payed very deere for their shotte because they were not contented with the inestimable good that God had done them For the Manna was a heauenly foode yea and a foode of Angelles as it is sayde in the Psalme Psal. 78.25 But although they felt Gods punishmentes and both sawe and felt the vengeance that ouerwhelmed them yet notwithstaÌ„ding they ceased not to prouoke him to angernewe againe after other fashions somtimes by committing whordome sometimes by banding against Moses and Aaron sometime by murmuring and sometime by rayling To be short there was neither ende nor measure of their doinges And therefore not without cause doeth Moses say vnto them heere Bethinke yee of the great number of faultes which yee haue committed euer since the day that yee came out of the lande of Egypt euen vnto this present time that God hath brought you into this Lande Whereas he sayeth God hath brought you it serueth to quicken them vppe the better As if hee shoulde say Who hath beene your leader Leaude folke as ye be your GOD hath well mainteyned guided and ledde you hee hath vphelde you and helped you in all your necessities and yet will you needes come and sette vp your bristles thus against him Nowe sith wee heare this of the Iewes lette it not make vs to blame them but lette it make vs behoulde our selues in their persons and consider howe neere this example toucheth vs that euerie of vs may looke into himselfe and all of vs acknowledge generally that wee bee no better than they And for proofe thereof we be not in a wildernesse neither is there a time of fortie yeares sette a forehande vnto vs but lette euerie of vs take his whole life euen from the time that GOD did put vs into this woâ—lde vnto our buryingday Howe liue wee God for his part powreth out so many benefites vpon vs as wee haue good cause to serue and honour him yea though there were no more than that which he hath done alreadie But seeing hee continueth in doing vs good still is it not ynough to soften our heartes though they were of yron or steele Yes verily and yet wee cease not to spite him by going on still from euil to worse Nowe then like as Moses vpbrayded the Iewes with their continuaunce in euill dooing so lette euerie of vs consider that our prouoking of our GOD hath not beene for once onelie but that whereas wee should haue beene drawen vnto him wee haue shrunke away from him and rebelled against him And whereas wee shoulde haue offered our selues readily to beare his yooke wee haue beene so stubborne as hee coulde not wealde vs and one naughtinesse hath so drawen on an other that our sinnes are come to a horrible confused heape Thus then must we compare our selues with those to whome Moses speaketh here Here it might be demaunded howe Moses can say that they which liued at that time had rebelled against GOD euer since the time that they came out of Aegypt For at that time the most parte of them were babes or at leastwise not of full yeares of discretion For we haue seene expressely in the first Chapter Deut. 1. â—â— that GOD was minded to haue destroyed all that companie euen young children and all For they that were come to mans estate had made themselues vnworthie to enioye the inheritaunce that was promised them and they were banished and shutte out from it Howe then doeth Moses vpbrayde them that they had not ceased to prouoke Gods wrath continually For they might haue replyed Howe soâ— Though our fathers misse behaued themselues so as they were vnthankefull disobedient rebellious and full of murmuring and wicked lustes shoulde those thinges bee layde vppon vs No for wee coulde not doe withall But let vs marke that heere the whole bodie of the people is so blamed that the children are rightly condemned in the persons of their fathers For it was still one bodie and whereas the fathers behaued themselues naughtily and wickedly the children amended not but continued in the same euill as is to bee seene And therefore forasmuch as the children linked in with their fathers it is meete that they should be knit vp as it were all in one bundle and that GOD should condemne them all in generall And after the same manner are they spoken of in the fourescore ninth and also in the threescore and eighteenth Psalmes Psal. 〈…〉 32.33 〈…〉 9.10 â— For there our Lorde sayth Remember your selues howe yee were disobedient to me in the wildernesse And afterwarde the prophete rehearseth their fauke againe howe oftentimes they had misbehaued themselues and thereupon concludeth y t they had alwaies persisted in euill euen froÌ„ their first entering into the lande of Chanaan Insomuch that if the fathers liued naughtily in the wildernesse their children followed the same trade yea and became much worse For when they were once in possession of the heritage which was Gods resting place they should haue giuen themselues to the seruing and honoring of him to the vttermost of their power But all their indeuour was to defile the lande which God had hallowed to himselfe by filling it full of superstition and ydolatrie God gaue them the inheritaunce freely as if he should haue sayde I aske no more of you but that ye serue me acknoweledging that I haue beene a good louing father to you and that I haue alwayes mainteyned and kept you But in steede of doing homage to God for these things the people fel to setting vp of idols borowing all the corruptions of the heathen and bringing in false and counterfet Religions Ye see then that they deserued well to be estraunged and quite cut of from God Also wee see that the prophetes did continually vpbraide the children of Israell with their vnthankfulnes yea euen generally according also as euery man was giltie thereof And S. Steuen hath declared my sayd reason yet better Act. 7.51 For he sayth ye haue euer resisted the holy Ghost like as your fathers did afore you If the Iewes of that time had quietly submitted themselues to the Gospell and receaued Iesus Christ as their sauiour so as they had honored and imbraced him with fayth and repentance S. Steuen would not haue gone about to rip vp the shame of their forefathers For that was hidden But for as much as they turned all thinges vpside downe and beleeued not the Gospell but forsooke the grace of God and trampled it vnder their feete aduauncing themselues with diuelish pride and furie to abolish the name of our Lorde Iesus Christ and to deface the goodnesse that GOD had shewed them it was requisite that the sinnes of their fathers should be put into their account and that God should set himselfe against them to condemne the malicious wilfulnesse of that people and the faultes that had beene committed by the space of two or three thousand yeeres afore And therefore let vs learne that although God pardon the
they themselues be of And why O will one say our acquaintance must not be iniured That is the common speech But in the meane while we pull the wrath of God vpon the whole towne and countrey and yet we thinke not of it If men be asked in this case what will ye be at defiance with God They will say No. We must doe Iustice we must execute punishmentes Againe if a man speake of the oppression which hath bin vsed towardes a straunger euerie man will bee a Iudge in the case and say there is no reason that one which is in credit and estimation should be borne withal and a stranger troden vnder foote but that hee to whome the right of the matter belongeth should haue it And yet for all this when the thing commeth to the proofe there is nothing but fauour and corruption The poore straungers are left and forsaken and there is no Iustice to be had for them Yee see howe this Lawe of GOD hath beene euill practised in all times But this is no excuse for vs. Let vs therefore bethinke ourselues to pitie such as are despised of the worlde knowing that if wee vexe and grieue them we offer God the iniurie And if we helpe them God wil accept of such seruice Asmuch is to be sayde concerning the widowes and fatherlesse The fatherlesse are sometimes deuoured And why They seeme to be left for a pray The case is like as touching widowes But God opposeth himselfe against this wickednesse of men and sheweth that he hath a care of them Let vs therefore walke in such sort in the presence of God that we respect not the worlde to say O I feare that if I do not wel I shal heare of it But let vs alwayes mind this poynt that nothing can be hidden from the sight of God and although men beare with vs and we stand stil in their fauour yet if the curse of God light vpon our heads all the friendships in the world shall stand vs in no stead Let vs mind this and in minding thereof let vs be moued thereby to abstaine from all wrong dooing although wee be perswaded that in respect of men wee may well and lawefully doe it Nowe God purposely alleadgeth That the people ought to remember howe they were sometimes seruauntes in the Lande of Egypt and that God brought them from thence euen to the intent that they should walke as he appointed them Willingly ought wee to haue compassion on an other mans miserie when we for our part haue beene pinched with the like For he which neuer knewe what miserie meant hath no pitie on them which are distressed But when we ourselues haue tasted of many miseries and afflictions it ought to make vs the more pitifull to relieue those which are in the like estate which are presently afflicted as well as we haue beene And that is the cause why God in this place putteth the Iewes in minde that they had beene seruauntes in the Lande of Egypt For one which is borne in a rich house which hath beene dainetily brought vp which hath beene alwaies crouched vnto which neuer had a crooked word giuen him to grieue him withall such a one when he seeth a poore man thinketh that hee is one of an other kinde than himselfe is of and hee vouchsafeth not to looke vppon him as on his neighbour But if a man haue endured much trouble when he seeth any one to be grieued and troden vnder foote he bethinketh himselfe thus Alas I my selfe was sometimes thus trampled on and nowe albeit GOD hath exempted me from the like miserie yet must I not forgette that which I haue tasted of heretofore And heereupon he calleth to minde all the afflictions which he hath suffered What I was grieued at the verie heart when such wrong was done me therefore I must nowe shewe that I pitie his case who is presently so oppressed This affection is in vs by nature God therefore leadeth vs vnto this consideration And heere we be warned howe greatly euery man is addicted to himselfe For if our affections were so well ruled as they should be there woulde bee greater kindenesse in vs to take pitie of them which endure afflictions For there is not that man in the world which ought not to bee a lookingglasse for vs to behold our owne nature in him because that God hath ioyned vs al together So when one endureth griefe and miserie we shoulde open our bowels as I may say vpon him and suffer part of his griefe with him But what We are far ynough from doing of any such thing For euery of vs is too well contented to be at his owne ease and rest y t if we see others in miserie we leaue thē in the same case nay we shut our eyes and will not looke vppon them Now for this cause it is needful that God should bring vs home to our selues to teache vs to say Looke on thy selfe what if thou wert in the same state It is a signe then that wee are too much wedded to our owne profite when we haue so litle compassion on them which are in miserie and that we are worse than the brute beastes when wee are no otherwise moued in that behalfe Yet neuerthelesse it is not for nought that God leadeth vs in this wise vnto the minding of our owne condition to shewe what wickednesse and corruption is in our nature And seeing wee knowe it let vs learne to vse such prickes as these are to quicken vs vp to the discharge of our dueties that when wee see any man molested we may endeuour to helpe him according vnto our abilitie And why Because he is a creature made vnto the Image of God because he is our brother because the like miserie may betide vs or hath alredie happened vnto vs at which time we also desired to be relieued Let euery man therefore quicken vppe himselfe by this meanes as with a goade which we see God vseth to pricke vs forward and when we foreslowe to do our duetie let euery man accuse himself and say What It seemeth that thou art become a beast in that thou takest no pitie on him which endureth miserie If thou wert in his place thou wouldest haue all the worlde runne to relieue thee and canst thou any longer number thy selfe in the aray of men when thou takest no greater care of a creature which is made vnto the Image and likenes of God Thus a man ought to quicken himselfe vp in his dutie Now if we be exhorted to haue such pitie on thē which are in any kind of miserie how much lesse may it be lawful for vs to come lift vp ourselues against thē like wilde beastes and to tread them vnder foote which are destitute of all ayde and helpe God cōmandeth vs to relieue to succor them and what wickednes were it then for vs to come to molest and trouble thē So then let vs learne first of all to
to employ our selues likewise for our neyghbour by that meanes shewe that wee are his children seeing it hath pleased him to shewe himselfe a father towardes vs. Nowe I graunt that there are many which are wonderfully greeued when a man putteth them in minde what they haue beene in time past If a man bee become riche and is aduaunced to honour hee woulde haue no man to remember him what hee was afore but hee is carryed away with such an headlesse ouerweening that hee surely thinketh that hee is fallen from the clowdes and woulde gladly so blinde the eyes of the whole worlde than men shoulde consider nothing but his present excellencie But our Lorde notwithout cause bringeth vs backe agayne And why For as I tolde you men are subiect to this forgetting of them selues when God hath once exalted them and thereupon they disdayne their neighbours and pride ingendreth crueltie as it is said in the sixteenth Chapter of Ezechiell where Sodome is set downe for an example thereof God sayth that the pride which was founde in Sodome prouoked his wrath and vengeance against that citie For when they had once aboundaunce of all things and were growen fatte when they had meate and drinke at will then began they saith hee to bee puffed vp in pryde and afterwarde withdrewe their handes from the poore and thought that it was ynough so that they themselues were furnished Let vs therefore know that our Lorde perceiuing the vice whereunto wee are ouermuch enclyned and giuen meant to prouide such remedie for it as hee knewe to bee fit and conuenient for our saluation So then if wee bethinke our selues well wee shall alwayes finde iust reason to moue vs vnto kindnesse towardes our neighbours There is yet another thing which ought to induce vs heereunto namely if wee consider thus with ourselues euen that I am a man and that I am endued with some speciall qualitie aboue others it is of God I am beholden to him for it it is he that hath giuen mee that prerogatiue But how soeuer I fare I cannot cut my selfe off from mankinde I am descended from the stocke of Adam which is wholly accursed and as for that knowledge which I haue of Gods trueth it is a speciall gifte which hee hath giuen mee I haue it not by nature and farther I am subiect to all the miseries and wretchednesses in the worlde if I bee to day in honour to morrowe God may put mee to infamie and shame if I be in health God may cast mee into sicknesse Wee see how Kings and Princes themselues haue beene eaten vp sometimes with vermine and with rottennesse Act. 12.23 and haue beene so stinking that they haue loathed euen themselues whereby a man might perceiue the hande of God visibly vppon them Therefore when wee see such examples it ought to humble vs. And shall not this humilitie breede a brotherly kindheartednesse in vs to helpe our neighbours or at least wise to bewayle and to pitie the miserie wherein they are seeking as much as lyeth in vs to relieue and succour them So then let vs alwayes thinke on this Thou wast a seruaunt in the lande of Egypt and therefore I commaunde thee to doe thus Nowe when our Lorde sayeth I commaund thee to doe so he taketh that as granted which I haue alreadie touched to wit that because hee is the Redeemer of this people therefore they are bounde vnto him You owe all thinges vnto mee sayeth hee and seeing it is so I will haue you pay such a tribute in way of reknowledging of those goods and lands which you holde of mee and I require nothing but that which is mine Nowe when wee haue wel considered hereuppon let vs take the exposition hereof as Saint Paul deliuereth it vnto vs in the fourteenth Chapter of his Epistle to the Romanes and wee shall see howe profitable this doctrine is for vs. For for this cause sayeth he Iesus Christ dyed and rose againe to the intent that wee should be his both while wee liue and when wee dye Beholde here a bond which wee cannot escape and woe be vnto him which seeketh to exempt himselfe from it to wit to dedicate both our life and death vnto his seruice who hath so loued vs and helde vs so deare that hee hath not spared his owne life to winne vs vnto himselfe and vnto God his father Seeing then that hee hath so redeemed vs that we are his inheritance and that hee declareth that we are wholie his that wee belong properly vnto him it is good reason that whensoeuer hee commaundeth vs any thing wee should lay our hande on our mouth and receiue without any gainsaying whatsoeuer he putteth vnto vs. For seeing hee is our Redeemer and that wee hold of him whatsoeuer wee haue are wee not ouer blockish if wee submit not our selues vnto him and rest altogither on his will And that is the cause also why GOD vseth this preface in his lawe Exod. 20.2 I am the euerliuing thy God which haue brought thee out of the lande of Egypt Before that God setteth downe any commaundement to rule the life of his people by hee saith Know yee that I haue alreadie purchased you to serue mee I graunt wee haue not beene brought out of the lande of Egypt but yet the redemption which hath beene wrought for vs is much more precious for wee are deliuered from the bottomlesse pit of hell For as much therefore as wee of our owne nature are so slowe to serue God or rather so restie that wee drawe cleane backewarde from his will because wee receiue not the yoke quietly but are as young vntamed and vnhandled heiffers or rather as stiffenecked buls For we see how some are so headstrong and brainsicke that a man can by no meanes rule them and others are spitefull and froward full of rebellion and vnreclaymable Sith we see it is so harde a matter to bring vs in subiection vnder GOD let vs quicken vp our selues in this sort and saye Howe nowe Knowest thou not who it is that speaketh Is it not hee who hath redeemed vs And seeing that wee are his must hee haue so much a doe to winne vs vnto himselfe Shal wee so resist him Must hee bee fayne to fight with vs when hee woulde frame vs to his wil Doe not we shewe our selues monsters in so dooing And are we not to be holden for detestable persons Verily if wee looke well to our selues wee shall finde that this is not the onely cause whereby wee are bound vnto God hee might vpbrayde vs with his creating of vs. And if wee bee his creatures is it not good reason that hee shoulde quietly haue the maystrie of vs And what creatures are wee He shal bee serued of the Oxen and Asses hee shal bee serued of the earth which is without all sense and feeling and of corne and of wine and of all other senselesse thinges for wee see howe God imployeth them as it
maketh his woord knowen in these dayes euen to such as are bewitched by Sathan seeing that vnto vs he giueth his word not onely as a lamp but also as a bright shining sunne to giue vs light and wee bee put in minde euery minute of an houre to thinke vpon him to benefite our selues by his works and to take such warning by them as may confirme our trust in his goodnesse and bring vs to his obedience let vs on our side apply our mindes wholly that way and euery of vs put his indeuour thereto and giue another maner of iudgement vppon such as haue despised God and scorned his goodnes Let vs I say become their Iudges according to that which is said 1. Cor. 6.2 that being the members of Iesus Christ wee shall iudge the whole world The way then for vs to put this text in vre is not to tarie till our Lord haue condemned vs by the testimonie of the vnbeleeuers but to be so well disposed to walke vnder his obedience as our whole indeuour may be to frame our selues to that which he sheweth vs and euery of vs to make his profite in such wise thereof as our Lord Iesus may acknowledge auow vs to be members of his body and we may boast our selues to bee his when it commeth to the last day Now let vs fall downe before the Maiestie of our good God with acknowledgement of our faultes praying him to vouchsafe to haue pitie vppon vs his sillie creatures and that although we haue deserued to bee cast off by him yet notwithstanding he wil not deale with vs according to our desertes but rather shew foorth the treasures of his goodnesse and for our Lorde Iesus Christes sake receiue vs into fauour not only to pardon our faults past but also to bring vs home againe to himselfe and to reforme vs in such wise vnto his will as all our whole lyfe may bee conformed to his righteousnesse That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth c. On Munday the xv of Iune 1556. The CLXXXVI Sermon which is the ninth vpon the two and thirtith Chapter 32 For their vine is of the vineyard of Sodom and of the fieldes of Gomorrha and their grapes are grapes of gall and their clusters are bitter 33 Their wine is the poyson of dragons and the cruell gall of the Aspe 34 Is not this layd vp in store with me and sealed vp among my treasures 35 Vengeance and requitall belong to mee When time is their foote shall slip For the day of their destruction is at hand and the things that should come vppon them doe make hast HEere our Lorde sheweth what manner of fruites the Iewes deserued to gather As if hee should say that the vengeance which hee intended to execute vppon them coulde not bee founde to bee cruell because there was nothing else in them but gall bitternesse and all manner of poyson And bycause these figuratiue speeches might seeme somewhat obscure hee addeth That they brought foorth none other than the fruites of Sodom and Gomor Whereby hee doeth them to vnderstande that their wicked deedes were as shamefull as the dooinges of those two Cities the which it was Gods will to destroy with lightening from heauen to giue an euerlasting example to the whole worlde Nowe wee see in effect what the meaning of Moses was In deede some take this for punishment saying that GOD woulde pay them with the like As how Namely that hee woulde giue them bitternesse sowernesse anguish and all manner of punishmentes to drinke of And true it is that the Scripture speaketh oftentimes so for it likeneth all the chastisementes which GOD sendeth vppon men 〈◊〉 7.22 vnto drinkes Thou shalt drink of my cuppe As howe I will sende you of my spirit of giddinesse and of the spirit of rage and madnesse Likewise in another text he sayeth I will feede you with heauinesse and sorowe and I will make you to drinke of my wrath till yee burst This kinde of teaching then is ryfe ynough in the holy scriptures But in this text God hath a higher respect Indeede it is true that hee threateneth the Iewes but yet therewithall hee sheweth that hee will punish them iustly according to their offences They that referre this to the heathen and Infidels deceiue themselues For they tooke it that God after he had punished his owne people would turne his wrath against those by whom hee had serued his turne accordingly as wee knowe that when God listed to execute his vengeance vppon the Iewes hee vsed the seruice of the heathen stirring vp sometime the King of Egypt sometyme the King of Assyria and another while the King of Chaldie Ye see then that the Infidels were the instruments of Gods wrath Not that they minded to serue God in making those warres but we know that God by his secret prouidence ouerruleth all thinges heere below and applyeth them all to good vse making men how wicked soeuer they bee euen in despite of their teeth to execute and performe all y e things that he hath ordained Now when God hath so serued his turne by y e heathen then comes their turne also For it is said that whē God hath done and dispatched all his woorke vpon mount Sion 〈◊〉 12. then will he also ouermaister al those which play their pranks and weene to scape Gods hand and to abide vnpunished for he wil wel ynough find them out to pay them double Howbeit Moses in this place treateth not of the heathen but rather proceedeth in his matter wherewith he had begunne which is that God would punishe the Iewes which ought to haue bin as his children and yet notw tstanding had not ceassed to make warre against him so as he held them and tooke them for his enemies After which maner we see how he speaketh by his prophet Esay in the first Chapter Esa. 1.24 saying Alas must I needes bee auenged of mine enemies But now that wee know of whom Moses speaketh let vs looke more neerely wherefore it is sayde that the vine of the Iewes is of the vineyard of Sodome and of the fieldes of Gomor Wee knowe howe our Lorde lykeneth his Church to a vineyard And not onely in this place but also in the fifth chapter of Esay it is most notably set downe where he sayeth I will sing a song vnto my beloued of his vyneyard Esa. 5.1 There the Prophet taketh vppon him GODS cause lyke as a friend vndertaketh a quarell of him for whom he is minded to doe it I will goe sing a song sayeth he After I had brought thee out of the Lande of Egypt I planted thee in a fat soyle I husbanded thee I made a pressing fatte for thee and I omitted not any thing that belonged to thee and nowe whereas I looked to receiue good fruite of thee thou hast brought mee foorth nothing but
sonne of God he taketh it to be done to his owne selfe so great store doth he set by them Wherefore it were nowe high time that all such folke shoulde looke more neerely to themselues and to their duetie and not suffer themselues to be so caried away by their vnruly fancies and affections which hinder them to make any conscience in withholding the poore folkes goods and in turning them to their owne priuate vse As touching some other sort of Printers which sticke not to print againe immediatlie the copies that others haue printed at their great charges afore and by that meanes doe bring to passe that many good men dare not aduenture to print among other things a great number of the same authors sermons which are here and belong to our poore folks the warning that is giuen thereof in the preface of the said ministers notwithstanding that it be verie short ought well to restraine them and to make it seeme to the world that there is at leastwise as much modestie honestie in them as there appeareth to be in the wretched Papists that deale with the Art of printing For they would be ashamed to haue it cast in their teeth that they had incroched one vpon another Thus much haue we thought good to adde in this behalfe assuring our selues that none of the faithfull and of such as feare God will thinke amisse of this warning which we haue bin driuen to make in discharge of our duetie which ought alone to be a sufficient excuse for vs if any man should think that the things which we haue vttered are not material But we hope that al men of good discretion sound vnderstanding will iudge that we neither could nor should haue let slip so good an occasion as this to warne such as print or cause things to be printed to do their dueties towards the poore At Geneua the 12. of Februarie 1567. The same Deacons IT falleth out well to the purpose that when the former warning was ended there remained a voide roome to put in this addition which shall serue for a confirmation of the things that were spoken concerning the former maner of dealing vsed in the printing of the sermons vpon Danyel For immediatly vpon the getting of a copie printed at Rochell by Bartilmew Berton in the yeare of our Lord 1565 he that nameth himselfe the first author of the putting of them abroade gaue forth that they had bin kept as it were in prison by the space of twelue years or thereabouts that the Author of them had suppressed them and held them fast locked vp with such other like sayings deuised of his owne braine But therein he sheweth sufficientlie by what meanes he came by those copies which were neuer kept backe from any that were desirous to haue them so it were but to reade them albeit that they were kept from such as would copie them out to defraud our poore folke of the benefite that was lawfully gotten for them And whereas he reporteth that the copie which he caused to be imprinted fell into the hands of a friend of his he shoulde at leastwise haue inquired how that came to passe and by what title his friend made it his owne so as he durst cause it to be printed But it is apparant how great his fault was against our poore folk and what pretence so euer he make no man can doubt what zeale or affection draue him to do that thing By the way God grant that the Readers be not disappointed of the profit which they should reape of those sermons that they be put forth according as they were gathered wherof we neither can nor wil iudge vntill we haue read them throughly conferred them with the originall copies which we haue heere which thing we will by Gods helpe doe ere it be long that we may faithfully warne the readers thereof against the next imprinting of them againe THE SERMONS of Master Iohn Caluin vpon the fifth booke of Moses called Deuteronomie On Wednesday the xx of March 1555. The first Sermon vpon the first Chapter HEre followe the wordes which Moses spake to all Israell beyond Iordan in the wildernesse in the plaine against the red sea betweene Pharan and Tophell and Laban and Hazerot and Dizahab 2 There are eleuen iourneyes from Horeb by the way of Mount Seir to Cades barne 3 And it came to passe that in the fortith yeere the first day of the eleuenth moneth Moses spake to the children of Israell according to all that euer the Lorde had commanded him to say vnto them WHen GOD caused his lawe to be publisht in mount Horeb after his cōueying of the people out of the thraldome of Egypt there by he shewed to what ende and purpose he had had pitie of his people in deliuering them that is to wit to be glorifyed thereby as the marke whereunto we also must referre all the gracious giftes which he bestoweth vpon vs. Zacharie the father of S. Iohn Baptist speaking of the great and souereigne deliuerance that was made in the person of our Lord Iesus Christ Luke 1.74 saith that Gods discharging of vs from the hand and tyranny of our enemies was to the end what we should serue him in holinesse and righteousnesse all our life long And this is a doctrine very common throughout the whole holy scripture And for the same cause also is it sayd by the prophet Esay Esai 43.31 that God hath created a people to set foorth his prayse Seeing then that the Lawe was giuen to the people to make them perceiue why they had bin deliuered from the bondage of Egypt it was good reason that they should yeelde themselues to the obeying of God which had shewed himselfe their redeemer in such wise Neuerthelesse the people were vntowarde and could not finde in their hartes to yeelde themselues plyable in hearkening to the things that were tolde them in the name of their God Yet ought they of right to haue done it seeing they had receiued so great so inestimable a benefit For God had vttered the mightie strength of his arme in deliuering the people Therefore ought they to haue considered thus Behold our God hath magnified himselfe towardes vs after a wonderfull fashion we haue had as it were a visible presence of his maiestie if the heauens had opened and God had shewed himselfe to our eyes we should not haue had a greater and more vndoubted assurance of his neerenesse vnto vs to warrant vs that he was our leader Seeing then that God is so come downe vnto vs and that it hath pleased him to impart his goodnesse in such wise vnto vs is it not reason that we should be wholy his And seeing he hath reached out his hand to redeem vs ought we not to be his heritage inasmuch as he hath gotten vs by his owne mightie power Had the people had one drop of wisedome they should haue yeelded themselues with all humilitie to
the matter to wit whether the preachers doe set foorth any straunge doctrine whether they haue put forth any forged dotages or whether they haue set vp any lawes at their owne pleasure If it be found that the ministers preach Gods worde purely that they are glad and faine to aduaunce the kingdome of our Lorde Iesus Christ that they procure the same to the vttermost of their power and that they seeke to haue such order in the Church as God may alwayes be worshiped and good policie bee mainteined among men with whom haue they to do which striue here against And we must bee faine to come to the protestation that Moses made Exod. 16.7 saying What are wee Moses and Aaron What haue wee set foorth which wee haue not receiued of God What cause haue you to mooue this sedition and vprore in saying that yee cannot abide that wee shoulde reigne ouer you What is the souereintie what is the dominion which we woulde haue ouer you Wee desire nothing but that God bee obeyed and that hee haue the authoritie and preheminence that belong vnto him Loe howe Moses spake of his time And after the same maner speake wee nowadayes to these roysters which seeke to bring all to confusion vnder shadowe and pretence that they intende to mainteine the Gospell whereas it appeareth that they make a flatte mockerie of it and raile against it Yet for all this they that haue any taste of Religion wil defie such plages and separate themselues from them least God wrappe them vp with them in the same condemnation and they will looke to make the knowledge profitable which they have receiued yea and with all humblenesse receiue the thinges that are taught them by men so they bee sure that they come from God Thus yee see what wee haue to remember vppon this sentence Nowe afterwarde hee commaundeth them to keepe these thinges and to doe them And why for saith hee Beholde your vnderstanding and your wisedome in the sight of all Nations is that you bee taught of your God Whereas he saith ye shall keepe them therefore and doe them it is a conclusion well worthie to bee noted For must it not needes be that men are starke madde when they haue no minde to heare God at such time as hee teacheth them What are wee that GOD shoulde take the paine to doe the office of a teacher towardes vs Is it not a great stooping downe from his highnesse But seeing that God doth so lessen himselfe as to stoope to our rudenesse to teach vs shoulde wee let his worde fall to the grounde and despise it So then let vs vnderstande that whensoeuer wee bee spoken to in Gods name we ought to tremble vnder his maiestie yea and to imbrace his worde with all reuerence truely hartily and zealously For it is but a counterfait worshipping of God if we be not as Lambes suffring our selues to be led by his onely voice and it is certaine that if we followe not after him as soone as hee doeth but make a signe wee be wilde beastes and hee will not knowe vs for any of his And so wee see what authoritie the name of God carieth with it insomuch that when Gods worde is set afore vs wee must all cast downe our heades and bowe downe our neckes to receiue the yoke that is laide vpon vs and seeke by al meanes to please him and to be obedient to him Nowe Moses returneth to that which I touched at the beginning namely that God indeuoureth to drawe vs to him by gentlenesse and hee sheweth it heere to the people of Israel in telling them of the excellent prerogatiue that had beene giuen them For beholde heere saieth God this is thy wisedome and thine vnderstanding in the sight of all nations Wee knowe that naturally it is a griefe to men to be counted beasts And why For they knowe that the thing wherein they differ from beastes is that they haue discretion and reason in them God to the intent to make vs excell Oxon Asses Dogges and Swyne hath printed his image in vs. And wherein consisteth this image but in the hauing of discretion to descerne betweene good and euillâ— And therefore it is not to bee maruailed at though men couet to bee skilfull and to haue wisedome and abilitie to iudge But yet for all that there are verie fewe that seeke rightly to haue a true iudgement insomuch that al doe rather turne away and wander after their owne fancies and become brutish in themselues Yet neuerthelesse as I saide afore wee make great account of the hauing of discretion and wisedome to iudge betweene good and euill But heere Moses sheweth that men are vnable to rule themselues In deede wee weene yes but it is but a weening yea and an ouerweening For our life is vtterly out of order and there is nothing well ruled in it vntill GOD haue shewed vs the way and that wee haue profited in his schoole That is the thing where vnto Moses leadeth the people as nowe All men sayeth hee are desirous of knowledge and loath to bee as brute beastes Because they bee shaped after the image of God they woulde faine haue discretion that they might know how to liue Nowe it is so that GOD giueth you discretion and wisedome by vouchsafing to set his worde before you So then bee not so vnthankefull towardes him as to misuse so inestimable a benefite Suffer GOD to make you profite in such wise by his worde as yee may bee skilfull and wise and not wander any more Wee see now in effect the meaning of Moses Nowe haue wee to gather vppon this text what the weakenesse of mans minde is True it is that our father Adam receiued vnderstanding and power to discerne betweene good and euill in his creation but after hee had sinned hee was after a sort blinded And wee likewise are corrupted so as wee discerne in a manner nothing at all Wee take white for blacke as it appeareth by our corrupting of the whole seruice of GOD by our superstitions â—â—o 2.14.15 True it is that God hath left vs some discretion so as we knowe it is euill to commit theft whoredome murther c. but yet notwithstanding wee be daseled in such wise that our insight is not so cleare and sure as to make vs walke aright Yee see then after what sort men are marde and it is the thing that the scripture sheweth vs Ep. 4.17 â— insomuch that the wretched Paynims and such as knew not God could not but be plunged in darknesse and so destitute of reason as they coulde not discerne any more That is the first point which we haue to marke And when as Moses intytleth Gods worde and his lawe to bee our wisedome thereby hee sheweth that wee haue no wisedome in our selues ne knowe howe to behaue our selues but are as brute beastes vntill such time as our Lorde haue taught vs. That is another point And were the same well
And on the otherside hee tryeth our humilitie For if hee thundered from heauen if he appeared visibly vnto vs if the Angels came downe vnto vs it were no maruell though men beleeued his worde But when both great and small imbrace the order that hee hath set in his Church that is to wit when they obey his worde that is preached vnto them that is a good tryall of our faith Neuerthelesse let vs still come backe to this that God hath shewed himselfe sufficiently to men so as wee haue no cause to doubt of his worde or to stande scanning from whence it came For wee bee sure enough of his will if wee bee not wilfull in refusing the signes that hee hath giuen vs. Thus yee see what wee haue to gather vppon this sentence of Moses where hee saith that the people durst not goe vp into the mount by reason of the feare which they had conceiued And although wee in these dayes woulde not refuse that God should speake vnto vs yet if all thinges bee wel considered it would not bee for our profite And therfore let vs vnderstand that Gods vsing of mens seruice in that wise ought not to diminishe the certeintie of our faith It is sayd consequently that God taught the people saying I am the Euerlasting thy GOD which brought thee out of the lande of Egypt Thou shalt not haue any other God in my sight Here to keep the people of Israel in awe GOD telleth them that the knowledge which they haue of him ought to keepe them aloofe from all superstitions For it was not to bee marueiled at that the heathenfolke had idols and went wandering after their owne errors and fancies Wee must vnderstand that it is mans propertie of himselfe to doe so It is pitie to see howe much wee be inclined to vanitie We neede not to goe to schoole to learne to bee deceiued for euery of vs is clearke greate enough in that case To bee shorte wee goe alwayes forewarde to euill yea euen vnder colour of good insomuch that in stead of seruing GOD there is nothing in vs but corruption and idolatrie Therefore the Heathen had their diuersities of superstitions for euery man might forge what hee would of his own braine and in the meane while the liuing GOD was let alone of all men And why For hee was not so gratious to the whole worlde as to shewe himselâ—e to all men And so men became brutishe but that was for want of teaching Neuerthelesse that excused them not for they bee still guiltie before GOD. Moreouer the fountaine from whence idolatrie springes is the vnthankefulnesse and lewdenesse of men in that they forsooke the liuing GOD of their owne accord And when the worlde was once growen out of kinde as I haue sayd afore the wretched Paynims ran astray lyke blinde folkes for they had no light to shew them the way of saluation Now here GOD chargeth the people of Israell with rebellion if they helde not themselues to the lawe that hee gaue them And why For I am the Euerlasting thy God When as he sayth I am the Euerlasting it is an excluding of al the Gods that haue bin inuented by men As if hee should say there is but onely one Godhead and that is in mee Therefore it is to bee concluded that such as knowe mee and yet doe turne away to idols cannot excuse themselues but y t they haue wilfully forsaken y e liuing God And whereas hee addeth that hee is the God of that people it is to shewe that hee had declared himselfe sufficiently As if hee should say I haue shouled you out from all other men You see how all other men goe wandering astray and that is for want of guiding and direction But I haue chosen you for my people and giuen my selfe vnto you Seeing then that I am your GOD holde your selues henceforth to mee or else ye shal be lesse excusable than the Heathen Your punishment must needes be dubble yea and a hundred fold grieuouser than theirs bicause ye shall haue falsified your faith which ye haue plighted vnto me and broken the Couenant that I haue made with you He alledgeth yet furthermore the fauour that he had shewed to the people saying That he had brought them out of Egypt from the house of bondage Whereby he meaneth that he hath bounde the people in such wise vnto him as they can not start away but they must deserue to bee still punished For inasmuch as they shall haue forgotten their deliueraunce their vnthankefulnesse shall bee dubble Seeing they had bene redeemed by the hand of God it behoued them to giue ouer themselues wholly to the seruice of him that was their Redeemer And he termeth Egypt the house of bondage purposely to make the people consider throughly in what plight they had beene there For we see that they which sighed and cried out when they were oppressed with such violence and tyrannie as wee reade of in Exodus Exod. 2.23 14.12 17.3 Num. 14.3.4 desired to returne thither againe as soone as God had deliuered them And whereof came that but that they remembred not their oppression any more and the diuel stopped their eyes that Gods grace might not bee esteemed among them as it deserued That is the cause why Moses termeth Egypt the house of bondage In the end the commaundement is added that the people should not haue any other gods before his face whom they ought to account for their God Now let vs apply all this doctrine to our own vse First of all whereas he saieth I am the Euerlasting let vs learne to weigh this saying in such sort that seeing Gods Maiestie is appeared vnto vs wee imagine not any other Godhead For God cannot abide any companion If the Sunne doe darken the light of all the Starres is it not reason that when God sheweth himselfe al men should worship him and that all the glorie that was before should be then as it were vtterly defaced Yes and therefore is it said by the Prophetes that when the Lord raigneth Ezec. 13.10 Ezech. 23.7 there shall bee none other light but his insomuch that euen the Sunne shall be dimmed and the Moone bee turned into darknesse This serueth to shew vs that if wee mingle any of the fansies of our owne heads with God it is a diminishing of the right that belongeth vnto him For he can not away with any companion Therefore this word Euerlasting must driue all fantasticalnesse from vs that wee take not leaue to imagine one thing or other Let vs be contended to haue the onely one God let him suffice vs. And for the same cause also is it said Esa. 19.1 that when our Lord Iesus setteth vp his seate in the world then shall the idols of Egypt fall downe Now this text belongeth to vs. For like as Moses saide to the people of olde time The euerlasting hath appeared vnto you and therefore you must driue
much as a flie but it shall make with vs and against our enemies Likewise on the contrarie parte if wee haue prouoked Gods wrath and hee bee minded to make vs feele his vengeance although the whole worlde had linked themselues together to helpe vs yet notwithstanding all thinges yea euen to the verie flies shall be armed to execute his wrath against vs. This therefore is a thing that ought to make vs afraide when wee liue not as wee ought to doe and contrariwise which ought to giue vs singular hope and comfort so wee bee vnder the protection of our God Marke it then for a speciall point that whereas God auoweth that hee will sende Waspes his meaning is to shewe that hee hath incomprehensible meanes in his hande and that hee will cause all thinges to imploy themselues in his seruice to destroye his enemies and to helpe his people But yet hee sheweth his mightie power much better thereby than if he vsed myracles I meane in punishing the pride of such as trust in their owne strength and swell like Toades and beare themselues in hande that nothing can hurt them The despisers of God do make themselues beleeue that they can exempt themselues from all inconueniences either by their pollicie or by their power and cunning Heereuppon for wee knowe that men are readie to burst for pride vntill Gods spirite reigne in them God to humble them and to make them meeke subdueth them and ouermastereth them as they deserue True it is that God coulde confounde them at the first blowe and make them to feele such a heauenly force as were able to dant the whole worlde but hee will not deale so with them Howe then Hee vndermines them by such meanes as they neuer thought of and that is to scorne their fonde ouerweening the more which made them worse than mad and wherewith they had beene besotted before And that is the cause why hee sent flies and other vermin vppon Egypt rather than raised his Angles to destroye the Egyptians It is true that God wrought al manner of wayes to make them feele his power Hee sent darkenesse hee turned the waters into bloude and in the ende an Angel came and slewe all the first borne of their houses This was well done But yet Gods meaning was to pull downe the pride of Egypt by sending vermine to consume them Lo what men of warre God chooseth to wage battell for him when hee listeth to laugh mens loftinesse to scorne and to spite them that they may bee ashamed of it For by meanes thereof they come to knowe themselues whereas erst they forgate themselues Acâ— 12 2â— and bare themselues in hande that their owne power was wonderfull And indeede when wee reade that Herod was so consumed of wormes it ought to put vs in minde that God sent him a punishment sitte for him because hee had suffered men to call him a God Hee was not contented with the degree of a mortall man but hee woulde needs imagine that hee coulde transforme himselfe Therefore it was meete that hee shoulde bee abaced beneath all men and that the silthines of his bodie shoulde make him droppe in peeces so as hee shoulde seeke to murther himselfe with his owne hand Nowe then Gods handling of him after that fashion is to humble him the better And when wee reade this present text let vs looke that wee liue in the feare of our God and then wee may bee sure of his helpe so as wee may liue not onely among Waspes and Hornets and other such vermine but also euen among Dragons and wilde beasts according as it is saide in the fourescore and eleuenth Psalme Psal. â—â—â— that when wee bee in Gods keeping hee will mainetaine our life in such sort as the thinges whereof wee be most afraid shall not bee able to annoy vs. But on the contrarie part if wee become his enemies and despise his maiestie hee needeth not to make any great adoe in arming of himselfe to confound vs. For flies wil be able ynough to execute his vengeance Thus ye see what we haue to gather vppon this place Nowe againe Moses confirmeth the doctrine which wee haue hearde namely that the children of Israel shoulde not bee afraide of their enemies For God is among you saieth hee yea euen the stronge and terrible God First hee setteth downe heere that they shoulde not bee afraide of their enemies and afterwarde hee addeth the reason For God saith hee is among you And thirdly hee sheweth what manner a God the same is to the intent that the people shoulde not doubt but hee is mightie ynough and by comparing him to his creatures resolue themselues that it ought to suffise them if they had him on their side This is the summe of the thinges that are saide heere Now it seemeth at the first sight that heere is some contrarietie For hee had saide afore God will destroy all the enemies whom thou fearest and heere hee forbiddeth them to bee afraide Howe hang these two together Whereas hee speaketh of feare wee haue to note that when any daunger is apparant and threateneth vs wee feele the griefe thereof and wee must needes be afraide of it and it cannot be otherwise Nowe then in saying that God will destroye all those whom his people were afraide of Moses meaneth that although the enemies bee dreadfull of themselues yet shall not God bee hindered to destroy them And againe we haue to note also that God hath alwayes borne with the fainthartednesse of those that are his Indeede it was a fault in the people of Israel that they were afraide of their enemes for seeing they knewe themselues to bee in the tuition of their God they shoulde haue defiled all things that might haue abashed them Yet notwithstanding God beareth still with that default And although the people was vnworthy to bee succoured because of the fearefulnesse that proceeded of the saide infirmitie yet did not God cease to holde them still by the hande Neuerthelesse if God beare with vs his meaning is not to feede our vice or to foade vs in it when wee haue not such stoutnesse and constancie as is requisite It is true that God ceaseth not to haue mercie vpon vs for all that but howsoeuer the worlde goe yet is that fearefulnesse alwayes worthie to be condemned For let vs see from what spring it issueth If we had a perfite trust in our God it woulde put away all feare and wee might defie all that euer is against vs accordingly as Saint Paul saieth Rom 8.29 if God bee on our side Psal. 27.3 who shal be against vs And Dauid saieth If a Million of men of warre had beseeged mee yet woulde I not bee afraide Though I were in the darknesse of death yet if I may see God my sheepeherd and he shew me his sheepehooke I will rest my selfe vppon that and bee in quiet Therefore let vs marke well that our Lorde sheweth himselfe pitifull
him for fashions sake but in deede make none account of him so as we should make a faire face of it to the worldewarde and in the meane while foster some secret poyson within but that we come right foorth to our God as he commaundeth vs. Thus ye see in effect what we haue to remember vpon this sentence of Moseses where hee speaketh of the firstborne Besides this our Lords meaning was that the first borne should be valued at a summe of mony as well of the cattell as of other things so as the thing that was alwayes aimed at was the mindefulnesse of Gods benefites But as concerning these things we will not enter into them as now for this text requireth it not neither doth y e time serue for it It sufficeth vs in fewe words to know that our Lordes meaning heere is that when we haue receiued any gratious good turne or that he hath bestowed any benefit vpon vs the remēbrance thereof should continue with vs not for a day or two but for euer and that the fathers should tell their children the same to the ende that he may be honored among vs for euermore Finally let vs not offer beastes vnto him in sacrifice as they did vnder the Lawe as appeareth by this figure but let vs assure our selues that y e acceptable sacrifice which God requireth is the offering of ourselues vnto him both in bodie and soule Rom. 〈…〉 1. Cor. 〈…〉 so as our whole seeking may be to be guyded and gouerned altogether by his holy spirite and that all that euer wee haue be dedicated to his seruice and applyed to the vse which he hath shewed vs that he may be glorified in all points Nowe let vs fall downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them better and that seeing there is nothing in vs but all manner of frowardnesse leaudnes we may seeke to be renued in such sort that as long as we liue in this mortal life our whole seking may be to be guided to the happie ende which we looke for in heauē and y t in the meane time we may liue after such a sorte in this worlde as he may be glorified in vs and that whē it shall please him to take vs hence wee may yeelde our selues obediently into his handes assuring ourselues y t sith he sheweth him selfe so gratious and liberall towardes vs as to gouerne vs in this transitorie life of his goodnes giueth vs al things behoouefull necessary wee neede not to doubt but that he will make vs to attaine to the perfection of the thinges which are nowe hidden which shall not bee opened vnto vs vntill the comming of our Lorde Iesus Christ. That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Tewsday the fifth of Nouember 1555. The XCvij Sermon which is the first vpon the sixteenth Chapter THou shalt keepe the moneth of new fruites that thou maiest keepe Passeouer to the Lorde thy God For in the moneth of new fruites the Lorde thy God brought thee out of the Lande of Egypt 2 And thou shalt sacrifice the Passeouer to the Lorde thy GOD euen Sheepe and Oxen in the place which the Lorde thy GOD will choose to put his name therein 3 Thou shalt eate no leauen breade in that feast Seuen dayes shalt thou eate vnleauened bread euen the bread of sorowe For thou camest in haste out of the Lande of Egypt to the ende thou be mindefull of the day of thy departing out of the Lande of Egypt all the dayes of thy life 4 And there shal no leauen be seene in thy house during the seuen daies in all thy coastes Also ye shall not leaue of the fleshe that is sacrificed from the euening of the former day till the next morning THis present chapter treateth of the three feasts which God ordeined among the Iewes that is to wit the feast of Easter or passouer y e feast of Pentecost or Whitsontide the feast of Tabernacles or Tentes First hee treateth of the Passeouer God ordeineth that it should be diligently obserued for it was a memorial of great importance whereby the people were put in mind how they had beene redeemed put in possession of the inheritance that had bin promised vnto them It was behoouefull that y e same should be knowen for it was the fundation of all the benefits which the Iewes had receiued at Gods hande which they looked for afterwarde Without that they had bin no people separated dedicated to god neither had they had any hope of saluation for the couenāt made with their fathers had bin disfeated Therefore is it not without cause that God would haue that day kept holy with such ceremonie In like case was it with the feast of Tabernacles as wee shall see heereafter For it serued to put the Iewes in minde of their going out of Egypt and that whereas they had dwelt long time in the wildernesse without house or home and yet God had euer preserued them it behooued them likewise to acknowledge y e same benefite But we will treate of euery feast in his dewe order Presently we haue to speake of the passeouer But before I go any further we must marke also that God respected not only what he had done already but also ment therewithall there should be a figure of thinges to come whereof we haue now the trueth substance since the time y t our lord Iesus Christ hath bin discouered to y e world That is the cause why S. Paul telleth y e Colossians y t these thinges were but shadowes Col. 2 17. y e body wherof is in Christ Iesus True it is y t he speaketh not there expresly of Easter day by name but yet vnder the name of Sabbat he comprehendeth all the feastes likewise al the Ceremonies that depended vpon thē To be short God had a double respect in ordeining the day of the Passeouer The one was to do the people of Israel to vnderstand y t they came not into possession of y e Land of Chanaan by their own power but y t they had bin led in thither by the hande of God And because they had bin deliuered by miracle out of y e land of Egypt Gods wil was y t the same should be declared Againe forasmuch as the same deliuerance was a figure of the deliueraunce y t was to be hoped for by our Lorde Iesus Christ this feast of Passeouer extēded yet further y t is to wit y t whē the people ate of the pascal Lamb as they called it they should thinke thus with thēselues This is a shadow figure of the Sacrifice which shal be once offered vp wherby the world shal be reconciled set free And although the thing were not yet apparant to the eye Yet behoueth it the
that boldnesse is a cause of much confusion in the worlde That then is the cause why it is saide that the king shall not gather him ouer many horses to goe into Egypt when hee had made himselfe strong And why so For God forbiddeth his people to go that way any more for euer Nowe wee haue to note here that when wee haue receiued any displeasure if the workers thereof haue done vs any good in times past wee must lay them both into the balance and the good must counteruaile the euill Truely although this commaundement were not yet were it not lawfull for vs to desire reuenge insomuch that euen this one reason ought to staye vs and witholde vs namely that if wee bee beholden to a man and he chaunce afterwarde to doe vs some wrong wee shoulde call to mynde the good that wee haue receiued at this hande and the same must bee as a brydle to vs. And it is the very same thing which God considered when hee woulde not haue his people to practise any thing against the Egyptians But what soeuer came of it he would not that there shold bee any familiaritie betwixt them not without cause For it was so frowarde a nation that his people could haue learned nothing but euill among them Againe their idolatrie was as excessiue and out of all measure as could be Therfore was it good that the children of Israel shold bee vtterly separated from Egypt least they might bee wrapped in their superstitions And we see howe greatly the Prophets stoode vpon that poynt Esa. 30.2 31.3 and yet it booted not at all For it was the place which the children of Israel fled vnto for refuge as oft as they were troubled by other nations 2. Kin. 19.7 17.4 In so much that when the two kingdomes of Israell and Iuda were at diuision if the one had the helpe of the Assyrians the other resorted into Egypt and so were the cause of their owne destruction And all this mischief fell out because they did it against this forewarning for God had forbidden them sufficiently afore hande Therefore let vs beare in minde that when wee see corruptions before vs wee must not enter into them wilfully except we intende to tempt God but when wee see occasions of euill wee shunne them not but rather runne into them and wee wil needes bee ouer-hardie And therefore let vs learne to abstaine from all things that may seduce vs or make vs ouershoote our selues Nowe it is saide afterwarde That the kings shal not hoord vp much gold and siluer True it is that couetousnesse is forbidden to all men as the roote of all mischiefe 1. Tim. 6.10 where with when a mans heart is once possessed he must needs be snarled in al the snares of Satan Insomuch that if a man be giuen to couetousnes hee becoÌ„meth cruel vsing all manner of outrage violence crueltie Agayne he falleth to pilling and polling maketh no conscience to deuour other mens substances Afterwarde he falleth to periurye cousinage vntrustinesse trecherie poysoning and whatsoeuer euill he can besides And when malice is once set on fire he proceedeth euen to open murder To be short if a man suffer himself to be wunne to couetousnes he must needes â—ecome a verie bondslaue to Satan Why then doeth hee forbidde here onely kinges to gather much gold or siluer Surely our Lord giueth not priuate persons leaue to inriche themselues when he forbiddeth kinges to do it But rather the cleane contrary For if such as haue a better meane then wee ought to be clensed from that vice what ought we to be For if any men should haue libertie to gather golde and siluer kinges ought to haue it most But God hath forbidden it them and therefore let all other men looke to themselues But Moses speaketh expressely here of kings as of those that haue most neede of remedy because they haue greater occasions of gathering than any other men For when a king reygneth in a Countrie that is riche and plentifull it is a temptation vnto him insomuch that when he sees his subiects liue at their ease he thinketh thus with himselfe it will neuer grieue them to giue me such an impost when he hath raysed one tax or tallage there is neuer any ende or measure of his gathering afterward And so ye see how kinges haue need of the sayd restreint by reason of the said temptation which is of more force towardes them than towardes other men True it is that all men are tempted to gather goods to inriche themselues but forasmuch as they haue not the like opportunities to bring it to passe it is as it were an abatement a cooling of their courages A king hath means to drawe to himselfe continually and to inriche himselfe more and more for he hath authoritie to leuye taxes tributes and by that meane to lay vp much for himselfe Therfore it is requisite that this euil shold be corrected in him Psal. 119.36.37 And in that respect did Dauid say Lord reforme my heart that it bee not giuen to couetousnes and turne away myne eyes that they be not intangled beguyled and carryed away at the sight of golde siluer Why doeth Dauid speake after y â— manner For he had much more neede than if he had liued still in the house of his father â—esse hee had beene there but as a poore countrey cloyne or sheepeheard and thereuppon he had followed his common trade of liuing But being once become king and hauing the riches of the whole lande before his eyes so as no man could let him to gather as much as he would such opportunitie was a prouocation to his flesh hee might soone haue ouershot himselfe as men coÌ„monly doe And therefore hee brydleth himselfe saying Lorde keepe mee And in deede if he had not beene preserued miraculously by y e goodnes of God hee had soone beene corrupted at the sight of such opportunities Thus haue wee nowe the reason why Moses forbade the kinges of Israel expressely to gather much gold and siluer For as I haue said afore accordingly as occasions are offered vnto vs so must wee also bee brydled and held in when our flesh tempteth vs to any thing and there is none other remedie than that which I haue tolde you of Although then that this be spoken to kings yet may wee gather a lesson thereof that shal be common to all men And therefore whensoeuer wee meete with any opportunitie that may drawe vs vnto euill let vs see that wee learne to represse our lustes make a shielde and bulwarke of this admonition lest wee step aside to some vanitie because we be ouerfrayle That is the thing wherof all of vs in generall ought to take warning when wee see that the king was forâ—idden to gather much gold siluer because he reigned in a plentifull countrey Also here is mention made consequently of wiues namely that the
God had a certaine regard bare a special fauour vnto al that house vnto them which were to issue from it accordingly also as we see how he saith As concerning Ismael 〈◊〉 17.10 I haue heard thee And in very deede it was not for nought y t God cōmaunded y t Ismael should be circumcised We know what circumcision importeth it is a signe of the fauor of God Now seeing it was giuen vnto Ismael it is great reason y t he should approch more neere vnto God than the Paynims which were altogither defiled which had no signe that God loued them I say no particular signe For in as much as he maketh his sunne to shine vpon the good vppon the wicked Mat. 5.45 in that he nourisheth the whole world therby he proueth himselfe a father towards all But here the case is of hauing some warrant of adoption Now Ismaell had it But in the end it is saide that he shall not be the inheritour of the house 〈◊〉 21.10 〈◊〉 4.30 Behold he is cut off And S. Paul also alleageth the same similitude to shew that there are many which are called in the church of God which in the ende are driuen out againe banished as not worthy to enioy so great a benefit And so was it with Esau for he was the sonne Isaac yea he and his brother Iacob were twinnes 〈◊〉 15.24 by reason whereof it might seeme there should haue been two nations of like condition estate altogither Esau was the elder for that cause should haue been preferred before his brother but he was bereued of his right God chaunged the order of nature to the intent we might haue a looking glasse as the holy scripture sheweth it to bee that it is of meere fauour when we are elected of God y t we must not seeke y e cause therof in our selues as if we had preuented him or as if we had deserued any thing y t he had found vs more worthy thā others There is none of al this But if wee bee smal contemptible yea as it were thinges borne out of time God will magnifie his goodnes so much the more by choosing vs. Yee see how Esau is driuen out of his fathers house And in what maner Is it that he should be put beside all y e commodities of this world No. For he was rich wealthie Yea it seemed y t he was an hundred fold more happie than his brother Iacob For whiles Iacob remained a stranger stil in the land Esau was wel harbored his ofspring was settled in peace Yea he had then the lordship gouernment in y e countrey of Edom which countrie caried his name And al this whyles poore Iacob is a fugitiue in a farre countrie And when hee returneth hee falleth on his knees before him Gen. 33.4 desireth mercie so as his life seemed to hang by a slender thread that Esau should deuour him like as when a Wolfe holdeth a sillie sheepe in his chawes Euen so stoode y e case with him And in the end when Iacob was com home againe wee see he did nothing but wander here there so as hee had scarce any corner to liue in yea y t was at the curtesie of another he had no water to drink but it cost him dearely he was hardly entreated many quarels were picked vnto him for al the things y t he had lastly hee was driuen from his owne home into Egypt by reason of famine there to dye But as for the Edomites they pyned not away after that maner And so we see as I told you y t God meant in this behalf to shew the fauour which he bestoweth on men when he vouchsafeth to choose them unto himselfe And herewithal we see how his goodnes was extended to al the stock of Abraham although they which were children only after y e flesh were not accounted nor aduowed to be of the church yet neuertheles there alwayes remained some remnant of grace amōg them Likewise at this day we be farre neerer neighbors vnto the Papists than vnto y e Turkes or other Paynims And the reason is because y t albeit they are estranged from the grace of god haue corrupted al religion are so intāgled in their abuses corruptions as it is horrible to behold yet notwithstanding there remayneth among them some footstep of y e calling of God For they haue baptisme which is a visible signe wherby we see y t God held thē of his house of his fold Ye see then how y e papists are as it were the Edomites For they were first called and shoulde haue beene partakers of the saluation which was preached vnto vs by the gospel they beare yet the mark therof as touching baptisme But because they haue peruerted the seruice of God yea as it were taken faith clean away by the which they should haue bin called vnto the mercie which hath bin brought vnto vs by our Lord Iesus Christ it is great reason y t they shold be held for Edomites But on the other side we ought notwithstanding to call to mynd the brotherhood which they had with vs. And therfore let vs endeuor as much as is possible for vs to bring them back againe that we may be knit togither againe And how knit togither againe I meane not that we should turne aside from the pure trueth of God to be at agreement with the Papists but that they should enter that is to say that they should approch neare vnto God so we be reconciled al of vs yeelding obediēce vnto our heauenly father so as we may haue al one head Iesus Christ who will defende vs vnder his wings When the Papistes come order themselues thus we are to receiue them with all gentlenes by reasō of the brotherhood which God hath set betweene them vs. And we must not only do so but also must seeke them as much as is possible for vs to do As touching the Egyptians it is saide y t they also shal be receiued into the Church And why For thou wast a stranger saith he in the land of Egypt Now in deede true it is that the children of Israel were oppressed with cruel bondage by reson of the cruel tyrannie which the Egyptians exercised ouer them But yet Gods will is that their benefits should be acknowledged Albeit they so vniustly oppressed the childrē of Israel yet because y e children of God had their refuge thither in the time of famine were there relieued God wil not haue that benefit forgotten And y t is the cause also why God by the Prophet Esay Esa. 52.4 comparing the captiuitie of Egypt with y e captiuitie of Assyria saith In deede my people went to soiorne in Egypt necessitie constrained them therto wheras the Egyptians oppressed them in so doing they did them wrong but yet they had some
constrained to fly into Egypt by reason of famine wherewith he is so pinched y t he goeth to seeke foode in a strange countrie and for a time forsaketh the inheritance which was promised him Afterwards hee remaineth there in cruel bondage and his ofspring is after a sorte drowned in Egypt They were not onely put to great taxes and tallages but also oppressed as bondslaues yea and in the end commaundement was giuen that all their male children should be destroyed so as that people might neuer be spoken of any more Thus ye see in what horrible bondage they were and a man would thinke that the children of Abraham dwelt in Egypt as in a graue so as all was now past hope of recouery But it is sayd wee cryed vnto the God of our Fathers and he heard vs and hath giuen vs this land in possession And therefore I protest this day that I held it of him Here we see first of all how men are led to acknowledge the state and condition wherein they were when God first tooke pitie on them For assoone as we are once at our ease we beare our selues in hand that it is a fit occasion for vs to runne astray and thereupon followeth pride this pride is accōpanied with y e contempt of God There is therfore no other way to humble vs to make vs to feele the goodnes of God than to know y t before he reached vs his hand and helped vs we were the most wretched miserable of all creatures And this is a very necessary poynt to be noted For ye shall see men so blinde or at leastwise so bleare eyed that they will thinke we are of I wote not what abilitie vntill our Lord bring vs vnto this poynt of knowing and acknowledging our selues to be the children of Adam and consequently accursed and that from our mothers wombe Wee bring nothing with vs but sinne and destruction If this were not declared vnto vs in the holy scripture how wonderfully would men stand in their owne conceites For euen yet for all this they cannot stay themselues from boasting such beastes are they neither vnderstand they how it is a certeine kinde of drunkennesse that turneth them so away to vaunt thēselues after that fashion and to beare themselues so in haud that they haue this and that which they haue not Thus yee see how men presume maruailously of themselues vntill their prating bee daunted but when God once thundreth vpon all mankinde and sheweth that we are all heires of death that we are the bondslaues of Satan that there is nothing in vs but cursednesse that all our wisedome is starke foolishnesse y t we cannot bring any thing vnto him which he shall not mislyke and condemne Whē we see that the holy scripture painteth vs forth after that maner so as there remaineth nothing to vs but vtter shame then wee beginne to hang downe y e heads But vnlesse God vsed this maner of dealing with vs it were vnpossible to win vs but we would alwayes lift vp our hornes Let vs therefore beare this lesson well in minde as it is taught vs here which is to bethinke vs of our first originall whence we are come whence wee are sprong what we were when God first tooke pitie of vs and what we shoulde yet haue bin if hee had not preuented vs with his goodnesse After that we haue once knowen this in generall let euery man particularlie also haue an eye vnto himself He which thinketh that he hath somwhat to glorie in as touching the world as there are many which will say I am borne of such a kinred there is such a thing in me and another will glory in his wisedome and another in his vertue and another in his riches an other in his byrth let him I say looke vpon himself and say yea but for all this how many shamefull markes hath God imprinted in me as well as in all others And first of all that how highly soeuer a man be exalted yet assoone as God withdraweth his strength behold he is no better thā a wretched carrion and again what is the soule but a bottomlesse gulfe of al wretchednes And if any man haue a good vnderstāding it is without doubt the especial gift of God And moreouer they which are the most excellent of al others and best accounted of in the world haue yet many spots and staines in them so as they haue wherefore daily to lament For although a man haue something in him which is worthie to be accounted of yet shall hee finde so many wantes and defaultes in himselfe as shall make him to cast downe his head So thē let vs learne not onely to haue an eye to that wretchednesse which is in vs inasmuch as we are the sonnes of Adam but also let euery man throughlie examine the faults vices and infirmities which are in him and therby learne to stoope and enforce ourselues to yeeld vnto God the glorie which belongeth vnto him reseruing nothing at all vnto our selues as in deed we haue nothing good of our owne To be short let euerie man exercise himself in the vewing of his owne miseries and let vs not doe as some fooles doe who take a glasse to behold their own beautie in but let vs take it rather to see what blemishes wee haue And that is the very thing whereat God also amed when he meant to haue the Iewes euē of purpose put in minde that their father was a poore begger that he was as a creature halfe dead For he was so despised a person in the eye of the world that they had no cause to bee prowde of him or to presume to attribute any thing vnto themselues in that behalfe Againe not only he speaketh of their father Iacob but they also say Our kindred went downe into Egypt and there were we trampled vnder feete aboue measure which thing serued well to beate downe the pride of the Iewes to the intent they should no more attribute any worthinesse to themselues seeing they were so euill intreated in Egypt Also it serued well to make them forget whatsoeuer moued them to pride when they were there as bondslaues and were so heauy burdened as it would pitie a man to beholde yea and y t in the end they were condemned to haue their remembraunce rased from out of the earth When they were so far oppressed it was an occasion to make thē to forget all their hautines and ambition and to confesse that they helde their lyfe of God Now in the end it is sayd We called vpon the GOD of our fathers and hee hearde vs and hath placed vs in this lande which wee doe nowe possesse True it is in deed that God tarried not vntill he was called vpon for he had already made a promise vnto Abraham that at the end of foure hundred yeres hee would take pitie of his seede when it had bin so oppressed so that God would haue the Iewes
to do men good For it is the propertie of God to be liberal to al men Matt. 5.45 yea eun to those which are not worthie therof insomuch that he maketh his day Sunne to shine both vpon good bad After his example we ought to do our indeuer to strayne our selues to the vttermost of our power to benefite al men to do al men good And so it is the common style of the holy scripture to name the faithfull meekes ones Psal. 16.10 specially we see it is as rife a thing as can be in the Psalmes But forasmuch as he sayth to his meeke one it may be taken for the man of thy mercie that is to say for the man whom thou Lord hast elected and chosen through thy goodnes For Aaron attayned not to the dignitie of y e priesthood by his owne desertes but because God vouchsafed to choose him Now then the name that is attributed to him here may be taken as if a man should say in the passiue signification that God vouchsafed to make him a mirrour of his free election yea and that hauing so chosen him exalted him to so high and excellent honour he would haue him to shewe that wee depende wholly vppon his goodnes so that of al y e things which we haue none proceedeth of our owne power or vertue but of his pitying of vs for that he is mynded to shewe his gracious goodnes towards vs. But howsoeuer the case stand Moses ment to declare here that the trybe of Leuye should alwayes serue God with the dignitie of priesthood and that the high priest should bee clothed with the ornamentes that were giuen him to goe into the sanctuarie And in that case hee was not as a mortall man nor as one of the degree of creatures but as the mediatour betweene God and men whereby he surmounteth the very Angels of Heauen For the priest of the lawe was in his office more excellent than all the Angels of heauen And why Because he was to represent the person of our Lorde Iesus Christ who is the head of the Angels as well as of men and hath soueraigne dominion ouer all principalitie not only on earth but also in heauen Yee see then how the meaning of Moses is that the priesthood should be in the trybe of Leuy And let vs marke nowe that Moses magnifieth heere the trybe of Leuye of purpose to wype away the dishonour that was there afore For wee knowe howe Iacob had sayde Gen. 49.5 Yee Simeon and Leuye yee bee instruments of wickednesse yee haue destroyed a towne and yee haue slayne the men like murderers as yee bee I will not haue to doe with you neyther in speech nor in heart I refuse you And thou Leuye shalt bee dispersed among my people for thou art not woorthie to haue any heritage Loe after howe terrible a fashion GOD speaketh against Leuye and all his ofspring Hee seemeth to bee quyte rased out as one that was not worthie to haue any place or degree in the Church But what reuerence nowe had there been in the priesthood if the trybe of Leuye had continued in that reproch For seeing that their father was disgraded by Iacob who was Gods deputie as I haue declared afore what should haue becom of al those which were descended of his race Nowe then it was requisite that this tribe of Leuie should bee re-established to the intēt that the order of priesthood might not be despised least it might keepe men backe from hearkening to the doctrine of their mouth What will become of it if they which haue the charge of teaching the people be pointed at with mens fingers set light by skorned or blemished with any marke of reproch in themselues so as men disdaine them Surely they shall neuer profite men they shall not be able to edifie them men will vtterly mislike of them Nowe we knowe and it shal be declared more fully heereafter that the Leuites were ordeined of God to teach all the people Then if they had beene reputed as men of no valour it woulde haue caried great preiudice with it so as the lawe it selfe should haue had no great reuerence men would haue made no account of it and the very common people would haue shrunke away from the expounders therof Therefore it is not causelesse that Moses telleth them that The Thumim and Vrim of god that is to say his perfections and teachings are in that tribe and God will haue it knowen that there remaineth not nowe any such reproch there as there did before but rather that hee setteth his antsignes there For in Aarons Mytre was Gods name 〈…〉 8.36 euen the name of the Euerlasting and that was a thing exempted from all the world Also there was the iudgement as I saide afore And for what cause was Aaron apparelled after that manner but to shewe that in him there was a myrrour of Gods glory Sith it was so it behooued the people to forget Leuies fault and the punishment thereof which had beene laide vppon him and his ofspring and to receiue Gods Lawe at the mouth of the Leuites and to haue them in estimation and to honour them as Gods messengers or rather as Angels as they be termed in the Prophet Malachie 〈…〉 7. True it is that Moses was of the same tribe but yet did God so prouide that the skorners could not alledge that he had fauored his owne linage or house And why Who is hee that pronounced that sentence against Leuie Euen Moses himselfe for it was he that compyled the booke of Genesis wherein hee spared not the fault of his own auncetor For it behoued him to be as Gods notarie to set down y e sentence both vpon Leuie and vppon all that came of his race Heere then wee see that Moses behaued not himselfe after the manner of men but executed faithfully the charge that was committed vnto him Again the highpriesthood was not in his owne house though it were in his owne tribe He was a greater man than his brother Aaron and hee had children which might haue succeeded in his place And yet for all that hee made none of them prince of the people he made none of them a gouernour neither had they any preheminence aboue the others nay they had not so much as any portion of inheritance but were faine to be contented with the first fruits Tythes and Offerings after the custome of the rest of the tribe of Leuie Moses then gaue not the Highpriesthood to his owne children neither tooke he it to himselfe What were Moses his children then and al his successours They were but vnderseruants of the meanest in the Temple and they were faine to serue there euen without being in any degree of honour God say I ment to prouide that Moses should not bee subiect to any slaunder And therefore the thinges which hee speaketh now of the tribe of Leuie are not spoken in
they were not so greatly dismayed but that they had still an affection to serue God And soothly we shal diuers times see Gods seruauntes sore shaken and y t forasmuch as they be men they be moueâ— when there commeth any great tempest but yet for all that they do not vtterly quaile Euen so stoode the case with Moses and Aaron And for that cause is it saide in this place Thou trieddest him in Massa thou madest him to striue or contend at the waters of Meriba And in that respect did I say that this might be taken as though Aaron were taunted for not being obedient ynough vnto God at Meriba and for that hee sanctified him not by indeuouring himselfe as he ought to haue done Neuerthelesse it may also be noted as truth is that Aaron was tryed as in respect of men and that being so tried or tempted by men he was found faith full in that hee stoode so in contention with them For wee see not that he for his part murmured against God neither scaped there any worde of grudging from him Was hee caried with so diuelish rage as to say Shall we die heere for thirst No he would rather haue died a hundred thousand times than once haue opened his mouth to cast forth one word of murmuring against God What befel him then By reasoÌ„ of the spitefulnes of the people there was a fault committed For Aaron himselfe held alwayes on Gods side and therefore although he did amisse yet the same proceeded not of himselfe And it is the very same thing wherewith we haue seene Moses vpbraid the people saying that he himselfe was punished for their rebellions sake Deut. 1.17 You be the cause saith he that God hath disappointed me of going into the land of Chanaan Hee saieth not I am shut out of it for mine offence but hee casteth the people in the teeth with it saying you were the cause of it And so it is declared yet once againe in this place that Moses and Aaron ought not to be the lesse esteemed of the people nor the priesthood the lesse honoured for that there was some infirmitie in them which was faultie before God For therewithall they had also a wonderfull stoutnesse of minde which is ynough to stoppe the mouthes of all the worlde whereby Moses and Aaron shewed themselues faithfull at the same time so as a man might well see that what feeblenesse so euer was in them it could not cause them to be corrupted and caried away by the leawdnesse of the people or make them to forsake their charge but they continued in weldoing and stoutly withstoode all temptations and incounters shewing that their desire was nothing else but that God should haue his due deserued authoritie among the people and bee obeyed of all men Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him to vouchsafe to make vs perceiue them more and more and that hauing rid vs of all our wicked lusts he drawe vs fully to himselfe and that we may dayly profite and increase in his grace vntil y t being departed out of this world we be come to his heauenly glorie y t forasmuch as we be now a priestly kingdome 1. Pet. 2.9 it may please him to cloth vs with y e righteousnesse vncorruptnes of our Lorde Iesus Christ not in figure as the priestes of the Lawe were but by renewing vs in such wise by his holy spirite that although wee bee not perfect at the first day yet we may at leastwise attaine to that perfection which he calleth vs vnto That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth c. On Wednesday the first of Iuly 1556. The CXCIIII sermon which is the fourth vpon the xxxiij Chapter 9 Which hath saide of his father and of his mother I haue not seene them nor hath knowen his owne brethren nor also hath knowen his owne children For they shall keepe thy sayings and obserue thy couenants 10 They shal teach thy iudgements vnto Iacob and thy Law vnto Israel They shal send vp perfumes to thy nosethrils and lay whole burnt offerings vpon thine Altar 11 O Lorde blesse his substance and make the worke of his hands pleasant vnto thee Breake the backebones of such as hate him that they may not rise vp against him WE be to proceed with the blessing of the tribe of Leuy which I began to declare yesterday I tolde you in fewe wordes that there Moses intended to stablish those whom God had chosen to bee his priestes because it was verie needefull to keepe them from contempt of the people least men might haue made none account of the doctrine which they were to deliuer vnto them and therefore it behoued them to be in good estimation as Gods seruaunts and representers of his person And that is the cause why Moses declareth that although Aaron was tried in Massa and suffered some trouble yet notwithstanding God ceased not to retaine him still in his seruice yea euen him and all his ofspring And nowe Moses sheweth whereunto God had called the house of Leuie and what was the office of the highpriest He saith first of al That they knew neither father nor mother that they had forsaken their owne Children and that they tolde their brothers they wiâ—t not who they were And that is to shewe that forasmuch as God had chosen them it behooued them to forget all thinges that they might giue themselues wholly vnto him Nowe wee knowe that when the Priestes were presented as all other oblations were Nomb. â— 10.11 men laide either their one hande or both their hands vppon them to betoken that they were no more at their owne libertie but that they were saÌ„ctified to such a vse as it behooued euery one of them to imploy themselues wholly to their office and to be altogether at the appointment of God True it is that the same condition is required of all the faithfull for we ought to bee dedicated vnto God in sacrifice Rom. 12. â— But yet must the preachers of the worde leade the daunce and consider themselues to bee double bounde yea and more straitly The thing then which Moses meant to betoken in this text is that seeing God had so highly honoured the tribe of Leuie as to haue them all to be his Priests it behoued them to forget both father and mother to be vnaddicted to their fleshly affections yea and to giue ouer eueÌ„ their owne children Not that God intended to alter the order of nature but to shewe that when the case standeth vppon the performance of their charge they must not bee turned from it by any worldly respect neither must any thing withholde them from executing throughly faithfully whatsoeuer God commaundeth them Now then he that will serue God must not forget his father mother by forbearing to do
Baptisme the marke of Gods free bestowed Adoption 1110. b 40 It auaileth vs not any whit to haue hearde Gods worde vntill our Adoption be sealed by the holy Ghost 440. a 30 Why the couenant and Adoption that God had made with the Iewes was broken off 420. b 20.30 Whereunto the Adoption of vs to bee Gods children tendeth 355. a 10 Of the fauourable Adoption of almightie God most notable doctrine 169. a 10.20.30.40.50 At what time God vouchsafed y e Iewes his Adoption 181. a 10 In what respects we doe what we can to ouerthrowe Gods Adoption 300. a 40 Our Adoption to bee the members of Christ is by the Gospel 62. b 60 Howe we blot out the writing of our Adoption 313. a 10 Of the Adoption of the Iewes and to what intent the same was 917. a 10 The end of our Adoption and wherto the same serueth 910. a 30.40 The benefite of our Adoption in Iesus Christ. 28. a 50 Of our Adoption that be Christians vnder what condition the same is 882. b 50.60 The warrant of our Adoption must suffice vs against al troubles and aduersities 105. a 10.20 What our behauiour ought not to be when God hath vouchsafed to make vs his children by Adoption 43. b 40. Looke Election Aduance That wee Aduance our selues against God though we wil be acknowne of no such thing 410 b 10. c. Howe men behaue themselues in their Aduancement and a warning vnto them 363. a 30.40 Aduanced How he that is Aduanced to some degree should bethinke himselfe 363 b 40.50 Howe we must behaue our selues when we are aduanced by God 363. a 60. b 10 Aduancement Of the AduancemeÌ„t of Iosue into Moses roome being but his seruant 51. a 10.20.30 How we ought to reason with our selues touching others Aduancement 52. a 20.30 AduancemeÌ„t made Ieroboam to turne away from the true religion 64. b 10 20.30 We ought to repine or grudge at y e Aduancement of others 51. b 20.30 Euerie man seekes his owne Aduancement 51. a 30 To what intent God vouchsafeth men Aduancement and preeminence 51. a 40.50 Aduantage Howe the Iewes construed al the promises of the holy scripture to their own AduaÌ„tage 580. a 20.30 Looke Gaine and Profite Aduenture The meaning of this sentence spoken by God I will come against you at al Aduenture 990. a 10 Of this word Aduenture vsed in scripture and whereto the same hath relation 989. b 30 Of walking at all Aduenture and howe that word vttered by God is meant 989. b 30.40.50.60.990 a 10 Aduersitie Euen in our abundance wee must bee mindfull of our Aduersitie Reade how 368. b 30 Gods mercy becoÌ„meth better knowne vnto vs if the Aduersitie whereout we are deliuered bee recorded vnto vs. 366.110.20.30.40 Our behauiour in Aduersitie noted to our shame 156. a 60. 10 Why it is good reason that we shoulde passe the way of Aduersitie 359. a 40 How we must call our selues to remembrance when wee see any folke pinched with Aduersitie 210. b 40.50 How farre foorth Aduersity must ouermaster vs. 156. b 10 Howe long and during what time wee must be patient in Aduersitie 156. b 10 How we hauing had experience of Aduersitie should bethinke our selues of others being in the same case 589. b 50.60.590 a all Aduersitie likened to a fornace why 349. b. 20.30 A meditation to bee vsed of vs both in our Aduersitie and in our prosperity 348. b 20.30.40 Patience knowen in aduersitie 349. a 20 Aduersities Gods purpose in suffering vs to languish in our Aduersities 106. a 10 How God will haue vs vse our selues in Aduersities 140. b 20 Who they bee that are willing to returne to God in their Aduersities 156. a 30 How we thinke vpon the Aduersities wherewith God yerketh vs. 348. a 10.20.30.40 All the Aduersities that God sendeth vs are instructions c. 347. b 10 How wee shoulde bee priuileged from all the Aduersities that trouble vs. 360. b 10.20 Men themselues are to be blamed for all the Aduersities and miseries which they endure in this worlde 263. b 30.50 Whereof God putteth vs in minde by the Aduersities which he layeth vpon vs. 410. a 20. Looke Afflictions Chastisements Adulterer Touching these wordes Thou shalt not be an Adulterer read page 224 a 20. the whole sermon through Looke Fornicators Adulterers In what respects God esteemeth vs for Adulterers 225. a 10.20.30 Looke Whoremongers Adulterie How we ought to loath the worde Adâ—ltetie when we heare it 225. a 10 The literali meaning of these words to commit Adulterie 224. b 30.40 Adulterie the chiefe breaking of mariage 224. b 50.60 Howe the lawe forbidding women to weare mens apparel expoundeth the commandement Thou shalt not commit Adulterie 774. a 50.60 b 10.20 The commandement Thou shalt not commit Adulterie explaned where adulterie is throughly described 788. all What we haue to learne in that God punished Adulterie so grieuously 788. a 30.40 What we haue to gather by that fact of Christ in that he punished not the woman taken in Adulterie 790. b 60.791 a 10 Diuorsement permitted by Christ in y e case of Adulterie 839. b 60.840 a 10 c. Looke Fornication WhoredoÌ„ Adulteries The true cause why Adulteries are so ranke and rife 977. b 50.60 Aduocate We must let Christ alone with the office of Aduocate where also the Papistes doctrine twyted 418. the whole page Looke Mediator Aegypt A description of the people of Aegypt 599. a 20.30 Why Aegypt is termed the house of bondage 185. a 20.30 Aegypt was fuller fraught with ydoles than all the worlde beside 185. b 10 The lande of Aegypt watered partly by raining and partly by nature 466 b. 30.40 c. The lande of Aegypt hath one propertie which all other lands haue not 466. b 40 Aegyptians The vaine boast of the Aegyptians touching their long continuance 1129. a 20 The reason why God commaunded the Iewes that they shoulde not abhorre the Aegyptians 808. all and so forwarde in the sermon 132. In what cases the Isrealits were bound and beholden to the Aegyptians 810 a 30.40.50 Why it is saide that the Aegyptians shall be receiued into the Church 810. a 20.30 c. Why the Aegyptians are holden for the cursedst people of all nations in the worlde 811. a 40.50 c. The Aegyptians in Moses time noted for their grosse idolatrie 101. b 40.50 Affaires Who bee aduised and who hastie in dispatching their affaires 340. a 30 Looke Labour and Workes Affections Vntill when our Affections will be inordinate whether it be in mirth or in mourning 554. a 10 How wee bee carried and driuen by the headinesse of our affections 518. b 20 In the executing of iustice all Affections of friendship and kinred c. must be suppresed Read sermon 130. and page 801. a 10.20 The cause why wee bee entangled in earthlie lustes and Affections 3. b 40 Our naughtie Affections turne vs away from God c. 114. a 10 Our Affections
a all A commendable and well ordered Moorning for the death of good and honest men 1242. a 60. b 10 Moorning for the dead must be moderated and done with measure 1242. b 10.20 In Moorning for the dead that were our friendes we must not fal into despaire as howe 1242. b all Mother Why the Church is generally called by the name of Mother 883. a 20 Of children that refuse to obey their Mother and that rule ouer them belongeth vnto her likewise 755. a 50.60 Mothers Against Mothers that haue no care for their children 775. b 30.40 Looke Parentes Mortification Of Mortification which is the perfection of our life 443. a all Of the sacrifice of Mortification and howe wee should present ourselues therewith before God 820. b 40.50 Touching the Mortification of our affections lustes and vices Reade page 731. a 30.40 c. b 60. 732. a 10. 747. a 10 Moses Whether Moses saw God in his glorie or no. 255. a 60. b 10. he was buried in Nebo and that God buried him 1237. a 40. 1180. a 10. he prepareth himselfe to die according to Gods will 1236. a 10. he was not buried after the common fashion and why 1237. b 10. Why his face was couered with a veile 1200. a 50. 403. b 20.30.40 after what sort hee was glorified and of the shining of his face 1188. a 10. 1237. b 50.60 his blessinges vpon the twelue tribes seuerally expounded in the sermons 192.193.194.195.196.197 in what respect hee was called the man of God 1185. b 10. it is not meant that he was a king in Israell as some gather by the text in whose time no king was in Israell 1192. a 20. hee was of the tribe of Leui and howe he dealt with that tribe 1199. a 40. Of him and Aaron and of Gods punishing of them 1178. all 1179. all what was the cause that he set all his minde vpon the good mountaine c. 103. a 10.20 of his meekenesse and the excesse of his affections c. 97. b 40.50 howe he should offende seeing it appeareth not in the whole storie 49. a 10.20.30.40.50.60 Iethro an heathen man was his father 13. a 20. the singlenesse of his heart in discharging his office 5. a 60. b 10. his authoritie in publishing the lawe and what those hornes which men attribute vnto him were 1. b 30. 2. a 10. he behaued himselfe louinglie and rigorously to the Israelites reade the place howe 144. a 30.40.50 he testifieth his fault why he was excluded out of the lande of Chanaan and what he teacheth vs in that behalfe 1073. b 30.40.50.60 1074. a 10. 1183. a 10. no prophet in Israel like him and why God did so magnifie him 5. a 20.30 1246. b 30.40.50.60 1247. al 258. b 10.20 1198. b all 1246. b 30.40 1247. a all 266. a 20.30 389. a 40.50 he is moorned for of all the people of Israell and what wee haue to note in that 1241. b 50.60 the cause why his life was so prolonged 1241. a 40.50 his age and diuerse thinges notable in him 1241. a 30.40 c. 98. a 10.20 1073. b 20. a forme of speech wherby he might seme not the mildest but the roughest man aliue 1101. a 10.20 God telleth him that hee must die and what wee haue to learne thereby 1088. b 10. c. why his graue is vnknowen to this day and what wee haue to note thereupon 1240. a 20.30.40 1237. b 10.20.30 1184. a 60. hee beareth Gods banishing of him out of the lande of promise patiently and of his fault 1236. a 10. b all 1182. b 30.40.50.60 1183. a 10. he sawe the lande of promise but was shut out of it and why 1073. a 40.50 1235. b 50.60 1179. all 1181. b 30.40 the great care that he had for the peoples welfare 142. b 30.40.50 he is disgraded from his office and Iosua set in his roome 197. a 40. Notwithstanding his age of sixe score yeeres yet did his senses continue in their full strength 106. a 30. he obteined speciall fauor in Gods sight aboue all other and why 105. b 30. though hee were bereft of the lande of promise yet was that no impeachment to his saluation 104. b 20 Mouth The meaning of these wordes Man is nourished by euerie worde that coÌ„meth out of the Mouth of God 351. b 30.40.50.60 352. a all In the gospel we haue the Mouth of god open most of all 32. b 40 In what sort we must pray to God with our Mouth 362. b 10.20.30 What is meant by yeelding to Gods Mouth 32. b 20.30 33. a 10 20. 52 b 40. 1237. a 50 Of hauing the worde of God alwaies in our Mouth Reade all the 176 sermon where Moseses song is treated of and in the sermon going before being the 175. How the Iewes were disobedient to the Mouth of God 55. b 60. Looke Worde of God Mount Why Mount Horeb ought to haue beene sanctified and acknowledged holie 387. b 10 Why Moses and Helias did appeare at the transfiguring of Christ vpon the Mount 390. a 10 Why God choose Mount Sion for his dwelling place 1210. b 50 Moses is tolde of God that he shall die vpon Mount Nebo 1180. a 10 The situation of Mount Pharan mount Seir and mount Sinay 1186. b 10. Looke Hill Multitude Doctrine to be gathered vppon these wordes God spake to the whole Multitude 248. a 10.40.50.60 b 10 20.30 40 Two preferred before a whole Multitude of seuen hundred thousande 47. a â—0 When and in what cases we must let the greater Multitude of men alone 31. b 10.20 To be carried away with the Multitude is no good excuse for vs before God 31. b 40 Not the Multitude but the better sort to be regarded 31. a 20.50 The common trade and custome of the Multitude 31. b 30 The Papistes vaunt their religion to be true because it is receiued of the greater Multitude 1040. a 20 Murmur Dauid diuersly affected in his life time yet did he not Murmur against God 951. b 30.40.50.60 952. a 10. c. In what daunger hee is that doeth but Murmur against his neighbour 220. b 50. 221. a 10 Wee must not Murmur at our estate how miserable and distressed soeuer it be looke the place 409. b 30.40 Murmuring Two hundred and fiftie swallowed vp of the earth for Murmuring against Moses and Aaron 461. b 50.60 The Murmuring of the Iewes against God at Giberoth Thauah 407. b 40.50.60 Why the Murmuring of Aaron against Moses was not punished considering that others offending in the like were not vnpunished 851. a 30. 40.50.60 What will become of our Murmuring against God if we be afflicted out of measure to our owne seeming 89. a 40 The maner of the Israelites Murmuring in the wildernesse 49. a 10.20 408. b 40.50 409. a 30.40 The Murmuring of the Iewes made
â— 10 God chooseth men of no reputation to represent his Person 184. a 40 Of this word Person how it hath beene expounded and how it is expounded 623. a 60. b 20. 18. b 50. 19. a 10. 446. b 50. 447. a all Persons That vnder false weights and deceitfull measures all accepting of Persons are condemned by God 887. a 40.50.60 What a mischeefe it is to haue wicked Persons in a citie 548. b 20.30 that such are not to be borne with al. ibid. 40.50 Manifest doctrine against all worthinesse of Persons 166. b 10.20.30 Mens vices must bee killed and their Persons spared reade how 731. a 20.30 b 60.732 a 10 Of the persons of them that bring Gods worde vnto vs and that we must not depend vpon them 717. b 10 In criminal cases no respect is to be had of Persons 708. a all What is ment hereby that there is no accepting of Persons before God 19. a 50 Of hauing respect of Persons in iudgement reade notable doctrine 623. b all 624. all Phisician The diuell admitted to bee S. Paules Physitian 1163. a 30 God is our Physician and how he tempereth his medicines 1163. a 30. b 10.60 Howe God playeth the part of a good Physician and the meanes which he vseth to cure vs. 1166. a 50.60 b 20.30.40 Picture Whatsoeuer we see we may represent by Picture 138. a 10 The making of any Picture of God vtterly forbidden of him 138. a 50 Of the Picture of Iesus Christ which the Papists set forth in their Churches with a curten drawe before it 504. b 30.40 Looke Idol Image and Representation Pilgrims That we bee but Pilgrims vpon earth where reade and marke much notable doctrine 615. b all Looke Wayfarers Pilgrimages Of the Pilgrimages of the Papistes whence they were deriued whom they imitate in that toy as they saiâ— 601. a 10.20 The Pilgrimages of the heathen not cleane abolished but changed looke the place 495. a 10 Pillar Of the Piller of y â— cloud the fire which appeared to the Iewes 1087. a 60. b 10. Looke Fire Pitie How men are mooued with a foolish Pitie wherwith they offeÌ„d God read that place 402. a 40.50.60 b 10. 305. a all b 10. 708. a 30.40 b 10 An exhortation to Pitie such as bee in miserie and distresse 864. all In what respect magistrates must haue Pitie on offenders when they put them to death 800. a 60. and 694. b 40 What the Pitie which God had on our forefathers doth import 168. b 40 The purpose and intent of God in not shewing Pitie to all alike 166. b 50 Against dissembled Pitie and compassion too too common nowadayes 583 a 30.40.581 a 10. Looke Compassion and Mercie Pitifull An exhortation to be Pitifull reade the same 330. a 10 How a iudge when he vseth rigour must be Pitifull 330. a 10 Against such as in cases of iustice are more Pitifull than they ought 328. b 10.20.30 Looke Mercifull Place The reason why God did choose one certaine Place wherein he would be worshipped 893. b 20.30.40.50.60 894. b all 565. a 50. 509. b 20.30.497 a 50.60 God held his people a great while in suspense before he shewed them the Place where he would dwel for euer 498. a 50.60 b 10 Though God chose a Place to be worshipped in yet he is not to be tyed to a place 498. b 20.30 497. a â—0 60 Of seeking the Place which God hath appointed to be â—erued in of such as exempt themselues from that place 497. b 20.30.40.50 Notable doctrine vpon these words In the Place which thy God shal choose 496. a 40.50.60 b all 497. a 10. Looke Sanctuarie of God Plague Of the most dreadfull Plague that can fall vpon vs. 982. a 60. b 10 A most dreadful inward Plague denouÌ„ced against the despisers of god 1007 a 10. b 60. 1008. a 10. b 60. 1009. a 10. Look Affliction Chastisement Punishment Plagues Of the Plagues of God and that he will make them woonderfull great and certaine 1001. a 20.30.40 The true cause why y e manifold Plagues of Gods vengeance do pursue vs. 986 b 10.20 c. all Of the Plagues of Egypt and that they were schoolings to the Iewes and to vs. 1001. b 50.60 1002. all How the Plagues of God follow y e footesteps of the wicked and that when they haue escaped one they are ouertaken of another 984. b 40.50.60 985. a 10. c. The 156.157.158.159 sermons conteine certaine specified Plagues denounced against the breakers of gods law The diuerse and loathsome Plagues that God will lay vpon them that be hardened in euill 968. b 10. Looke Afflictions ChastisemeÌ„ts Punishments Pleasure What kinde of Pleasure it is that God taketh in dooing good and persecuting 1004. b 50.60.1005 a all b 10 Pleasures Men become brutish through Pleasures and abundance of wealth 279. b 40 Pledge Of taking a Pledge for money lent to them that did lacke reade howe the lawe prouided 852. b 60. 853. a 10. c. the whole page In what cases the Pledge of the poore is to be restored againe 853. b 40.50.60 The meaning of these words that the poore whose Pledge we restore shall blesse vs. 854. b 50.60 855. a 10. c. Looke Gage and Pawne Plentie At what an euill point men be to God-ward in their Plentie and how God dealeth with them in that case 993. a 40.50.60 Looke AbundaÌ„ce Welth Plowe Why God forbad the Iewes to Plowe their ground with an Ox an Asse 778. a b 60. 779. all 780. all The Plowe cannot worke well vpon the ground except the beastes be matches 780. a 40 Pockesfrench The french Pocks a disease not known a hundred yeares agoe 1003. b 10 The french Pockes counted an ordinarie matter of whom and that it is a kinde of leprosie 672. a 10 Of the french Pockes whereat men wondered for a time and feared it 971. b 60. Looke Leprosie Diseases Policâ—â— God would there should be ciuil Policy in this worlde 118. a 50. Looke Gouernement and Order Polygamie Why Polygamie was permitted vnto the Iewes 836. a 60. b 10 What is commonly alledged for the allowing of Polygamie 75â— a 30. and against the same ibid. b 10.20 Polygamie or y â— hauing of many wiues forbidden all men in common 652. b 30 Polygamie of the Patriarches is not an example for vs to follow 652. b 30.40 Salomons Polygamie or hauing manie wiues seemeth blamelesse 653. a 40. therein both Dauid and Solomon offended ibid. b 10 Polygamie forbidden to the kings of Israel 652. b 30. c. 653. all From whence Polygamie came 653. a 30 Dauids Polygamie excusable to y e world ward 653. b 10. Looke Wiues Poore S. Pauls meaning in saying that he could skill to be Poore 1126. b 60. 1127. a 10 Howe the Poore were prouided for in the
Warre 65. a 10 They that make Warre are commaunded to pay for their bread and water 65. a 10 What iust cause the Israelites had to make War against the Chananites and the other nations 728. a 10.20 c. Howe the mischeefe that happeneth in Warre maie also befall to priuate persons 726. a 40.50 Foure kind of men whom God will not haue compelled to goe to Warre gainst their enemies 718. b 20. c. With what doctrine the faithful should be armed in time of warre 721. b 30.40 No Warre is iust vnles God be the author thereof and why 712. b 10.20 In what cases it is lawefull to make Warre and vppon what condition 712. a 10.64 a 60.718 b 30.40 Looke Battell VVarres God sheweth tokens of his wrath wheÌ„ Warres are towardes in the worlde 968. b 30.40 The sore exactions of Princes for the mainteinance of their Warres 64. b all A lesson for such as take Warres in hande 67. all 64. a 60. b 10.726 a 30 Of Warres lawfull and vnlawefull read at large Page 711. b all The Warres that are made nowadaies are like the game of the Barriers Looke how 67. a 60. b 10 A demaund whether Warres be made nowe adaies by the authoritie of God 63. b 30 Of diuerse good orders that woulde be kept in VVarres and in the time of warres 811. b all Looke Lawe of Armes VVarfare VVhy and with whom we haue a continuall VVarrefare all our life time 721. b 40.50.60 VVhat Christian Princes haue to consider why they go on VVarrefare 721. a 40. Reade notable doctrine vpon the case of VVarfare 722. all 723. all 724. all 720.721 The estate of the Church is a VVarrefare what we haue to gather therof 722. a 30 VVarriour Gad the sonne of Iacob prophesied to be a fortunate VVarriour 1222. a all VVarant In what thing the greatest VVarrant that wee haue of our Lorde Iesus Christes presence among vs. 497. b 60.498 a 10 Of the VVarrant of our election and what it is 1064. a 60. b 10 VVhen and at what time we had a full VVarrant of our saluation 599. b 50 60. and 600. a 10. Looke Adoption VVarning That wee ought to take VVarning of Gods vengeaunce and the manner howe 979. b 10 A VVarning vnto vs by the example of the Iewes 118. a 10 A VVarning to trust that God will discomfite our enemies without the power of man 71. a 50. A VVarning to all folke to obey their superiours and not to vexe them in such sort as they shall swarue from the right way 104. b 10 A Warning vnto vs not to tempt or prouoke Gods wrath 57. a 40.50.88 b 50.60 A VVarning that we attempt nothing against right and reason 86. b 30.40 A VVarning to such as haue the office of preaching Gods worde 56. b 10 A VVarning vnto vs if God make vs not feele his fauor and loue in this worlde 50. b 60. 51. a 10 That wee ought to take VVarning to liue warilie by others examples 521. a 10.20.30.40.42 a 60 Howe we must proceede against him that wil not take VVarning when he is reproued for doing amisse 700. a 10.20.30.40.50 The Papistes replication when they haue VVarning giuen them of their superstitions 521. b 30.40 Looke examples Warnings That other mens harmes are our Warnings the same is opened by examples 706. b 10.327 b 40 Howe our VVarnings by our worde of mouth shoulde bee spiced 331. a 20. Wash To what ende the Lawe prouided that men should VVash themselues with water for any bodily defilemeÌ„t 812. b all Washing Of Pilates VVashing oâ— his hands and whether he were thereby cleared of the death of Christ. 741. a 50.60 Washinges What we haue to learne by the ceremonie of Washings mentioned in y e lawe 813. a 50.60 b 50.60.299 a 50 499. b 10 The Washings of the Turkes and Sarasens and whence they haue them 553. a 30. Looke Sacrifices Wash Howe Priuate persons must put this lesson of making anie Wast in vre 735. a 20. c. Touching the Wast spoile speciallie in warre and otherwise and howe we shoulde bethinke our selues in that case 734. a 20.30.40 c. Why to make Wast of couÌ„tries lands is thought lawfull nowadaies 734. b 10 Watch. An exhortation to vs to Watch and great reasons shewed why 470. a 30.40.50.60 b 10. c. Water Water was set readie at the doore of the Temple to cleanse him that shoulde eate of the flesh of the sacrifices 512. b 10 Whether Water in baptisme be of the force to worke any thing necessarie to saluation 1244. b 50.60.441 a 10.20.741 b 30.598 b 10.812 b 10.20 Water out of the rocke neuer failed the Iewes in the wildernesse 1020. b 60.409 a 10 The cause why it is said that the Israelites during the time of their being in Aegypt had euery man as it were a garden and were faine to haue Water to moisten them withall 466. b 40.50.60 The Israelites paied readie moneie to the Moabites and Ammonites euen for their Water that they drank 69. a 40.50 Looke Baptisme and Sacramentes Way Of diuerse thinges that turne vs out of the right Way and remedies there-against 473. a all b 10.20 But one onelie Waâ—e from the which it is not lawfull for vs in anie wise to steppe aside 471. a 30.403 a 50 To what ende God calleth his lawe a Waie 263. a 10.20 Whether it be possible for vs to walke throughout in the Waie of the Lord 263. a 60 The meaning of these wordes Thâ— Waie which Iesus Christ made is freshe 26. a â—0 Against such as turne the children of God out of the Waie the diuerse meaneâ— which they vse in that behalfe 888. b 50.60 What wee haue to pray for at Gods hande seeing we bee so frowâ—rd as to turne aside from the right Waie 519. a 40 Of a Waie which is verie harde and verie plaine and easie which waie the Lorde sheweth vs Looke in what respects 492. a 60. b 10 Wayes Of the Waies of God and that this word Waie is taken for al manner of doings 1108. a 30.40.50 Of two things which ought to teach vs to feare God and to walke in his Waies 458. a 30.40.357 b 50.60 How God hath shewed vs al his Waies 358. a 10.20 The meaning of Ezechiell by these wordes Thou shalt remember thine owne Waies and bee ashamed of them 634. b 10 Wayfarers That in this worlde we â—ee as Wayfarers and howe their case standeth 617. a 50.60.604 b 10.490 a 10. What we haue to learne by the Iewes eating of their passeouer like Wayfarers 604. b 30.40.605 a 10.599 b all VVaifaring We must vse this worlde as a Waifaring or straunâ—e countrie 411. b. 50.60.909 b 10 VVedlocke Of the nature of Wedlocke and the ende of the same 836. b 30.40.50.838 b all 225. a 40.50.839 a all 978. a 10.20.750 all Read the 128. Sermon 228 a 10.791 a 50. Looke Mariage VVeake What a man must doe when hee seeth
swaruing aside one way or other Yea hee will haue them to waite for the worde from his mouth and hee telleth vs that hee vtterly mislyketh all that euer men doe bring of their owne Esa. 1.13 and that it is not only vaine but stinking and abhominable in his sight Neuerthelesse it is an ordinarie matter in Poperie to forge such pelting trifles and gewgawes without number Yea and it is a common prouerbe among them That whatsoeuer is doone of a good intent is well done yea but God saieth the cleane contrarie So then let vs note that as the people is in this place warned that they haue no libertie graunted vnto them to choose what place euerie man listed as who shoulde saye wee will serue God in this place and hee will accept well of it but that they must come vnto the place which hee himselfe had appointed and not attempt any thing vppon their owne heades but onely followe the saide rule of resorting to the place which God had marked foorth Whereby we see that when the case concerneth the seruing of him we may not attempt any thing of our selues but holde vs vnto that which hee hath ordained Nowe in deede it is true that at this day there is no such peculiar place appointed wherin God wil be worshipped or wherein he will haue sacrifices made as was the temple of Ierusalem yet notwithstāding vnder one particular we haue here a generall instruction that it is not lawfull for vs to doe what we thinke good to worship God withall but that we must haue an eye vnto that which he requireth and lyketh of and neuer passe beyond those boundes Let vs come now vnto this saying That the man shall offer himselfe vnto the Priest and say Beholde I protest here that my father was a Syrian a very beggar and came into this land lyke a poore hunger staruen soule and was afterward driuen into Egypt from whence at length God brought him backe againe and gaue vnto vs this Land wherein wee dwell now through his fauour Now by this manner of protestation the Iewes were done to vnderstand that they ought to come vnto GOD without compulsion as if it were sayd I looke not to be thrust foreward I looke not to bee called vp by processe as one that minded not to doe his duetie but by force but I protest that is to say I offer my selfe here of mine owne good will I come aforehand In deede God had appointed this law as I haue already tolde you it was to reproue the people of their vnthankfulnesse but yet for all that his intent was that the people shoulde come their owne good will and that is the thing which I haue already touched I might seeme at the first blush that GOD constraineth vs but yet hee meaneth not to stand vpon this poynt it is but to inure vs to an vnfayned and freehearted obedience At the first wee be lyke the young Heiffers which cannot skill to beare the yoke For when a man setteth a young Heiffer first to the plowe he turneth away his head he strugleth striueth and chafeth and in stead of going forewards he draweth backward vntil he be tamed In lyke case is it with a horse there is much a doe with him at the first before hee can be broken God vseth vs in the same manner howbeit but to make vs tractible that whē we be once brought to subiection then we may come with a free franke wil to yeeld ourselues obediēt vnto him Let vs not therfore abide stil in this slauish feare but let vs know y t God is our father and that we ought to take pleasure in framing our selues according to his will Let euery man therefore enforce and set foreward himself herein that we may truely say Behold I protest that I am bound vnto my God Now it is sayd afterwardes My father was a Syrian No doubt but this is meant of Iacob not that he was borne in Syria for he was borne in the land of Chanaan and his father was a straunger there and had not one foot of ground to dwell on he had onely a burying place which he bought for his monie and they were faine to remoue often out of one place into an other as men draue them out They were lyke byrdes vpon a bough 〈◊〉 37.41 Besides this Iacob was banished out of his fathers house and forced to get him away because his brother Esau threatned to kill him By reason whereof he abode a long time in the land of Syria he dwelled there fourteene yeere to get him those wiues which hee had namely Lea and Rachel and after that he serued his father in Law Laban for sheepe because he would not depart home altogether naked Ye see then how Iacob was first a poore wanderer and had soone forgotten the land of Chanaan when he was gone out of it In deede God alwayes kept him in sure trust of y e promise which was made vnto him concerning that land and that was the cause why hee made that vowe of his Gen. 28.20 when he went out of the land which was giuen vnto him yet neuerthelesse he was olde before he went out of Syria Behold being a man broken with age and striken farre in yeares he entreth againe into the land of Chanaan that as a Syrian for he is altogether new he commeth thither as one that had neuer bin there before and although he had then some wealth yet were all his miseries there brought new again to his minde My father a Syrian was in the very way of destructiō For how was he afflicted when hee was constrained to leaue his fathers house He hath the knife held as it were to his throate Gen. 30.31 for behold Esau his brother seeketh to put him to death Esau is possessed as it were w t a diuelish spirite to persecute his brother Iacob And when Iacob meant to returne into the land of Chanaan behold that cruel beast namely Laban deuoureth him not onely fleecing the wool from his back but also oppressing him after a tyrannous manner In the end he must yet appease his brother Esau in which miserie of his he is as it were halfe dead and maketh no other account but to be vtterly cast away he thinketh neuer to saue his familie Gen. 32. Neuerthelesse he diuideth it into foure bandes that if the one might not be saued the other might escape Beholde to what shift hee is put and how hee deuiseth with himselfe well if there bee no remedie but that thou must dye well yet some one of thy children maye escape and although I cannot saue all yet God will keepe some one aliue to performe his promise in him Such was the comming home of Iacob So then it is not sayd without cause in this place that hee was at the poynt to be destroyed yet did God succor him as it is sayd here Neuerthelater Iacob is yet farther