Ghost a liar, as
witnesses Saint Paul. And that hat is the thing which he meant in saying; that when we have
believed with the heart to justification, we must then also confess with our mouth that we have a
redeemer which has delivered us from death, and opened unto us the kingdom of heaven, to the
intent it should now be our inheritance. To be short, we see how Saint Paul agrees very well with
Moses. For albeit that Moses intended here to reprove such as had heard the law, and to convict
them of unthankfulness: yet has he showed before, that it is not enough for us to have our ears
beaten with the literal word, unless that God do also give us understanding thereof: and that
does he give us by our Lord Jesus Christ. It follows then, that unless the law be matched with the
Gospel; it is not near unto us: For although that we for our part be daily taught it, and that the
word do dwell amongst us; yet shall we wander far from it, and receive no taste of that which is
uttered unto us. That then is the meaning of Moses. And Saint Paul does very well agree
therewith, in that he tells us that we must resort to Jesus Christ, and acknowledge what profit we
receive by him, to what end he was sent unto us from God his father. And moreover let us
acknowledge it in such sort, as we may rest wholly upon his Gospel, and stand contented when
God has spoken unto us; and not go about to fetch down Jesus Christ from above, as folk that
would crucify him new again. Let it suffice us, that he has fully redeemed us by that one sacrifice
wherewith he has made perfect satisfaction for all. Let it suffice us that he is ascended into
heaven, to the end to draw us unto him. And since we have received knowledge hereof by the
Gospel; let us make our profit of it and beseech God that this doctrine may first of all be printed
in our hearts, to the end that being justified by his free goodness, we may stand fully assured
upon the redemption and satisfaction which our Lord Jesus Christ has purchased for us, because
we have no righteousness in us. And thereupon let every of us endeavor to glorify God, knowing
that he has adopted us to the end that he might be magnified in all our whole life, according as it
is said in the Prophet Esay, The people which I have created than show forth my praises.
Now let us fall down before the majesty of our good God with acknowledgement of our sins,
beseeching him to make us to feel them better than heretofore we have done, and that we may
attain to the remedy; that is to say, the forgiveness of them in our Lord Jesus Christ. And that
forasmuch as our God ceases not daily to instruct and to edify us in his word, it may please him
not to suffer us to be deaf hearers of him, but rather to pierce our ears, to the end we may
become throughly obedient unto him, and hold us therein; and to show forth the virtue of his
holy spirit, to the end, that the thing which is said may be accomplished in us: and that when we
have believe with our heart, we may also confess his holy name with our mouth, and our whole
life may be agreeable to the same confession. That it may please him to deal so graciously not
with us only, but also with all Nations and people upon earth, &c.