The Tenth Sermon
IT remaineth, since I have in some sermons discoursed of true faith, that I do now also add one sermon touching love towards God and our neighbour. For in my fourth sermon I promised, so soon as I should have done with the exposition of faith, that then I would speak of love toward God and our neighbour; because the exposition of the scriptures. ought not to go awry out of faith and charity, which are, as it were, the right and holy marks for it to draw unto. Ye, as hitherto ye have done, so cease not yet to pray, that this wholesome doctrine may be by me taught as it should be, and by you received with much increase and profit.
And, first of all, I will not curiously put any difference between charity and love. 1 will use them both in one and the same sense. St Augustine, De Doctrina Christiana, saith: “call charity a motion of the mind to delight in God for his own sake, and to delight in himself and his neighbour for God’s sake.” And therefore I call love a gift given to man from heaven, whereby with his heart he loveth God before and above all things, and his neighbour as himself. Love therefore springeth from heaven, from whence it is poured into our hearts. But it is enlarged and augmented, partly by the remembrance and consideration of God’s benefits, partly by often prayer, and also by the hearing and frequenting of the word of Christ. Which things themselves also are the gifts of the Spirit. For the apostle Paul saith: The love of God is poured out into our hearts by the Holy Ghost which is given us” For verily the love of God, wherewith he loveth us, 1s the foundation and cause of our love wherewith we love him; and of both these jointly consisteth the love of our neighbour. For the apostle saith: “We love him because he first loved us.” And again: “Every one that loveth him which begot, loveth him also that is born of him?”
[1 Caritatem voco motum animi ad fruendum Deo propter ipsum,]
[et se atque proximo propter Deum.—De Doct. Christ. Lib. 111. cap. 10,]
[Vol. m1. fol. 11.] [2 Rom. v. 5.] [3 1 John iv. 19; v. 1.]]
Hereby we gather again, that this gift of love cannot be divided or severed, although it be double. For he that loveth God truly, hateth not his neighbour: and yet, nevertheless, this love, because of the double respect that it hath to God and our neighbour, standeth of two parts. And because of this double charity the tables of God’s law are divided into twain: the first whereof containeth four commandments touching the love of God, the second comprehendeth six precepts touching the love of our neighbour. Of which I will speak in their own place. But at this time, because the love of God and of our neighbour are twain, I will first speak of the love of God, and then of the love of our neighbour. “In these two commandments,” saith the Lord, hang the law and the prophets.”
With that which we call the love of God, we love God entirely well; we cleave to God as the only, chief, and eternal goodness; in him we do delight ourselves and are well pleased; and frame ourselves to his will and pleasure, having evermore a regard and desire of him that we love’. With love we love God most heartily. But we do heartily love the things that are dear unto us, and the things that to us seem worthy to be desired; and we love them entirely indeed, not so much for our commodity, as for because we do desire to join, and, as it were, for ever to give and dedicate ourselves wholly to the thing that we so dearly love. So verily we desire for ever to be joined with God, and are in charity fast linked unto him; as the apostle saith: “” God is charity; and he that dwelleth in charity dwelleth in God, and God in him” And that is the way whereby we cleave to God, as to the only chief and eternal goodness, in whom also we are delighted, and that not a little. On him we rest, thinking assuredly that without him there is no good at all; and again, that in him there is to be found all manner of goodness. Wherefore our hearty love is set on no good thing but God: and in comparison of him whom we love, we do lightly? loathe and tread under foot all things else that
[[ Matt. xxii. 40.] [5 “Here be many propositions together, which we will explain]
[singly and one by one a little more fully:” omitted. P.—Plurima hic]
[simul sunt proposita, que sigillatim et per partes copiosius paulo]
[exponemus. [6 1 John iv. 16.] [7 facile, Lat.)]
seem to be good in the whole world; yea, verily, the love of (God in us doth overcome all the evils which otherwise seem invincible. Let us hear Paul with a vehement motion proclaiming this, and saying: “Who shall separate us from the love of God? shall tribulation, or anguish, or persecution, or hunger, or nakedness, or peril, or sword? (As it is written, For thy sake are we killed all the day long, and are counted as sheep for the slaughter.) Nevertheless in all these things we overcome through him that loved us. For I am sure that neither death, nor life, nor angels, nor rule, nor power, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesu our Lord!” Hitherto have I recited the words of Paul.
The love of God worketh in us a will to frame ourselves wholly to the will and ordinances of him whom we do heartily Jove. Yea, it is pleasant and sweet to him that loveth God to do the thing that he perceiveth is acceptable to God, if it be done. He that loveth doth in mind reverence him whom he loveth. His eye is never off him whom he loveth. He doth always, and in all things, wish for his dearling whom he loveth. His only joy is, as oft as may be, to talk with God, and again to hear the words of God speaking in the scripture. For the Lord in the gospel saith: “If any man love me, he will keep my word: he that loveth me not doth not keep my words.” Again: “Abide ye in my love. If ye keep my commandments, ye shall abide in my love, even as I also have kept my Father’s commandments, and do abide in his love.” And again: “If any man love me, he will keep my word; and my Father will love him, and we will come to him, and make our dwelling in him?2”
But now let us hear Moses, the servant of God, declaring and teaching us the way and manner how to love God; to wit, how great love ought to be in the elect. Thou shalt,” saith he, “love the Lord thy God with all thy heart, with all thy soul, and with all thy strength” The very same words, in a manner, did our Lord in the gospel repeat, and sald: “Thou shalt love the Lord thy God with all thy heart,
[[! Rom. viii. 35—39.] [2 John xiv. 23, 24; xv. 9, 10.] [3 Deut. vi. 5.]]
with all thy soul, with all thy strength, and with all thy mind%” By this we understand, that the greatest love that may be is required at our hands to God-ward; as that which challengeth man wholly, how big soever he be, and all the parts of man, as peculiar unto itself. In the mind is man’s understanding. In the heart is the seat of his affections and will. The strength of man containeth all man’s ability, as his very words, deeds, counsel, riches, and his whole substance. Finally, the soul is the life of man. And we verily are commanded to employ all these upon the love of God, when we are bidden to love God with all our soul, with all our strength, with our whole mind, and our whole heart. Nothing is overslipped, but all is contained in this. We are God’s wholly and altogether; let us altogether therefore and wholly love God. Let nothing in all the world be dearer to us than God: let us not spare for God’s sake any thing of all that which we possess, how dear to us or good soever it be; but let us forsake, spend, and give it for God’s sake, and as the Lord by his word appointeth: for in doing so we love God before and above all things.
We are also commanded to stick fo God only, and to embrace him alone. For to whom we do wholly owe all that we have, to him is all the whole sincerely, simply, and fully to be given. Here are they condemned, whosoever will at once love God and the world together. The Lord requireth the whole heart, the whole mind, the whole soul, and all the strength; finally, he requireth all whatsoever we are, or have in possession: he leaveth nothing therefore for thee to bestow on other. By what right then wilt thou give to the flesh, the devil, to other gods, or to the world, the things that properly are God’s own? And God verily alone is the chiefest, eternal, greatest, mightiest creator, deliverer, preserver, most gentle, most just, and best of all. He alone doth give, hath given, and is able to give to man all that is expedient for the safeguard of his body and soul. God alone doth minister to man ability to live well and blessedly: and therefore God deserveth to be loved alone, and that too before and above all other things. This love of God doth bless all the haps and chances of men, and turneth them to their profit, according to that saying: “To them that love God all
[4 Matt. xxii. 37.]
things work for the best.” This love of God also containeth this; that it suffereth us not to honour, worship, reverence, fear, or call upon any, neither to trust in, obey, or stick to any other, but to the one and only God, to whom all glory is due. has our But now, before we speak of the love of our neighbour, it is requisite that we first shew who it is that is our neighbour; touching which I see some men to doubt and stick uncertainly. For some there are, that take their kinsfolks to be their neighbours: other some there are, that think that their benefactors are their neighbours, and judge them strangers that do them any harm. But our Lord Jesus Christ telleth us, that every one, yea, though he be our enemy, is nevertheless our neighbour, if he stand in need of our aid or counsel. For he imagineth that a Jew, lighting among thieves, and lying on the high-way half dead, and covered with wounds and swelling dry blows? was not regarded of his own countrymen, a Levite and a priest, that passed by him; but at last was taken up and healed by a Samaritan. Now there was a deadly enmity between the Jews and the Samaritans; yet notwithstanding, this Samaritan doth good to the Jew, because he saw that the case and necessity of the afflicted man did so require. Now therefore the Lord, applying this to his own purpose, demanded of him that desired to learn who was his neighbour, and saith, “Which of these three seemeth to thee to have been this man’s neighbour? He answered, He that shewed mercy. Then said the Lord, Go thou, and do the like3.” As if he should have said: Like as the Samaritan judged even his enemy to be his neighbour, and dealt friendly with him, when he stood in need of his friendship; so see that thou take every one that needeth thy help to be thy neighbour, and do him good. Aurelius Augustine therefore, according to the right sense of the scripture, said: “We take him to be our neighbour, to whom we shew mercy when need requireth; or to whom we should shew mercy, if at any time he should need!” We Switzers do most properly express it, when we call our neighbour Den nachsten
[1 Rom. viii, 28.] [2 tuberibusque, Lat.] [3 Luke x. 29—37.] [2 Ut videlicet eum esse proximum intelligamus, cui vel exhiben-]
[dum est officium misericordiee si indiget, vel exhibendum esset si indi-]
[geret.—August. de Doct. Christ. Lib. 1. cap. 30, Par. 1531, Tom. mr.]
[col. 4.]]
menschen; that is, any man, without difference, whosoever by hap shall light into our company. Moreover, in our country speech we will call our neighbour, Der abenmensch, namlich ein yeder der so wol ein mensch ist als wir: meaning thereby any man whatsoever, whether he be our friend or enemy. Hereunto belongeth that saying of Lactantius, in the eleventh chapter of his sixth book: Why makest thou choice of persons? why lookest thou so narrowly on the limbs? Thou must take him to be a man, whosoever beseecheth thee therefore, that he may think thee to be a man. Give to the blind, to the impotent, to the lame, to the comfortless; to whom unless thou be liberal, thou shalt die undoubtedly.” Again he saith: “If so be we will rightly be called by the name of men, then must we in any case keep the law of civil humanity. And what else I pray you is it to keep humanity, but therefore to love a man because he is a man, and the very same that we ourselves are?” The Lord in the gospel verily, speaking of the love of our neighbour, saith: Love your enemies, bless them that curse you, do good to them that hate you, pray for them that hurt you”.” And again: “Give to every one that asketh of thee. And if you love them that love you, what thank is that to you? For sinners also love them of whom they are loved.” So then every man, whosoever standeth in need of our aid, both is and is to be counted our neighbour.
And yet, all this notwithstanding, there is no cause but that there ought to be an order, a measure, and decent regard in love and well-doing. For rightly said St Augustine, in the twenty-seventh chapter of his book de Doctrina Christiana: “No sinner, in that he is a sinner, is to be loved.” And in the twenty-eighth chapter: All men are to be loved alike; but since thou canst not do good to all men, therefore thou
[5 Quid personas eligis? quid membra inspicis? Pro homine tibi]
[habendus est, quisquis ideo precatur, quia te hominem putet..Largire]
[ceecis, debilibus, claudis, destitutis: quibus, nisi largiare, moriendum]
[est.—Lactant. Div. Inst. vi. 11, Lugd. Bat. 1660. p. 583. More cor-]
[rectly translated, “to whom unless thou be liberal, they must die.” P.] [6 Conservanda est igitur humanitas, si homines recte dici velimus.]
[Id autem ipsum, conservare humanitatem, quid aliud est, quam diligere]
[hominem, quia homo sit et idem quod nos sumus >—Ibid. p. 581.] [7 Matt. v. 44.] [8 Luke vi. 30, 32.] [9 Omnis peccator, in quantum peccator est, non est diligendus.—De]
[Doct. Christ. 1. 27, Opp. Tom. 11. fol. 4.]]
must especially do good to them, to whom thou art, as it were by lot, more nearly joined, by opportunity either of time, of place, or of any other thing whatsoever!” And this did Paul, before Augustine, teach, where he saith: “Whosoever worketh not, let him not eat?” And again: “While we have time, let us work good to all men; but specially to them of the household of faith3.” And in another place he commandeth us not to bestow unto others, and to lack ourselves at home; but rather he chargeth every one to have a godly care of his own house. The place is known in the fifth chapter of the first epistle to Timothy.
Now since I have declared who is our neighbour, let us
566 also in what sort this neighbour of ours ought to be loved. Our neighbour must be loved simply, without any coloured deceit, with the very self-same love wherewith we love ourselves, or that wherewith Christ hath loved us. For in all things we must stand our neighbour in stead, and do him pleasure, so far as the law of humanity shall be found to require. In this declaration there are four things more fully to be noted. of First, that love of our neighbour that is looked for at our hands ought to be so sincere, as that it be without all manner guile, deceit, and coloured craft. For there are many to be found, that have the skill to talk to their neighbours with sugared tongues, and to make a face as though they loved them, when as indeed they do utterly hate them, meaning nothing else but with fawning words to beguile them, that thereby they may work the things that they desire. Paul and John, therefore, the apostles of Christ, go about earnestly to sever hypocrisy from love. For Paul saith: “Let not your love be feigned.” Again: “The end of the commandment is love of a pure heart, and a good conscience, and faith not feigned” On the other side, John crieth out, saying: “My babes, let us not love in word, nor in tongue, but in deed and in verity” Moreover, in this sincerity we
[1 Omnes autem homines eeque diligendi sunt. Sed cum omnibus]
[prodesse non possis, his potissimum consulendum est, qui pro locorum]
[et temporum vel quarumlibet rerum opportunitatibus constrictius tibi]
[quasi quadam sorte junguntur.—c. 28, ib.] [2 2 Thess. iii. 10.] [3 Gal. vi. 10.] [4 Rom. xii. 9; 1 Tim. i. 5.] [51 John iii. 18.]]
contain a free, willing, and merry cheerfulness, that nothing may seem to be done unwillingly or by compulsion. For Paul saith: “Let every man do with a good purpose of mind, not of trouble or necessity; for God requireth a cheerful giverS.”
Secondarily, it is to be looked for of us, that we should love our neighbour as ourselves. For the Lord hath said, “Love thy neighbour as thyself 7;” that is, most entirely, and as dearly as by any means thou mayest. For there is not any affection that is of more force or vehemency than selflove is. Neither was it the Lord his mind, that the love of our neighbour should be any whit lesser than the love that we bear to ourselves: but rather by this he gave us to understand, that we ought to bestow on others as ardent love as may be, to wit, the very same affection that we bear to ourselves and our own estate; and that we ought to be ready to do good to other, or to keep them from harm, with the same care, faith, and diligence, with the same zeal and goodwill, wherewith we provide for ourselves or our own safety. Whereupon the Lord in another place saith: “Whatsoever thou wouldest have done to thyself, that do thou to another. And whatsoever thou wouldest not have done to thyself, do not thou the same to another.” And herein doth the Lord require two things at our hands; not to hurt, and to do good. For it is not enough not to hurt a man, but also to do him good, so much as lieth in us to do. For we ourselves desire not only to keep ourselves from hurt, but to do ourselves good also.
But if so it be, dearly beloved, that ye do not yet sufficiently understand the manner how we ought to love our neighbour; then mark, I beseech you, the third part of my description of this love, where I said, that we ought to love our neighbour with that same love wherewith the Lord Christ loved us. For in the gospel after St John the Lord saith: “This is my commandment, That ye love one another, as I have loved you?” So then, here ye have the manner of our love: we must love our neighbours as Christ hath loved us. But in
[6 2 Cor. ix. 7. non ex molestia, Lat. and Erasmus; Vulgate,]
[ex tristitia.] [7 Matt. xxii. 39.] [8 Matt. vii. 12.] [ ch. xv. 12.]]
what sort hath Christ loved us? Here again in the gospel he saith: “No man hath greater love than this, that a man bestow his life for his friends.” So then, such must the manner of our love toward our neighbour be, as that we shall not doubt to give our life for our neighbour. And if so it be then, that for our neighbour’s sake we owe the loss of our life, there is nothing verily that we owe him not, considering that to a man nothing is more dear than life: for sooner will he lose all that he hath than once to put his life in jeopardy. Whereupon the apostle John crieth out, and saith: “Hereby perceive we love, because he laid down his life for us: and we ought to lay down our lives for the brethren” This is easy to be understood by reason of the most evident example. Let us pray earnestly and continually to the Lord, that we may indeed fulfil the thing that we do manifestly understand by the word of God, lest peradventure the same apostle condemn us, who saith: “Whoso hath this world’s good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him2?”
And now let us also declare the fourth and last manner, how we ought to stand our neighbour in stead, and how to do him good in shewing our dutiful love and civil humanity. That hath the Lord already very finely? set out in the very same parable wherein he taught us who is our neighbour: for he hath briefly, and yet very evidently, touched all the points of the love that we owe to our neighbour. First, the Samaritan, at the sight of the wounded man, was moved with pity. There is therefore required of us a merciful motion of pity, so to regard other men’s calamities as though they were our own: it is looked for at our hands, that we should be as sorrowful-minded for another man’s trouble, as he that feeleth the misery, according to that saying of the apostle: Be mindful of them that are in bonds, as bound with them; and of them which suffer adversity, as though ye yourselves also, being in the body, suffered adversity” Secondarily, the Samaritan passeth not by, but cometh unto him; he doth not
[1 Ibid. v. 13.] [2 1 John iii. 16, 17.] [3 eleganter, Lat.] [+ Heb. xiii. 3. velut ipsi quoque versantes in corpore, Lat. and]
[Erasmus. The Genevan Testament renders: As if ye were afflicted in]
[the body.]]
with sorrowful words wish health to the wounded, and so, letting him lie, depart to dispatch his own affairs: for James the apostle saith: “If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; and yet notwithstanding give them not those things that are needful to the body, what shall it profit? Ὁ The Samaritan therefore cometh unto him, setteth to his hand, and sheweth the skill that he hath (which was not much, I wis) to heal the seely” mangled man. He doth not loathe and turn his face from the ill-favoured colour, bloody matter, corrupted filth and stench of his wounds; he bindeth them up himself, not letting them alone for another to do. He maketh not his excuse, that he is no physician; but doth what he can in that necessity, using such medicine as for the time present he had in a readiness, till more conveniently he might come by better. Wine and oil he had taken with him when he began his journey, which in that necessity he doth use; and that not very inconveniently, because wine purgeth wounds, and oil doth make them supple. Moreover, whatsoever he hath, that doth he employ to the seely man’s behoof, and to do him ease doth even disease himself 8: for he alighteth from the back of the beast whereon he rode, and maketh him to serve the maimed man’s necessity. He also with his own hands lifteth up from the ground the man that was too weak to stand, and setteth him on the beast. And lastly, he himself becometh his guide to lead the way, not suffering any other to take charge over him. For when as he could not readily bring him to his own house, yet did he convey him into a common inn: where again he spareth not for any cost or pains-taking; for he himself taketh charge of the miserable man, because in common inns sick folks, for the most part, are slenderly looked unto. But when his earnest business calleth on to make haste in his journey, he taketh out so much money as he doth think to be sufficient till his return, and giveth it to the inn-keeper And not being therewithal content, he giveth to his host an especial charge
[6 James ii. 15, 16.] [6 quando meliorem (artem) non didicerat, Lat.] [7 Seely; i. 6. weak. ] [8 suum etiam genium defraudans, Lat. ] [9 hospiti meritorio, Lat. ]]
of the sick man; and also bindeth himself for him, saying: Whatsoever more than this thou shalt lay out about things necessary for his recovery, thou shalt not lose one mite; for at my return I will pay thee all again to the uttermost farthing. So then he promiseth to return, and therewithal declareth that he shall not be quiet until he see him thoroughly healed of all his wounds. Ye have here, dearly beloved, in this the Lord’s parable, a most godly and absolute example of love: for the Samaritan doth liberally and willingly employ his whole service upon his needy neighbour’s necessity. We therefore owe ourselves wholly and all that we have to our neighbour’s behoof; which if we bestow on him, then do we fulfil the duties of love and civil humanity. pir To this we will yet add some testimonies of the scripture, that thereby we may more fully understand the very innermost pith of love; if yet peradventure any thing may seem to be wanting in that which hitherto I have alleged. Paul therefore, writing to the Corinthians, saith: Love suffereth wrong, and is courteous; love envieth not; love doth not frowardly; love swelleth not, dealeth not dishonestly, seeketh not her own, is not provoked to anger, thinketh not evil, rejoiceth not in iniquity, but rejoiceth in the truth, suffereth all things, believeth all things, hopeth all things, endureth all things!.” And again, the same apostle in his epistle to the Romans saith: “Love striveth to go before in giving honour to other; love distributeth to the saints’ necessity; is given to hospitality, speaketh well of her persecutors, and curseth not them that persecute her; love rejoiceth with them that do rejoice, and weepeth with them that weep, and applieth itself to the weaker sort’s infirmity 2” And again: “Owe nothing to any man, but to love one another. For he that loveth another ful hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not kill, Thou shalt not bear false witness, Thou shalt not lust, and if there be any other commandment, it is comprehended briefly in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour; therefore the fulfilling of the law is love or charity?.”
Hitherto also pertaineth the works of mercy, which as they
[11 Cor. xiii. 4—7. patiens est, Lat.] [2 Rom. xii. 10, 13—16.] [3 Rom xiii. 8—10.]]
flow out of love, so are they rehearsed of the Lord in the gospel after Matthew, and are especially these that follow: To feed the hungry, to give drink to the thirsty, to harbour the harbourless and strangers, to cover or clothe the naked, to visit the sick, and to see and comfort imprisoned captives”. Hereunto Lactantius, Lib. Institut. vi. cap. 12, hath an eye, where he saith: “The chiefest virtue is to keep hospitality, and to feed the poor: to redeem captives also is a great and excellent work of righteousness: and as great a work of justice is it, to save and defend the fatherless and widows, the desolate and helpless, which the law of God doth every where command. It is also a part of the chiefest humanity and a great good deed, to take in hand to heal and cherish the sick, that have nobody to help them. Finally, that last and greatest duty of piety is the burial of strangers and of the poor.” Thus much hitherto touching the duty of civil humanity, which true love sheweth to his neighbour in necessity.
But it is not enough, my brethren, to understand how we tion ought to love our neighbour (though we ought often to repeat it), but rather we must love him exceedingly, and above that that I am able to say. Let us hear the apostle, who with a wonderful goodly grace of speech, with a most excellent, exquisite, and holy example of Christ doth exhort us all to the shewing of charity to our neighbour, and saith: If therefore there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any compassion and mercy, fulfil ye my joy, that ye be like-minded, having the same love, being of one accord and mind: let nothing be done through strife or vain-glory, but in meekness let every man esteem one the other better than himself; look ye not every man on his own things, but every man also on the things of others. For let the same mind be in you that was in Christ
[[ colligere vagos, Lat.) [6 Matth. xxv. 35, 36.] [ὁ Preecipua virtus est hospitalitas, ὅθ. Captivorum redemptio]
[magnum atque preeclarum justitiee munus est… Non minus magnum]
[justitize opus est, pupillos et viduas, destitutos et auxilio indigentes,]
[tueri atque defendere: quod adeo universis divina lex illa praescribit.]
[gros quoque, quibus defuerit qui assistat, curandos fovendosque]
[suscipere, summs humanitatis et magne operationis est.. Ultimum]
[illud et maximum pietatis officium est peregrinorum et pauperum]
[sepultura.—Lactant. Div. Instit. Lib. vi. cap. 12, Opp. Lugd. Bat.]
[1660. pp. 585—588.]]
Jesus; who, being in the form of God, thought it no robbery to be equal with God, but made himself of no reputation, taking on him the form of a servant; and made in the likeness of men, and found in figure as a man, he humbled himself, made obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name, that in the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess, that the Lord Jesus Christ is the glory of God the!Father2” To him alone be honour and power for ever and ever. Amen.
[1 quod Dominus sit Jesus Christus ad gloriam Dei Patris, Lat. ]
[2 Phil. ii. 1—11.]
[The End of the First Decade of Sermons.]
The Second Decade of Sermons, Written by Henry Bullinger. Of Laws, and of the Law of Nature, Then of the Laws of Men. The First Sermon
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