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heartily love any creature, as our Lord God omnipotent. For, if we attribute to any creature so much fear, trust, love as appertaineth only to Him that made all creatures, by-and-by we make that creature our God, and of it we frame to ourselves an idol. The which is a very heinous, an abominable, and horrible sin, directly against the First Table, and the first and chiefest Commandment of God.

Therefore, such great offences the true and living Lord God will not leave unpunished: for he himself saith, "I am the Lord, my title and my name is the Lord. I will not give my glory to another;" meaning thereby, that he will not suffer that any other thing should be esteemed as God, besides himself, or that we should give godly honour in heart, affection, word, or deed, to any creature but only to Him that was never created, and yet did create all things.

But here, peradventure, you will muse, good children, asking this question, How can we have other gods before the Lord, seeing there is but one God, one Lord, which hath made heaven and earth? To this I answer, that indeed there is none other God, but that most excellent and omnipotent Lord. Lay sure hold on this article with a stedfast faith, good children; believe this, doubting nothing therein; cleave surely to this rock. But yet this notwithstanding, fools, infidels, and ungodly men take some other thing for their God, the which indeed is not God, nor can

take some men for honest, rich, or noble which be not so indeed, so oftentimes we fear something, as much as we do God, which is not God indeed. And of creatures we make gods, three manner of ways.

The first is, when a man feareth any creature, and thinketh thus with himself, "If such a thing be taken away from me; if such a great man be angry with me; if I escape not such a danger, then I am utterly undone, then I know not whither to run for aid and succour; whither then shall I go? Who shall save or help me? If thou have any such thought of any creature truly in thy heart, thou makest it a god, although with thy mouth thou dost not call it God. And this affection lieth lurking so deeply hid within many men's hearts, that they themselves scarcely feel or perceive it. But this fear ought to be removed far from us. For we must cleave stedfastly by faith to the true and living God, and in all kind of adversity reason on this fashion : "Although men of great power be mine enemies; although this or that peril doth press me very sore; although I see nothing before mine eyes but present death or danger; yet will I not despair, yet will I not mistrust God, yet will I not hurt my soul with sin. For I am sure that this creature, which so sore persecuteth, vexeth, or troubleth me, is no god, but is under the hand and power of the true living God: I know that one hair of my head cannot be taken away from me without the will of Him, that is only and alone the true

living God. He is my Maker, my Lord, and my God. Him will I fear more than the mighty power of any man, more than the crafty imaginations of mine enemies, yea, more than any creature in heaven, or in earth. If I be wrongfully entreated, and do suffer unjustly, he can easily deliver me, and so preserve me that no peril shall touch me."

The second way is, when men put their whole confidence in other things than in God, and have these or such-like thoughts within themselves : "I would, I had such riches or lands; I would, such a man were my friend, then should I be rich, happy, and blessed, then should I be sufficiently defended and armed against all chances that may happen unto me in this world." They, that think thus, have such riches, lands, and creatures, for a god, although with their tongue they say not so: yea, although this affection lie hid in our hearts so secretly, that we ourselves should scantly know of it. But the godly may not suffer any such thoughts to enter into their hearts, but ought thus to reason with themselves: "Although I have very great abundance of friends and riches, although I flow in pleasures, honour, and glory, and in all worldly things, which a man can desire yet by these things I have not true salvation. For these creatures are not God, wherefore they cannot save me, neither deliver me from the tyranny of the devil, or the wrath of

displease him, he is able to take all my friends and riches away from me, or else otherwise to bring to pass, that all these things shall work my destruction. Wherefore he alone is to be feared, and in him alone we must fasten the anchor of our trust and confidence."

The third way is, when a man so heartily loveth and delighteth in any thing besides God, that for it he doeth and suffereth willingly all things, that are to be done or suffered, not greatly regarding whether it pleaseth or displeaseth God: then this man maketh this creature (which he so fervently loveth) his God, although in words he doth not utter it.

But let Christian people weed out from the bottom of their hearts the roots of such inordinate love of any creature. And let them think after this sort: "Wherefore should I offend God for this or that thing? I know that this lucre, or this honour, upon the which I am tempted and do so much set my heart is not God. It is but a creature, which cannot save me, neither deliver me from death, or any other adversity. Wherefore, I will love only my God with all mine heart. I will do all things for his sake chiefly, and I will only above all things obey him."

NOWELL'S CATECHISM.

Master. Rehearse me the First Commandment of the First Table.

Scholar. ""

'Hear, O Israel, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have none other gods before me."

Mast. Why doth God first speak somewhat of himself and of his benefits?

Scho. He hath principally care that the estimation of the laws ordained by him should not be shortly abated by contempt: and therefore that they might have the greater authority, he useth this, as it were, an entry, "I am the Lord thy God." In which words he teacheth that he is our Maker, Lord, and Saviour, and the Author of all good. And so with good right by his dignity of a Law-maker, he challengeth to himself the authority of commanding; and by his goodness he procureth favour to his ław; and by them both together, burdeneth us with necessity to obey it; unless we will be both rebels against him that is most mighty, and unthankful toward him that is most bountiful.

Mast. But whereas he speaketh of Israel by name, and maketh expressly mention of breaking the yoke of the bondage of Egypt, doth not this belong only to the people of Israel?

Scho. God indeed rescued the Israelites by his servant Moses from bodily bondage; but he

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