to reade it diligentlie to remember it faithfullie and to expresse it fruitfullie in thy conuersation to the glorie of God the profite of his people and the saluation of thine owne soule through Christ. In whom I rest alwaies Thine vnfayned T. W. the Lord his vnvvoorthie Seruaunt To all the faithfull which hold the holie faith of the true Catholike Church and generallie to all Christian Readers Greeting in Iesus Christ our Lord and GOD. Amen IT is not without cause that the psalme speaking of the great benefits which GOD had bestowed vpon the Iewes among whom was his Church at that time doth cheefly magnifie the grace which he had vttered towards them in deliuering vnto them the sure rule of his seruice the true maner of good life the right way of saluation aswell by the writings of Moses and other his seruants as also by the liuely voyce of them agreeing with their writings For without that all the abundance and prosperitie which they could haue had had beene but as records against them to haue increased stil the measure of their condemnation Therefore hauing spoken of Gods defending of the gates of the holy citie Ierusalem of his blessing vpon the inhabiters thereof of the peace and quietnesse that was in all coasts about it and of his carefulnesse in furnishing it with all things necessarie for the maintenance of the whole people finally he setteth downe the principal point whereon the sweetnesse and assurance of all the rest hung saying He hath giuen forth his word vnto Iacob his statutes and iudgements vnto Israell And this benefite was at that time peculiar to the citie of Ierusalem and to the people that came of Abraham according as it is said expresly in the same text that God had not delt so with any other nation nor giuen them knowledge of his iudgements But we know that Iesus Christ hath by his comming made the same grace to extend to al nations of the earth and that looke whatsoeuer he had promised by his Prophets in the holy scriptures he hath performed it by his holy Apostles who haue preached the Gospell faithfully as their writings do autentikely fully and sufficiently witnesse This aduertisement therefore belongeth as now to all churches of our lord Iesus Christ in what countries soeuer they be so as they ought to acknowledge Gods mercie in that he teacheth them familiarly and in such language as they may vnderstand by the reading and preaching of his worde For so little ought the long interceassing of so great a benefite inforced through the tyrannie of Antichrist to make vs to holde scorne of it now that God renueth the course thereof againe that contrariwise wee should thinke it the more sweete and amiable praysing God for restoring vs the thing through his great mercie which Satans vnderlings had wickedly bereft vs of acknowledging that God had beene too sore prouoked by the sinnes of the worlde when he punished it in such sort and seruing him with such obedience according to his worde as we may not prouoke him hereafter to vse the like vengeance against vs or our children after vs. And no doubt but this lesson is told vs throughout the whole Scripture from the beginning to the end of it and specially in the bookes of the New Testament wherin the perfection of all learning is throughly comprised wel written and faithfully inrolled Neuerthelesse forasmuchas the books of Moses the seruant of god are as the fountain from whence all after coÌmers that is to wit both the Prophets and the Apostles haue drawne water you will not beleeue how greatly it is to the benefit and behoofe of the Church to confer them with the other books of holy writ And for the same cause hath God by his prouidence preserued them so woonderfully from so many dangers through so long a race of so many hundred yeares For there besides other things we see the antiquity of our faith and that the substance of true religion hath alwaies been one yea and that the very forme of it hath euer tended to the perfection that is fully and infallibly shewed vs in the holy writings of the New Testament And in very deede whereas S. Peter saith generally of all the Prophets that the faithfull do well to take heede to their wordes that they may go foreward in Christianitie it is full certaine that therin he comprehendeth Moses as the foremost of them al. And in asmuch as he wrote of Iesus Christ as Christ himself auoucheth in expresse words in y e fifth Chapter of S. Iohn it may well be concluded according also as saith the Apostle to the Hebrues that his speaking and writing was to beare record of the things that were to be spoken afterward namely by the son of God his Apostles as we reade them written in the new Testament Now among the books of Moses al such as can skil of theÌ wil easily grant that as Deuteronomie is the last so it teacheth whereto the other books tend shewing the meane how to fare the better by them yea and conteining as it were the summe of theÌ Therfore it is very likely that that was the cause which moued our welbeloued brother or rather good father Master Iohn Caluin that most faithfull minister of the Gospell of Iesus Christ to preach and expound the same in the Church bicause that by his setting forth therof he should after a sort coÌprehend the other next three also so farre forth as the vnderstanding of them should be needfull for the people His sermons therfore were faithfully gathered in order like as his sermons were which he preached vpon other books of y e scripture wherof many haue beene printed here already And in the meane time til all the rest of his sermons may by Gods helpe be brought to light it hath seemed good that these same should be put forth first in the meane while the impression wherof should not neede any commendation or preface but that the long continuance of custome requireth it For as many as haue heard true report of the person and skil of that good man Master Iohn Caluin wil be sufficiently drawne to the reading of his sermons by finding his name here set vnto them assuring themselues that they shal not finde any thing in them but such as agree with Gods spirite that is to say profitable good and holy things As touching the principall and notablest points that are to be found here there might very well be made a rehearsall of them to giue the readers some tast of the whole booke of the said sermoÌs at their first entry But forasmuch as it is better that euery man should hie him to the reading of them and to heare the preacher himself speake as it were in his owne person we purpose not to enter into such discourse which might peraduenture be somewhat with the longest Onely we will touch one point wherof some word hath beene cast forth already heretofore
in saying it is the loue of God For it is not ynough for vs to knowe that God hath chosen vs to himselfe but we must also know what it is that moued him thereto and how he was induced thervnto Did hee seeke the cause of it out of himselfe No but his owne loue was the cause that he chose vs. Nowe when the scripture speaketh of Gods loue it meaneth that free fauor which he beareth towards vs so as he respecteth not our persons nor seruices nor aught else that wee can bring Sith it is so let vs consider here Gods goodnes two wayes For first of al when we haue his Gospel preached among vs and his Sacraments whereby he gathereth vs as it were into his fold and sheweth himselfe to be our shepherd it is say I a choosing of vs for the which wee be greatly bounde vnto him in so much that our maliciousnesse must needes be cast in our teeth and bee called to account to receiue horrible veÌgeance if we make no reckening of so great a grace as he hath bestowed vpon vs. Therefore let vs make much of the benefite that we inioy Deââ ââ that is to wit of Gods gathering vs heere together in his name to bee as his houshold folke But there is yet a seconde choosing which is when euerie of vs perceiueth that God hath inlightened him by his holie spirit and made vs to tast his worde so as wee sticke to it by fait and that hee hath graffed vs into the bodie of Iesus Christ Rom. ââ Eph. 5â to the ende we shoulde bee taken held for members of him which thing wee must vnderstand commeth not of our selues nor of our owne power but of Gods will which vouchsafed to marke vs out And why Let vs not make long circuits to finde some reason in our selues but let vs holde vs contented with the free loue of our God for hee is not bounde to any man Hee might destroye all mankinde by his iustice but yet for all that he hath pitie vpon vs. And wheras he pitieth not all alike but letteth whom hee list alone therein he intendeth to giue the greater shewe of his goodnesse as I haue said alredy to the ende that wee shoulde compare our selues with others and say Wherfore am I one of gods elect wherefore hath God chosen mee to himselfe I shoulde haue beene as other men are if God had not reached me his hand And what moued him to do it His owne meere goodnesse This comparison then must induce vs to glorifie our God when we see that he hath stretched out his mighty arme ouer vs. And so we see that that doctrine was not vttered onely for the instruction of the people of old time but that the same is common to vs also at this day Remember saith Moses that thy God hath chosen thee And why Because hee loued thy fathers And the same also is the cause why that in that high and excellent redemption which was made by our Lorde Iesus Christ the scripture sendeth vs to the loue of God for that is the onely welspring God so loued the worlde that hee spared not his onely sonne Iohn 3.16 What is the cause then that Iesus Christ is come to bee our Sauiour What is the cause that the saluation which he purchased for vs is preached nowadayes vnto vs What is the verie cause that faith is giuen vs and that God inlighteneth vs by his holy spirit We must alwayes resort to this grounde that it is because God loued vs. It is true that Saint Iohn saith generally that hee loued the worlde And why For Iesus Christ offereth himselfe generally to all men without exception to be their redeemer It is saide afterwarde in the couenant that God loued the world when he sent his only sonne but he loued vs vs I say which haue beene taught by his Gospel because he gathereth vs to him And the faithful that are inlightened by the holy Ghost Eph 1.9 Rom. 8.16 Gal. 4.6 Eph. 13.14 haue yet a thirde vse of Gods loue in that he reueileth himself more familiarly to theÌ and sealeth vp his fatherly adoption by his holy spirit and ingraueth it in their hearts Now then let vs in al cases learn to know this loue of God when we be once come to it let vs goe no further Thus we see three degrees of the loue that god hath shewed vs in our Lord Iesus Christ. The first is in respect of the redemption that was purchased in the person of him that gaue himselfe to death for vs Gal. 3.13 and became accursed to reconcile vs to God his father That is the first degree of loue which extendeth to al men inasmuch as Iesus Christ reacheth out his armes to call and allure all men both great and small and to win them to him But there is a speciall loue for those to whom the gospel is preached which is y t God testifieth vnto them that he wil make them partakers of y e benefite that was purchased for them by the death and passion of his sonne And forasmuch as we be of that number therefore are we dubble bound alreadie to our God here are two bonds which hold vs as it were strait tyed vnto him Now let vs come to the third bonde which dependeth vpon the thirde loue that God sheweth vs which is that he not only causeth the gospel to be preached vnto vs but also maketh vs to feel the power therof so as we know him to be our father sauiour not douting but that our sins are forgiuen vs for our Lord Iesus Christes sake who bringeth vs the gift of the holy Ghost to reforme vs after his owne image When as God doth so imprint in our harts the doctrine that is preached vnto vs by the mouthes of men let vs vnderstand that he sheweth vs a third loue True it is that to speake properly God hath not diuers affections wee must not imagine so but I handle these matters according to our capacitie and wee must consider of Gods loue according to our slendernesse because wee cannot attaine to his high maiestie as is said afore and therfore euen he himselfe also vttereth himselfe to vs according to our abilitie And so wee see now that Gods loue is vttered and shewed vnto vs euidently three wayes in our Lorde Iesus Christe Col. 3.10 the cheefe whereof are when wee haue the gospell preached and that faith is added vnto it therewithall And as I saide when wee once haue this free loue of God we must goe no further For we see what hath happened to all such as haue not held themselues in such sobernesse And surely when men are inquisitiue why God loueth some more than othersome it proceedeth of a certain pride and spyte in that they cannot abide that the whole praise of their saluation should rest in god alone Men seeke alwayes to challenge somwhat to themselues And therefore
If the thing that belongeth to God bee plucked away from him to be bestowed vpon creatures it is a practise of Satans to turne vs out of the right way Againe if one doe puffe vp men with pride and ouerweening and make them beleeue that they be able folke so rock them asleepe in their sinnes or if he teach them to serue God with pelting toyes and to forget his Lawe and in the meane while to giue mens inuentions their ful scope or if the Sacraments be vsed but as light or fond pastimes a man may easily see that such doctrine is leawd and cursed and that it was forged in Satans shop Furthermore whereas nowadayes men are inquiring whereon to stay in y e middest of these troubles and diuersities of opinions that are in the world it is no very hard thing to doe so they be attentiue and discreete in discerning after the maner that our Lord hath shewed vs. For all the whole doctrine of poperie teÌdeth to none other end but to aduaunce men and to puffe them vp in such wise with their owne deserts as they may be halfe at defiance with God as though they could accuse him Againe it sendeth men too and fro In stead of putting their trust in the onely freegoodnesse of God and in stead of imbracing our Lorde Iesus Christ men are taught other infinite meanes to saue themselues Moreouer in steed of hauing the only Lawe of God for their onely rule in all thinges and for their onely holynesse and perfection men haue set out their owne trifling traditions Thus may ye easily iudge of these thinges And what is to be sayd of their Sacraments It is euident that they be meere witcheries in the Popedome so as Iesus Christ is driuen a great way off by them and men make idols of the visible signes liuelesse creatures and Satan hath so imbrued the wretched world with his illusions that men are become starke beastes Now then if a man intend to make trial of a good doctrine he shal find the thinges which I spake of afore to be sure infallible markes thereof But in this text our Lord meant onely to tel vs that he will discouer the false prophet at leastwise one way or other whereof hee setteth downe one kinde here I haue told you alreadie that there are diuers other meanes to discerne the true doctrine from the false but none of those come in question here Our Lorde hath tolde vs No no yee shall not be beguiled so long as ye indeuour to follow the trueth that proceedeth from me If a deceiuer haue any countenance among you I will make his leawdnes to be layd open I will giue you some such token thereof as ye may always keepe your selues vndefiled so ye haue the mind and zeale to sticke to my pure worde Thus much concerning this text which importeth a kinde of promise as if our Lord should tell his people that he would discouer the hypocrisie of deceiuers and not suffer them to reigne euer but that in the end they shall in some respect or other come to confusion Now we see the principall drift of Moseses wordes But here a question might be moued For heretofore in the thirteenth Chapter Deut. 13.2 it was said that if a Prophet tolde a thing to come and the same came to passe in deede yet was he not to be beleeued because God would suffer such thinges to try his people withall And here it is sayd that a false Prophet shall be knowen and iudged by the not falling out of the things which he prophesieth Now here seemeth to be some contrarietie But the solution is easie in marking that though a false prophet be knowen by his lying yet it followeth not that he should be takeÌ and deemed a true Prophet because it falleth out that he speaketh some trueth Truely if he spake the trueth at all times and in all cases then were he a true Prophet But hee may well say the trueth in some respect which may be done for some iust punishment from God as is declared in this same text and yet he shall be but a deceiuer neuerthelesse As how Put the case that folke seeke to bee soothed in their vices and are loth to be waked and quickened vp as they should be and had rather to be borne with for such hath the fashion of y e world euer bin Well God seeing such leawdnesse suffereth deceiuers to plaster them and to beare the folke in hand which are so desirous to sleepe in their wilfulnesse that their faultes are nothing Here ye see how those men are beguiled because of the desire which they had before And God addeth the same thing moreouer namely that those false Prophetes and deceiuers shall haue wherewith to confirme their doctrine that they which were imbrued w t lyes before may become more wilful For they will thinke then y t there is no more daunger in beleeuing them And what is the cause hereof Euen Gods iust vengeance Forasmuch as men shut their eyes at the light wil needs dwel in darknesse God giueth Satan the bridle By meanes whereof it commeth to passe y t false prophets doe sometimes speake y e trueth as is to be seene euen at this day For what a number are there to be found which seek after witchcraft to abolish y e authoritie of Gods word Ye shall see on y e one side a sorte of curious heads on y e other side another sorte y t haue no feare of God yet y e mark which they all shoote at is to put away Gods word y t they might not be ruled by it And in y e meane while they wil needs haue some Wizard to tel them of their good for tunes our Lord suffereth theÌ to be drawen by such meanes into al y e deceites of Satan notwithstanding y t some trueth bee mingled therew tall Now theÌ though a false Prophet speake y e truth yet is not that a warraÌt that his doctrine is true our Lord will not haue men to credit him a whit y e more for y t for we see for what cause he putteth the trueth ofteÌtimes into the mouthes of deceiuers And so notwithstanding the thinges that are set downe here yet doth it abide true still y t when our Lord is minded to haue pitie vppon his people and not to suffer them to bee abused by false doctrine he giueth them some token whereby to find the deceiuer and whereas earst he was in estimation and might haue amazed the wretched world God bewrayeth his leawdnesse so he is found to be a lyer Thus wee see now the whole meaning of Moses concerning the thinges that are conteyned in this text These thinges were performed among the people of olde time and the examples thereof which we see ought to shewe vs the vse of them and what fruit we should gather of this warning which Moses giueth When the Prophets meant to proue
the minding of the same things Nowe it is sayde expressely That Gods comming foorth is for the People This serueth to expresse the mutuall communion whereof I haue spoken For it is not enough for God to shewe himselfe or to come foorth but his comming foorth must bee for vs that is to say to make vs to knowe that hee calleth vs vnto him and that it is his will to bee knit vnto vs in mutual bonde And that ought well to touch vs yet further For the worde which is giuen vnto vs serueth not onely to make vs vnderstande that there is a GOD in heauen and that hee hath the souereintie ouer all his creatures but also is a pledge that hee will dwell with vs. And forasmuch as God is inuisible so as wee comprehende not any thing of him because it is too high and hidden a thing when wee haue his worde wee may beholde him there as in his liuelie image and see him as hee sheweth himselfe And therefore let vs learne that when our Lorde sendeth vs his word he not onely intendeth to aduaunce his maiestie but also doeth verily renewe his couenaunt to the intent that wee also on our side might approche vnto him And thereby wee bee doone to vnderstande that if wee endeuour to profite in Gods woorde wee will come vnto it with a right meaning and pure minde so that when God sheweth himselfe we must not be afraide as the Papistes are which thinke it to bee too darke a thing Such doubtes must not keepe vs from profiting in the schoole of our God assuring our selues y t he for his part will not fayle vs but that he wil make vs to perceiue y t he speaketh not in vaine but in such wise as we may know y t hee is neere vs and that his countenance shall shine vpon vs. It is saide That he appeared with ten thousand of sainctes Some haue taken this for the children of Israell as that God came thither with them And they call them Saintes because God had shouled them out to himselfe Numb 1.46 notwithstanding that the greater number of them was wicked and vnholie But there is no reason in that that so great a multitude as seuen hundred thousande men or there aboutes should be termed ten thousande No doubt therefore but Moses speaketh here of Angels And truely when the holy scripture intendeth to set Gods maiestie before our eyes it doth always ad y t he is garded with his heauenly hostes and y t he hath his angels with him which are thousandes of thousandes For wee must not stand altogether vpon the certaine number because y e scripture speaketh sparely of the thinges that are inuisible And so a number certaine shal be put for an infinite number as if it had bin said y t God appeared euen with his heauenly Angels which serued to testifie his glory y e better True it is y t if the maiestie of God bee set single before vs it ought wel to suffice vs and in good sooth can the creatures ad any thing vnto it No surely but y t is spoken for our infirmities sake For when God saith Here am I it toucheth vs not yet sufficiently and therefore it behoueth him to set himselfe foorth as in his souereintie to shewe by his angels y t he hath a dreadful dominion that he hath his vertues powers shed foorth eueriwhere For we know y t his Angels are created to execute whatsoeuer he hath ordeined Psal. 103.20 so y t they be as his hands whereby he worketh and performeth whatsoeuer he listeth To y t end then doth Moses expressely say y t God appeared here euen with a ten thousand of Saincts And wee see also how the law was giuen by y e hands of Angels as S. Stephen declareth in y e seuenth of the Acts. Act. 7. â8 Gal. 3.19 Likewise when S. Paul in y e Epistle to the Galathians intendeth to shew y t God appeared to authorise his law the better he setteth downe that the Angels were witnesses therunto Were there then ten thousand witnesses present at the publishing of the law What a thing is it then if meÌ belieue it not ne receiue it not without gainsaying If a bargaine bee passed before three witnesses and signed by a Notarie it is of authoritie and there is no pleading against it And how was the lawe giuen God appeared thereat in his maiestie yea and Iesus Christ who was the heade of the Angels Gal. 3.19 was he that gaue y e law as Saint Paul sheweth in the place which I alledged euen nowe Looke me vppon Moses on the other side Hee was glorified after such a sort as hee seemed not to be anie more of the number of men God made his face to shine as if there had beene Sunnebeames thereon Exo. 34.30 so that hee was well seene to be a man sent of God Againe it skilled not for two or three witnesses for there were tenne thousande Angels thâre was an infinite number there were Gods armies to mayntaine the authoritie of the Lawe And what account is to bee made of men which are but dung when they will needes deface it and come to quarell against it Howe shall they be conuicted So then let vs make all thinges auaylable to the confirmation of our faith and let vs assure our selues that in receyuing the doctrine which is conteyned in the law of God we shall agree with all the Angels of heauen and they will aunswere Amen to our faith and bee faithfull witnesses before God that we haue not beleeued at aladuenture but that wee haue bin wel grounded Thus ye see to what purpose this text ought to serue vs. And so we see y t Moses had here good cause to make mention of the infinite multitude of Angels which were witnesses vnto God at such time as hee shewed himselfe to be the author of the Law Now it is added afterwarde That the Lawe of fire or the fire of the lawe was in his right hand Wee see here againe the thing which I haue declared already namely that al y t euer Moses hath spoken concerning the maiestie of God is done to the ende that the Lawe shoulde not bee receyued as a doctrine deuised by Moses but that wee shoulde consider that God auoweth it and that hee hath shewed that it proceeded from him And Moses doeth purposely terme it a law of fire because the aire was then all on a flame The burning of the fire then was as a marke wherewith God sealed his lawe as though hee had rauished the people and shewed them that they were not anie more as vppon the earth beneath but that they were lifted vp aboue the corruptible thinges of the worlde Therefore let vs beare well in minde that the Lawe is termed Fire because that by that meanes GOD made the presence of his maiestie the better knowen And herewithall let vs also marke wel what is saide
and how 57. b 10 To what end Moses vsed the similitude of Bees 57. b 10 Beeing Of Gods Beeing what the same is and how we make him an idol 1156. a 60. b 10 What wee haue to marke concerning our Beeing at this day 1139. a 10.20 c. Of our Beeing as we are by nature and of our first beeing when God calleth vs to the knowledge of his truth 1138. b 20.30.40.50.60 Begotten That we are Begotten of God and sustained by the doctrine of the gospel 1133. a 40 Begger How the place in the olde Testament that there should be no Begger in Israell is to be vnderstoode 586 Beggers What may ensue if wee suffer Beggers to bee among vs. 586. a 10.20 Why it is a shame that among people that professe God there shoulde bee Beggers 586. a 10 That stout Beggers are to be reformed and why 586. b 50 Remedies to preuent the hauing of Beggers among vs. 586. a 40.50 b 50.60 Begging Begging nothing else but a nourishment of wicked rascalles 586. b 30 To forbidde Begging and to doe no Almes is to cut the throtes of them that be in neede 586. b 40 What inconuenience followeth where Begging is suffered 586. a all How Begging euen by the order of nature is alwaies to be condemned 586 a 10.20.30.40 Beleefe Wherein the Beleefe of men doth most shewe it selfe 350. b 60 c. 351 a 10 Looke Faith Beleeue Of this woorde Beleeue and what the same importeth 1064. b 10.20 The cause why so fewe Beleeue nowe a daies 423. b 10 Beleeuer How no man can call himselfe a Beleeuer 336. b 40 Looke faithfull Belles The reason why Aaron ware Belles vpon the skirtes of his garmentes 502 b 10 What deuotion the blinde Papistes thinke to be in ringing their Belles and how they imitate the Iewes 613 b 20 Belliegods The cruell and ouerfierce appetite of diuers Belliegods noted 560. b 50 60.561 a 10 Looke Drunkards and Gluttons Benefite God cannot abide that men should despise and refuse the Benefite that he offereth 71. b 60 Gods denying of vs our demandes is to our Benefite and howe 105. b 10.20 Who they be that will fullie refuse the Benefite that hee promiseth 55. a 10 What is the principall and chiefe Benefite that wee can receyue in this life 982. a 50.60 b 40.50.60 Benefites The cause why God bereaueth vs of his Benefites 621. a 40.50 The more benefites wee receiue at Gods hande the more hee bindeth vs vnto him 289. a 50 In what respect wee are saide to defile Gods Benefites 283. a 30 Spirituall Benefites belonging to the sauing of our soules whereof wee haue a portion alreadie 283. a 10 Of what thinges men must bee fullie perswaded or else they will neuer duelie perceyue themselues to bee bound to God for his Benefites 279. a 30 A supposed speech of Christ vpbrayding vs with the precious Benefites that he hath bestowed vpon vs and howe well wee rewarde him for the same 196. b 10.20.30.40.50 Howe we must bethinke our selues of all the Benefits whereby God hath bounde himselfe vnto vs. 186. a 40 50.60 b 10 In what sort and manner we deuour vp Gods Benefites 279. b 30.40 A recapitulation of the Benefites wherewith God hath blessed vs. 178. b 50.60 Howe long God will haue all his Benefites bestowed vpon vs to be linked together 170. a 30 Why wee ought to vse Gods Benefites well 152. b 50 Wee must possesse Gods Benefites in feare and carefulnesse 152. b 60 In what respect all Gods Benefites shall serue to our condemnation 149. a 10 If the vnbeleeuers bee to be condemned for abusing Gods Benefites woe to vs. 142. a 10 What we must doe to enioy Gods Benefits 46. a 40 What our behauiour must be when we passe through this worlde amiddes Gods Benefites 69. a 30 An examining of our selues what we become the better by Gods Benefits 456. b 10 A rehearsall of the singular Benefites that God bestowed on the Iewes in the wildernesse 458. a 50.60 Why God giueth vs his Benefites in full portion 326. a 10 Learne to knowe the lawefull vse of Gods Benefites Page 305. b 50 60 We must be mindfull of the Benefites which God hath done to our fathers although wee haue not seene them in our time 1115. a 60 That all the Benefites of God belonging to this transitorie life must serue vs for ladders to mount vpwarde and of their vse and end 950. b 30.40.50 A forme of acknowledging Gods Benefites deliuered to the Iewes and what we haue to learne therby 895. all 896. all 897. all That wee are vnable to receiue the fulnesse of gods Benefits and that hee distributeth them to vs by peece-meale and why 951. b 10 Why it behooued God to bestowe his Benefites more largelie on the Fathers that liued vnder the law than on vs. 951. a 30 Vnder this worde the land of Chanaan all the Benefits that God bestowed on his people were comprehended 551. b 10 In what respectes God will establish vs in the possession of his Benefites dispossesse vs of them 551. a 20.30.40 Touching the manifolde Benefites of almightie God the vse and abuse of them Read the Sermon 181. all through In what cases God casteth the Benefites which we haue receiued in our teeth 1111. b 50.60 1112. a 10 Why God lingereth the time to put vs in possession of his Benefites 506. b 10 A repetition of diuerse notable Benefits of GOD bestowed vppon the Iewes and of their ingratitude 1095 a all Wherein we do wickedly corrupt Gods Benefits 69. a 30 The great contrarietie betweene the wicked Iewes and Gods Benefites 46. a 30 What estimation wee must make of Gods Benefits 46. a 50 God is not like men in bestowing of his Benefits 39. a 40.50 In all the Benefits that we haue receiued of God wee must consider in what taking we had beene if we had gone without them 89. b 10.20.30.40 God must bee faine sometimes to cut vs off from his Benefites 103. b 10 We haue neede to be put in minde of Gods grace and Benefites and why 83. a 50.60 c. b 10 A rehearsall of Gods particular Benefites bestowed on the Iewes 65. b 40 What we must doe or else wee shall neuer make account of Gods Benefits 36. a 20 A consideration to be marked of Gods manifold Benefits 36. a 30.40 The Benefites of God quicklie forgotten 27. b 30 A notable record of Gods spirituall Benefits and what duetie we owe vnto him therefore 27. a 60. and b 10.20.30.40 Sundrie spirituall Benefits of God particularlie mentioned 36. a 30.40 Wee ought to make a rehearsall of Gods Benefites bestowed vppon vs and how 25. a 10.20 The often putting of vs in minde of Gods Benefits is no needles doctrine 17. a 30 The remembrance of Gods Benefites ought to prouoke vs to serue him continuallie the better 13. a 10.20 30 To what end the opening of Gods Benefits vnto vs doe tende 17. a 10.20 The Benefites of God
they will behaue themselues as they ought 655. b 20 Why the Kings of Israel were forbidden to gather great numbers of horses to returne againe into Aegypt 651. a 60 The Kings of Israel forbidden to hoord vp much golde and siluer 652. a 10 20. c. Howe the hearts of Kings are in the hand of God Read notable doctrine 477. b 10 Kings and princes haue a verie harde account to make 2. b 10. Look Gouernors Iudges Princes Kingdome Of the Kingdome of our Lorde Iesus Christ that it shall seeme to be abolished out of the worlde 1196. a b all and that it shal be stablished by miracle 1197. a 10.20 b all 1198. a 10 646. a 60. b 10.537 a all b 10. The Kingdome of Iuda had that title after a speciall and holie maner and how 644. b 50.60.645 a 10.20 What is meant by these wordes that wee must first seeke the Kingdome of God so foorth 122â a 30 With what difficultie impedimentes the Kingdome was established in the tribe of Iuda and what wee haue to learne hereof 1197. all Why the Kingdome was not established in the tribe of Ruben 1194. all but in the tribe of Iuda 1195. all 1196. a 30.40.50 Kingdomes What is the cause that wee see not Kingdomes altered daily 63. b 50.60 Kingdome of heauen What encounters we haue to make before wee can come to the Kingdome of heauen 12. a 10.20.30 The lande of Chanaan was but a figure thereof 27. a 20. We cannot perceiue that it is ours if wee beleeue our senses 28. b 20. It belonged not to vs c. 170. b 10. Wee haue greater cause to lift vp our harts to it than Abraham had 10. a 40. Moses an heire of it though hee were bereft of the outwarde signe thereof 50. b 60 The inconuenience that followeth vs if we haue not an eye vnto the Kingdome of heauen 36. b 10 Kinred How the Iewes were vexed of the Ammonites and Moabites their owne Kinred and what is thereof to be gathered for our learning 798. b all 799. all page 69. b 10.68 a 10.20.67 a 10 Howe euen in Gods matters wee preferre Kinred â before God and his church 801.2 all What degrees of Kinred may not couple in marriage 794. b 40.50.60.795 a 10. c. Out of what fountaine all Kinred doeth issue 540. a 50.60 In what respectes the wicked can finde themselues to bee in Kinred 62. b 40.50 What wee haue to learne in that God alledgeth Kinred 62. b 10 The common Kinred of all men in generall what it is 62. a 30. c. The stocke and Kinred of our Lord Iesus Christ. 68. b 30 The chiefe stocke or Kinred of the Israelites was the tribe of Iuda 68. b 20. Looke Aliance Kinsfolkes Against excessiue moorning for our friends and Kinsfolkes 553. a and b all Kisse The meaning of these wordes Kisse the sonne c. 1137. b 10.20 Knowe The more we Knowe a wicked thing the more wee must eschewe it 1031 a all Why the Iewes are vnexcusable if they Knowe not God 165. b 50.60 and 166. a 10 Our negligence is partly the cause that wee Knowe not God 160. b 30.40.50 Wee must learne to Know nothing but that which wee receiue from aboue 112. a 40 To Knowe which is our true God is a continuall exercise for vs all our life long 171. b 30 Why the fathers did not Knowe God so familiarly as wee do 182. b 50 Howe wee may Knowe that the things which wee doe are acceptable vnto God 514. b 50 The meaning of these wordes Knowe thou that thy God is God 318. b 20 30.40 It is Gods pleasure wee should Knowe him and how 272. a 20 The meaning of these wordes Knowe thou in thy heart c. 356 a 40.50.60 b 10.20.30 Wee must Knowe God before wee can worship him Looke well vpon that doctrine 269. a 40.50 Wee may Knowe God generally euen by the order of nature Read lowe 357. a 10.20 Whether God doe not Knowe what wee be without triall 34â b 30.40.50.60 Knowing In Knowing God we must consider his maiestie and how 137. a 10 The welspring of all euill is the not Knowing what god we should serue read that place 471. b 40 Of our Knowing of God and what the same must bring with it 446. a 50.60 Knowledge From whence the Knowledge to serue God aright dooth spring 269. a 60 b 10 Of the true Knowledge of God Read the place it is noteworthie 160. b 30.40.50.60 161. a 10. b 30 The ende why God hath called vs to his Knowledge 150. a 30.40 b 10 The Knowledge of our God is the final end of all our perfection 147. b 60 The Knowledge of God is not a dead vneffectuall thing 171. b 40.50 To what ende our Knowledge of God must serue 298. b 30 The profite and commoditie redounding vnto vs by the Knowledge of God 136. b 10 What Knowledge of God wee ought to conceiue 284. b 50.60 That men must punish euill âeedes so soone as they come to Knowledge and howe the same is meant 633. a 20.30 How the worlde shifteth it selfe from taking any such Knowledge in the scripture as they ought to haue 1079. b 40.50.60 The fathers Knowledge of God ours compared 269. b 30.40.50.60 376. a 30.40 Of a necessarie kinde of Knowledge required in vs and of the vaine knowledge of man 1115. a 60. b all 486 a 20.30 What the true Knowledge of a mans owne selfe is 376. a 30.40 Of a slight Knowledge of God and a setled knowledge of him and the right vse of the same 184. b 10. 1020. a 10.20 Looke Vnderstanding L. Labour Of what thing men must be resolued though by Labour they get their liuing 280. a 40 Man was ordained to Labour euen before he had sinned 409. a 10.20 206. b 30. a 60 That men must Labour for their liuing and to whom the good successe of their labour is to be referred 570 b 30.40.50.60 What euerie man ought to think with himselfe since hee is created to Labour 878. a 30 b all Of the Labour of the poore and that it is to them as lands and liuing to the rich 860. a 10.20.30 A forme of calling vpon God when we applie our selues to any kind of Labour 959. a 20.30.40 958. b 60 A great difference betweene handie Labour and that which the faithfull do in endeuouring to doe well 959 b. 30 How Gods blessing and mens Labour go together 959. a 40.50 What care wee ought to haue ouer them that Labour and take paines for vs be they beastes or men 770 a. all The Labour that men take nowe is a chasticement for sinne 206. a 60 The six dayes Labour is not set downe as a commandement but as a grant c. 207. a 10. Looke Worke. Labours Of Gods blessing of the workes Labours of mens hands Read notable doctrine page 570. b
after a sort inclosed in his worde that it may be receiued as it deserueth and euerie man submit himselfe to it and God by that meanes bee worshipped of all men and serued with one accord And therewithal let them defie al rebels despisers WheÌ they see y e heathenish sort fall to scoffing at the doctrine which they beare abroade let them assure themselues that the things which they haue vttered shall suffice to send all these to the bottome of Hell which do so set themselues against them according to this saying of Saint Paul 2. Cor. â that the Preachers of Gods word are armed with such a sword as is able to confound all such as will not obey the doctrine And herewithall likewise let euerie man haue an eye to himselfe and when he commeth hither to be taught in the name of God let him be prepared with such lowelines and modestie as he may perceiue that it is God which speaketh and be moued to bow downe his necke to receiue his yoke patiently And as for those that will needs play the wild beastes let them vnderstand y t here is sentence giuen vpon them so as they may well plead against it but they shall win nothing by their shiftes bicause it is said that all such as obeyed not Moses were disobedient to Gods owne mouth And nowe Moses addeth expressely That the people were presumptuous in that they woulde not bee at rest And this importeth very much For it doeth vs to vnderstand that there was neuer yet any vnbeliefe or stubbornnesse in men but it was matched with loftinesse and pride which puffed them vp in such wise and made them so farre out of patience with themselues as they fell to checking against GOD and to giue themselues to all euill And that is y e cause why vnbeliefe is so behated afore God Sometimes it will seeme to vs to bee ouer great rigour when GOD punisheth them so sore which cannot finde in their hearts âo hearken to his word For we excuse them by ignoraunce forasmuch as they were not well assured that it was God that spake and in the meane time wee looke not to the euill that âurketh in couert which God perceiueth and iudgeth y t is to wit that men are inwardly as full of poison as toads and that they bee stuffed with pride which maketh theÌ to mouÌt vp in such wise as in effect they refuse to obey God foraâmuch as they vouchsafe not to yeelde all superioritie to him That is the cause why pride or presumption is matched in this place with vnbeliefe And it is y e same thing which I haue declared afore namely that the true hardinesse must bee grounded in God so as men must not attempt any thing vpon opinion of their owne power nor perswade themselues that they haue this or that but onely stand vnto that which God promiseth vs. If it be not so with vs then will our hardinesse be turned into presumptuousnesse And in this respect ought wee to condemne mens rashnesse when they aduance themselues too much and to commende their inuincible constancie when they submit themselues out of hand to Gods woorde so that hauing once his promise they rest vpon it as vppon a rocke despising all stumbling blockes keepe on their pace stil notwithstanding any trouble or storme that can be stirred vp against them or anie threatening or menacing of them It will be sayd diuers times that Gods seruantes are wilfull because they will not swarue for any thing nor for al y e worldly reasons that can bee alledged This and that shall be brought in and wee knowe that nothing is easier than to strike sayle at euery blast of winde as they say But wee see that such as purpose to serue God doe shut their eyes against al daungers insomuch that although all should goe to hauocke yet will they not cease to doe the thing that is commaunded theÌ Lo here a willfulnesse yea verily according to the opinion of the flesh but yet in very deede it is the true hardinesse Why so Because it hath the good foundation Heauen and earth are of great weight and yet is all that houge building grounded vppon the onely worde of God In what good plight then shall a particular thing be when it is founded vppon the same Thus yee see what wee haue to gather vpon this text that the people was presumptuous in that they yeelded not to God when hee commaunded them to sit still Now to the ende wee may know that when God hath once spoken they be no threatnings to scarre babes withall as they say he addeth for a conclusion You went vp and behold the Ammorrhyte that dwelt on the hill came out before you and chased you as waspes or Bees doe insomuch that they smote you in mount Seir euen vnto Horma Hereby Moses sheweth that the people were taught after the maner of fooles that is to say by their owne harme And good reason it is that when we will not beleeue Gods single word we should pay very deere for our experience and be made to knowe in spite of our teeth that he will be stedfast in his purpose and bring the thing to passe that he hath spoken And hereby wee bee warned not to prouoke Gods wrath nor to tempt him So soone then as he speaketh let vs stand in awe for it is a part of fayth as is shewed by the example of Noe in the eleuenth chapter to the Hebrewes ââb 11.7 It is sayd there that Noe beheld the flud at such time as men made great chere in the world How so for God had told him that the world should perish and hee contented himselfe therewith And therefore let vs not tary till God arme himselfe and vtter his power against vs but as soone as he hath spoken let vs be afraide that we may preuent his wrath and then shall we be taught as wee ought to be to our welfare But if we bee hardheaded and thinke that all that euer is sayde is but a mockerie wee shall finde to our confusion that God hath an effectuall worde and that his hand and his tongue goe together so as all that euer commeth from him shall be found to bee certaine and infallible Also wee haue to marke this similitude that Moses setteth downe here namely that the Ammorrhytes came out lyke Bees For wee knowe that when Bees are angrye they sting men and they regard not whether men be too strong for them but they fly vppon them with such choler and furie as they cannot but be astonished They seke to sting their eyes so as there is not the hardiest of them but he is put to his shiftes and is faine to runne away from those little pretie fowles Moses then hath vsed this similitude to shewe that the enemies had Lyons hearts because God had incouraged them For it belongeth to him onely to strengthen men When it pleaseth him to defend vs
were able to make Gods seruauntes quite out of patience But what for that We must take courage as Saint Paule comforteth vs. Hee saieth that whether Gods worde bring life or death to men 2. Cor. 2.15.16 yet is it alwayes a good and sweete sauour before GOD. True it is that Gods worde of it selfe as shall bee declared more fully hereafter is alwayes the sauour of life For what is it that God ameth at if wee consider his worde in it owne nature The calling of men backe to the ende they might be saued And yet for all that wee see by experience that it is an odour and sauour of Death insomuch as the wicked are strangled and choked with it as soone as they doe but take the sent or smell of it They neede not to taste of it nor to eate of it if they doe but take the sent of it a great way of it is poyson to them so that the diuell carries them away and they fall to fretting and chafing against GOD and all to their owne destruction And do we see that Gods word turneth into occasion of death to a great nomber of men Yet must wee bee of good cheere saieth S. Paul And why Bicause it is a good and sweete sauour vnto God when men are made vnexcusable But nowe let vs come to declare how Gods worde tendeth vnto life and howe it hath that propertie notwithstanding that men through their owne wickednesse doe turne it to their deadly condemnation This is sufficiently expressed in that it is saide That Moses sent a message of peace to Sehon King of the Amorrhytes His desire then is to abstaine from all anoyance if Sehon coulde abide it Nowe let vs see to what ende the Gospell is preached and after what manner What else is contained in it but that God intendeth to bee reconciled to the world as saieth Saint Paule in the fifth of the seconde to the Corinthians 2. Cor. 5.20 In as much then as GOD sendeth vs tidinges of peace so as his desire is to shewe himselfe a father to all such as yeelde themselues teachable vnto him and our Lorde Iesus Christ is offered vs as the meane to bring vs againe into the loue and fauour of our God it is surely a message of peace And in deede the Gospell is so intituled and not without cause Ephes. 6.15 True it is that the lawe also was a message of peace as in respect of the promises If wee looke vppon the lawe strictly Rom. 4.15 as Saint Paul speakes diuers times of it it will be a very message of wrath But if wee looke vpon the promises that were made to the fathers of olde time wee shall finde that euen from the beginning of the world Gods will was that sinners should knowe his mercie and come vnto him And for that cause is it saide that Iesus Christ bringeth peace both to them that are a farre off and to them that are neere hande as sayeth Saint Paule to the Ephesians and he will haue it to bee preached through the whole worlde Eph. 2.17 that Gods onely desire is to holde vs in his loue Thus ye see howe wee may finde saluation in the Gospell Nowe then wee see that Gods worde considered in it selfe is a commission of peace furthering vs to be ioyned and made one with him so as wee may call vpon him and rest in his goodnesse And the meane to haue this worde to redounde to our saluation is this if wee can receiue it as wee ought to doe according as Saint Paul treateth thereof in the first to the Romanes Rom. 1.16 And therefore the Ministers therof must haue this consideration with them Beholde GOD Sendeth mee and what putteth he in my mouth Peace to offer it vnto all men and to the ende that euen the wickedst should bee partakers of the same message and vnderstand that GOD seeketh them But yet for all that wee knowe that this message cannot profite all men What must it doe then It must make men vnexcusable For what can bee saide to it if God handle men out of hand as they deserue Wee bee all damned by nature we bring such an inheritaunce of cursednesse from our mothers wombe as God might sinke vs at the first day and wee coulde lay nothing at all for our selues And forasmuch as there are a great nomber of people which seeme to perishe but through simplicitie therefore it is Gods will to conuict the whole worlde to the end to take away all scapes Wee see that when the Gospell is preached those whome a man woulde haue thought to haue bene well disposed doe burst foorth and their malice is discouered and laide open which was hidden before The worlde seeth howe fewe are willing to stoope to take the yoke vppon their neckes Nay which worse is the world sees that they become enemies to it so as they can not bee ouercome by any warnings or else they become so wilde headed as a man can not tell on which side to catch holde of them Seeing then that when GOD hath sent men the message of peace after that sort they on their side desire warre and seeke it and can not finde in their heartes to yeelde and submit them selues vnto God but will needes bee enemies vnto him wee see that the preaching of the Gospell to such as are vtterly past recouerie is not vnauailable And why For else their malice had bene vnknowen and Gods Iustice shoulde not bee so apparant nor haue so great brightnesse as when the wicked abide still vnconuerted and coulde not bee subdued for ought that could be done Nowe hereupon what haue wee to doe This doctrine belongeth not onely to such as are ministers of Gods worde to make them to goe through with their calling so as they may shut their eyes when God is to bee obeyed and proceede still in preaching his worde though it bee misused and turned cleane contrarie to Gods intent but also wee bee all warned generally in what wise wee ought to receiue the message that God sendeth vs namely that for as much as he sheweth himselfe so gratious towardes vs that in stead of being our enemie as he might most rightfully and iustly bee he is contented to bee at one with vs and taryeth not till wee seeke peace at his hande but seeketh attonement with vs notwithstanding that he perceiue vs to bee mad to make warre against him wee should not bee so wretched and malicious as to dragge backe from him and to forsake that passing loue and fatherly kindnesse of his Marke that for one point Yet notwithstanding when we see that God hath drawen vs to him and that wee can finde in our heartes to let him vse his mercie and goodnesse towardes vs then must wee knowe that the cause why his worde hath had such entraunce into our hartes and why wee haue bin subdued to his obedience was for that he hath refourmed vs by his holy
Because they haue misused his goodnesse and the instruction that he gaue them When wee see that this cause went afore that is to wit that men did wilfully shut their eyes that they would not heare and that they would not receiue any instruction but rather labored to abolish Gods truth vtterly is it not reason that they should bee giuen vp to the spirit of giddinesse Nay moreouer they will needes be wittie to mocke God and we see a nomber of these skoffers which are alwayes frumping and to their seeming God is but a babe By reason hereof hee shaketh them vtterly of in such wise as they become brute beastes Now then when that cause goeth afore wee see that God executeth his Iustice and punisheth men in such sort as wee can not but glorifie him Marke that for one poynt True it is that sometime there shall be speciall causes Rom. 1.19 but the saying of Saint Paul in the first chapter to the Romans extendeth yet further For there wee see that God hath iust reason to blinde all the world and that if hee should doe so he should doe but the office of a iudge For why although the heathen had no doctrine preached vnto them yet doe the heauens and the earth speake sufficiently vnto them inasmuch as God doth shewe himselfe there But who are they that honor and serue God for all their inioying of the benefites which he bestoweth vpon them in this world All are vnthankefull all are malicious wee cobble vp Gods riches here and in the meane while regard not how much we be beholden to him at leastwise to doe him homage for them And therefore it is reason that he should giue vp men into a leude minde âom 1.24 â6 28 as sayth Sainte Paule and that hee should deliuer them into wicked lustes so as they should forget themselues and ouershoote themselues and giue ouer themselues to all vngratiousnesse and to all maner of shamefull and horrible dealings And why For they honoured not their creator that made them had shewed himselfe so bountifull and mercifull to them And therefore whensoeuer God hardeneth men wee must thinke he hath iust reason to doe so because our leawdnesse and vnthankfulnesse are to be found euery where But yet neuerthelesse if there appeare no apparant cause and that when we haue sought neuer so much why God hardeneth men wee finde no cause at all yet let vs not therefore cease to glorifie him though wee see not the reason of his doings As for example a man might aske why Sehon was hardened rather than the Moabites Edomites and Ammonites Ye see here foure nations betweene whom there was no oddes I meane as in respect of naughtinesse For if wee thinke that the Ammonites and Edomites were better than the Amorrhits it is but folly and a deceiuing of our selues Then were they all as infidelles and coulde haue found in their hartes that Gods people had bin vtterly sunk But God boweth the heartes of the Ammonites and such others to the end that they should not enter into warre Hee meckeneth and suppleth them as if a wilde beaste were tamed and in the meane while he hardeneth Sehons hart pricking him and inflaming him foreward to the ende he should come to giue battell Whence commeth such diuersitie Wee cannot alleadge any reason our wit is too rawe and weake thereto And againe God concealeth his purpose from vs in that behalfe What shall wee doe then although wee be at our wits end in this case let vs learne to doe God so much honor as to acknowledge that hee is iust and vpright in all his doinges And although the thing be straunge to our vnderstanding and it seeme to vs that wee might speake against it yet notwithstanding let vs forbeare to reply and let vs humble our selues vnder the maiestie of our God For truely the thing wherein he wil try mens humilitie is that wee should glorifie him in al his works yea euen though they agree not ne match not with our natural reasoÌ Rom. 1.5.16 26. There is not a truer obedience of faith than that And if they which babble so much nowadayes against Gods prouidence had learned but this one principle of honoring GOD by confessing that hee is righteous and measured not his Iustice or righteousnesse by their owne brayne there would be no more difficultie But what There are a sorte of proud beggers which set themselues against GOD and swelle at him lyke Toades Insomuch that if they haue once taken a toy in their head although GOD haue spoken the flat contrary they passe not for that neither will they surcease their rage for it But as for our part to the intent wee may be Gods true disciples let vs bridle our wittes and hold them as prisoners and captiues vnder the doctrine of the holy scripture which is that God holdeth mens hartes in his hand and turneth them to gentlenesse when hee listeth as we see he did in Egypt Exod. 11.3 12.36 Behold the Egyptians were ful of spite and crueltie so as they ment nothing else but to haue vtterly destroyed the people of Israel But yet in one minute of an houre and euen in the turning of a hand God wrought in such wise that they were chaunged They yeelded vp all their vessell of golde and siluer at the coÌmaundemeÌt of y e people To be short they did more for the children of Israel than the fathers would haue done for their owne children And whereof came this Euen of Gods changing of their hartes when hee thought good Also on the contrary part God holdeth mens hartes in his hand to harden them as he listeth And if this seeme straunge vnto vs let vs acknowledge the weakenesse of our vnderstanding and let vs alwayes first and formost confesse God to bee righteous and therewithall reuerence his high and deepe secretes sith wee cannot atteine vnto them Thus yee see what we haue to remember in the first place Also wee haue to note the ende for which this was done God sayth Moses was determined to destroy Sehon GOD had already assigned him his iudgement that was the cause why hee hardened him It is not in this text onely that the holy Ghost speaketh so But when God sendeth his Prophet Esay and telleth him that the people shal be hardened and blinded yea euen the more after their hearing of all the matters and warninges that should be giuen them he addeth I will haue this people blinded to the ende they conuert not and I should heale them As if he should say this people is not worthie to bee pitied at my hand or to haue any mercy shewed them and therefore they must dwell still in their destruction And that they may doe so I will harden their hartes stop their eares and blinde their eyes so as they shall be past all amendement Let vs vnderstand that in so doing God hath alwayes iust reason but yet is it not to be
soules True it is that God woulde there shoulde bee ciuill policie in this worlde and hee hath put men in commission for the same but in the meane while hee will haue none but onely himselfe to haue power to lay lawes vppon vs. When the case concerneth his owne seruice and religion and spirituall thinges then must onely he himselfe bee heard and no man must vsurp his office or meddle in it nor no man steppe in to adde one word For if euer any man in the worlde was worthie to bee hearde was not Moses so excellent that hee might well bee formost and chiefe Yes for wee shall see heereafter Deut. 14. 1. Pet. 5â that there neuer was such a Prophet in the worlde neither before him nor after him euen to the comming of him that is aboue al Prophetes that is to wit the sonne of God And yet for all his worthinesse Moses holdeth himself in the number of those which ought to herken vnto God without setting forth any thing of his owne deuice Seeing it is so whosoeuer taketh vpon him to make lawes to rule mens soules shall goe to confusion with his diuelish presumptuousnesse and ouerweening To bee short when any doctrine is to bee followed let vs on our side looke that wee bee sure that it proceedeth from God that our faith be grouÌded on him alone so as wee hang not vppon mortall men nor vppon any creature For there woulde bee no steedinesse Thus yee see that the first point which wee haue to marke vppon this text is that Moses protesteth that hee commeth not in his owne name nor setteth vp Lawes at his owne pleasure but receiued the thinges at Gods hande which hee taught And for that cause he saith the Lorde my God commaunded mee True it is that the people might haue saide so as well as Moses according also as Moses addeth oftentimes The Lorde your God But here hee appropriateth the title of God to himselfe saying The Lorde my God And whie It is like as in a Countrie where there is a Prince euerie man may well say yondsame is the king yondsame is the Prince and yet notwithstanding they that are of his housholde or beare any office may adde these wordes ouer the King my master or they may saye the Prince my master And why For they bee his officers or his householde seruauntes After the same manner delt the Prophetes Esa. ââ As for example Esay in his seuenth chapter speaking to Acaz saieth Yee house of Dauid is it not ynough for you to greeue men but yee muste also tempt my GOD Heere yee see howe Esay setteth himselfe alone And why 1. ãâã 21. for hee is Gods officer and hath his commission to bee his Prophet We see as much in Helias And Saint Paul likewise incrocheth vppon the tytle that is common Româââ and sayeth The Gospel which I haue receiued of my God Whereby hee sheweth that hee was ordeyned to be an Apostle Euen so is it in this text where Moses declareth that hee was not a Prophet of his owne making ne came foorth at auenture but that GOD had called him to that state and committed that charge vnto him The reason then why wee muste giue eare to men that teach vs is because they bee sent of God so as hee diminisheth not his owne authoritie ne dischargeth vs to goe where wee list but will haue vs alwayes ruled by his word Nowe Moses addeth immediatly that he hath set foorth the statutes and ordinances to the ende that the people shoulde doe them when they were come into the lande to possesse it Wherein wee see the same that hath beene shewed heeretofore that is to wit that God wil not haue meÌ to dally with his doctrine but to imbrace it with all reuerence and to obey it by framing themselues thereafter Wherefore let vs bee well aduised that if wee will bee well taught at Gods hande wee must serue him all our life long For without wee doe so wee shall be condemned of false abusing the doctrine which was giuen vs to kill our vices and to alter our lewde and inordinate lustes As often then as we come to heare Gods worde let vs alwayes haue this before our eyes that his will is to bring vs home to himselfe and not to haue vs wander after our owne wicked lusts and likings but to bow down our necke vnder his yoke to yeelde him obedience And heereby wee see howe the Gospell is vnhallowed nowadayes For wee haue our âares sufficiently beaten with the thinges that wee ought to doe but who is hee that doeth but so much as lifte vp his finger to streine himselfe to serue God The number of them is verie small But there is great store of them that take greater libertie to doe euil vppon the preaching of the Gospell and in their opinion God is much beholden to them in that they suffer his worde to bee preached themselues holding scorne of it But needes must such vngodlinesse and diuelish pride bee horrible punished Why so For the worde that GOD sendeth vs is the seede of life which ought to yeelde fruite in vs and yet for all that wee make no reckening of it but trample it vnder our feete and wee become starke blockes And it is not ynough for vs to bee a barren grounde that beareth no fruite but wee doe also bring forth the fruites of bitternesse as God complayneth by his Prophet Ieremie Ier. 2.21 insomuch that yee shall see a great number that doe euen spite God and rancle in malice against him seeking nothing else but to kindle his wrath more and more Such folke must needes looke for dreadful damnation and mercilesse vengeance And truely like as Moses hath declared here that hee came not in his owne name so also his protesting that hee had inioyned them the lawes and ordinances as GOD had vttered them vnto him sheweth that men cannot deuise to spite God more openly than by striuing against his worde Indeede they will alledge that their intent is not so like as wee see in these dayes that these scorners of God which make none account of any doctrine doe dosse with their hornes like madde bulles against all good gouernement and policie and would faine that there were nothing but vtter desolation in the Church and yet notwithstanding to couer themselues they will not sticke to say what doeth the matter concerne the Gospell who is he that woulde not mainteine it Yea if the diuels of hel maintain it We see some such among vs yea euen which shew themselues much wickeder than the Papists And the diuel also must needes be faine to shew his furie and the libertie that God hath giuen him against such despisers But all is well if they can couer themselues alwayes with this faire excuse that they mind not to fight against the Gospel but against the preachers Nowe seeing they bee at that point wee must fall to scanning of
without cause saide that if wee looke well to our selues none of all the wretched vnbeleeuers which torment themselues to atteine vnto God and holde not the right way thither haue such aduauntage as wee haue For whensouer we call vpon God simplie and according to his worde wee be neuer disappointed Psa. 145.18 But now let vs come to that which Moses addeth concerning statutes and laws which is the principall point of this sentence What people is there saith he which hath so rightfull statutes and ordinances as we haue Truely if a man would haue beleeued the heathen they thought verie well of themselues in their owne dotages and they bare themselues in hand that there was nothing but sounde perfection in them But yet for all that it is a wonder to see howe they became so dull They that otherwise were of great skill and sharpewitted were become so brutish in their superstitions as euen little children might iustly haue beene ashamed of them But the light must be faine to shine in the darke or else it will neuer bee possible to discerne a right And for proofe thereof what is the cause that the heathen are so hardened in their owne dotages It is for that they neuer knewe Gods Lawe and therefore they neuer compared the trueth with the vntruth But when Gods lawe commeth in place then doeth it appeare that all the rest is but smoke insomuch that they which took them selues to be maruelous wittie are founde to haue beene no better than besotted in their owne beastlinesse This is apparant Wherefore let vs marke well that to discerne that there is nothing but vanitie in all worldly deuises we must knowe the Lawes and ordinances of God But if we rest vppon mens lawes surely it is not possible for vs to iudge rightly Then must wee needes goe first to Gods schoole and that will shewe vs that when wee haue once profited vnder him it will be ynough That is all our perfection And on the otherside wee may despise all that euer is inuented by man seeing there is nothing but fondnesse and vncertainty in them And that is the cause why Moses termeth them rightfull ordinances As if he shoulde say it is true indeede that other people haue store of ceremonies store of rules and store of Lawes but there is no right at all in them all is awrie all is crooked True it is that they perceiue it not and what is the cause thereof but for that it is not possible for them to discerne good from euill without Gods worde which is the trueth Howesoeuer wee fare wee cannot do the thing that is iust or right except wee haue first learned it at Gods hande And if wee haue beene so farre ouerseene as to allowe our owne doings let vs not goe on still for God will disallowe euerie whit of it because wee must take all our rightnesse at his trueth In this case it is not for euerie man to bring his owne weightes and his owne balance but wee must hold ourselues to that which God hath vttered and doth vtter True it is that Moses doeth greatly magnifie the people of Israell heere but yet neuerthelesse we must vnderstande that the priuiledge which is so greatly magnified heere did nothing aduantage those which reiected the lawe and profited not themselues thereby The Iewes are termed heere a wise and skilfull people a noble people a people that hath nothing but excellency and worthinesse in them And why so Because God had chosen them and vttered his iudgementes and righteousnesse vnto them Esa. 42.18 But yet for all that on the other side they be termed blinde and deafe And why Because they did what they coulde to haue quenched the light that God had kindled for them We knowe that they were taught by the doctrine which conteined their whole wisedome And therefore when they despised it they coulde not be but dubble blinded insomuch that the ignorance of the heathen and infidels was nothing in comparison of theirs that had so reiected Gods grace when it was put into their handes And that is a point well worthie to bee weyed The Iewes do arme themselues yet still at this day with the same texte when they list to commende themselues Tush say they it is saide that wee bee men of vnderstanding a people of great wisedome a people of passing nobilitie and worthinesse This is true if they had helde fast the treasure that God gaue them and kept it well But seeing they bee fleeted away from the law or rather y e a veyle is cast before their eyes 2. Cor. 3.14 16. because of their reiecting of Iesus Christ yea and seeing that euen before his comming they disobeyed the Prophetes and became hardharted against the doctrine of saluation that was brought to them it coulde not bee but that as I saide afore they must needes become more ignoraunt than all the rest of the worlde For if the heathen bee as good as destitute of reason because they haue not beene in Gods schoole needes must they to whome GOD hath spoken Eph. 4.18 and yet are disobedient therevnto needes must they I say bee striken with the spirite of disinesse and bee caried away by the diuell and become as wilde beastes so as they shall not offende of simple ignorance as they doe which neuer hearde any thing but of wilfull rage more than beastly Euen after that manner is it happened to the Iewes And it is the verie same thing wherewith the Prophete Esaye vpraideth them in his two and forteeth chapter saying Hearken ye deafe Esa. 42.18.20 see yee blinde And why speaketh hee to the deafe and blinde to heare and see well Hee addeth the reason by and by saying yee haue seene ynough and yee haue hearde ynough but yee haue not regarded it Also God complayneth of his paines taken in teaching of his people and of losing his labour therein For saieth hee haue not I done workes ynowe among you Yes but what for that You haue had neither eares nor eyes And nowe if yee bee compared to the rest of the worlde yee passe all the heathen and vnbeleeuers in blindnesse And why For yee haue had teaching ynough and too much And his vpbraiding and blaming of them is not for that they had not sufficient experience whereby to haue beene dewly taught but for that they did shut their eyes and woulde not profite themselues by the thinges that GOD shewed them Seeing that the Iewes are thus blamed by the Prophet notwithstanding that Moses had reported them to bee a people of wisedome and vnderstanding let vs come to our selues and consider that if this bee happened to the naturall braunches what shall become of the impes that are grassed into the tree as Saint Paul speaketh of it in the eleuenth to the Romanes Rom. 11.17 It is certaine that the Iewes went before vs in preheminence or at lestwise they had the birthryght in Gods Church
which belongeth not to vs that is to witte the choice and libertie of making images of God for men to worship or to cast the wood into the fire to make the potte seethe and such other lyke thinges For it is too much against reason Furthermore let vs also take heede to our selues For assone as we begin to intangle our selues in our own imaginations by and by there foloweth a sea of folish thoughts which make vs to run gadding heere and there so as they carry vs quite cleane from God If men knew their owne nature surely they durst neuer aduenture to make any image I told you at the first that wee ought to know God that the same knowledge would be a good bridle to holde vs in simplicitie and to make vs to preuent all superstitions And when wee enter into our selues that also ought to teach vs well that it is a turning of all thinges vpside down when wee make any Image of God For what is the cause that men are so eagre to haue some representatioÌ of God but for that they cannot mount vp into heauen for asmuch as their wits goe groueling downeward and are alwayes wedded to the earth And therfore would they haue God to come downe vnto them Now it is true y t God commeth downe vnto vs howbeit that is after his owne maner and not at our appoyntment And he must bee faine to stoope vnto vs because we cannot mouÌt vp vnto him but yet he keepeth such a fashion measure y t therewithall he lifteth vs vp to him We for our part could finde in our hearts y t God were as ye would say vnder our feete so as wee might treade vppoÌ him and y t is the cause why we haue idols For y e beginning of idolatrie spraÌg of this y t men feeling their own infirmitie would needes haue God in such wise as their owne wit was able to brooke Now their wit styeth not high but rather rucketh beneath vpon y e grouÌd And therefore although men had no idols at all yet is idolatrie in them they haue y e seede of superstition inasmuch as they would haue God to fashion himselfe to their lyking Nowe then seeing y t this naughtinesse is rooted in vs already must not y e mischiefe become dubble wheÌ we meete w t an obiect that is to say when we haue any thing to set vs foreward wheÌ any new occasioÌ is ministred So theÌ if there be any idols or images to portray or represeÌt God it cannot be but y t men shal be dubble seduced Seing they be to much inclined thereto of nature it is a great inforcement wheÌ they be further driueÌ foreward by y e thing y t they beholde Therefore if we wist it were such a vice surely we would abhorre idolatrie knowing y t it turneth vs quite away from God Ier. âââ And for the same cause doth the prophet Ieremy say that there is nothing but doctrine of falshood in Idols Abacââ and the prophet Abacuck verifying the same comparing idols with the liuing God sayth that they be a schoole of lyes But yet for all this the Papistes will affirme that images are laymens bookes and that because all men cannot reade nor are clearkes there must be some helpe for the ignorant Very well if a representation of God be made that is a booke that is as good as the Byble say the Papists and it is their chiefe ankerholde that they flee to in this case True it is that this shifte is not of their owne deuising it was deuised by a man not wicked of himselfe notwithstanding y â he was somewhat atteinted with the corruption of papistrie For he was a Pope himself howbeit not when the Popedome was in such plight as it is nowadayes but yet when it had already bin greatly corrupted and the world was sore degenerated Nowe then this good man Gregorie thought it good to haue images and that they would be as books for the vnlearned this haue the papists receiued as if it were y e oracle of some Angel from heauen But contrariwise y e Prophet Ieremie auoweth that all the doctrine of idols is meere falshood and likewise Abacuck in the second Chapter saieth that they teache nothing but lyes Were it lawfull for a man to coine false money on his owne head bicause he can get none of the right stamp No but yet hath God giuen his word to all men so as he hath vouchsafed not onely to speake to great Clerkes but also to stoope to the rudenesse of the little ones And for all this men stoppe their eares and say they can not knowe God but by a Puppet and vnder that pretence they will needes haue it lawfull for them to beely the thinges that God hath reported of his owne being Forasmuch then as wee haue warrant that there is nothing but falshood in images let vs send home such Bookes to the diuell for it is certaine that he is the author of them and that they came all out of his shoppe And herein we see how that cursed Counsell which allowed images was first caried away For these were the worshipfull reasons that they alledged for the hauing of images It is not ynough saide they that men bee taught by the eare but their eyes also must haue some instruction too And thereunto they wrested this saying of the Psalme Psal. 88.9 Wee haue heard and seene that as wee haue heard Gods worde so must we also haue some thing to looke at and as I said they referre this looking vnto images But contrariwise the Prophetes meaning is that God besides his vttering of himselfe to his people by his word had bestowed so many and so apparant giftes of grace vppon them as they might well say Our God hath sufficiently assured vs that he was our Sauiour not onely by his promises but also by the deede it selfe whereof we haue had experience And yet notwithstanding vnder colour of that text these rascals will needes beare men in hand that God must be represented by puppets But if they will needes that there must be visible images our Lord hath giuen vs as many of them as he knewe to be for our behoofe When we haue Baptisme Eph. 5.26 Rom. 6.4 â Cor. 12.13 is it not a visible image of the thing that is spirituall that is to wit of the washing which we haue by the bloud of our Lorde Iesus Christ when wee bee renewed by his holy spirit And haue we not a representation of the heauenly mysterie set foorth to vs in the Lordes supper Yes but yet for all that wee must not make any image at all of Gods being And why for it were not for our profit as I haue declared afore but it would rather turne vs away to lyes and besotte vs in all manner of superstition God therefore knowing that the hauing of images is an vntoward thing and as a deadly
his seruice to keepe our selues from these tentations y t run ofteÌtimes in our heads If we fal to scanning so as we say to our selues how now must I for seruing of god haue so hard cumbersome a condition It should seeme y t he is minded to discorage me Let vs beware of such conceits rather follow y e example of Moses He saw himself bereft of y e inheritance y t had bin promised to y e whole people he saw he had as it were a marke of reproch for euer as though God had withered him for wheras God had chosen him to bee the leader of his people to supplie his roome in bringing to theÌ that welfare that they had loked for so long time now towards his death he must bee disgraded at Gods hand and be banished from the possession that was as a pledge of the kingdome of heauen True it is that Moses continued and doth continue still an heire of Gods kingdome but he had not that earthly pledge of it that was set before the people He saw that of six hundred thousand persons for the whole multitude was so manie there was not one among them al that was worthier to enter into the land than himselfe Therfore he might haue stormed thus with himselfe Howe nowe I see I haue taken great paynâ in leading this people God hath wrought so manie miracles by my hand I haue yet stil such zeale to the honor of God and to y e welfare of his people as I neuer cease to procure the same therw tall I may well say God hath granted me y e grace to walke more roundly than al y e rest and yet notw tstanding must I be barred out of y e land the residue enter into it which haue not taken so much paine as I nothing neere Moses might haue bin in a chafe chawed vpon his bridle saying wel seeing I haue taken so much paine God ment to serue his turne by me heretofore it is ynough for me I am contented with that which I haue done but notwithstanding I will giue ouer my roome and seeing that he will not set me aworke any longer let him serue his turn by some other Moses might wel haue entred into such fancies But what NotwithstaÌding y t God listed to abace him so before men by bereuing him of the benefite that he esteemed aboue al other and to preferre the meanest and miserablest of the people before him who was so excellent a Prophet yet ceased he not to discharge his duetie and to goe through with it still And we see with what carefulnes he goeth about it My friends saith he although I must dye here and God cutteth me off from you as touching the bodie yet notwithstanding I will discharge my selfe both towards him and you and seeing it hath pleased him to make me his minister to teach you his doctrine I will neuer faile to doe my duetie In deede he might haue twyted the people as them that had caused God to lay such punishment vppon him but yet for all that hee ceaseth not to serue God and to loue the people still which as I said had caused him to be disinherited of the Land that was promised to Abraham Therfore hath Moses good right to say Because of your words God sware that I should not go ouer Iordan to enter into this good land Neither murmuring nor blaspheming proceeded from Moses Nay which is more we see he crucified himself wheÌ he saw that god was not honored as he ought to haue beene whereas on the contrarie part there was a froward wilfull people which could not be brought into order by any meanes It seemeth then indeede y t Moses had iust cause to be angrie with the people seeing that God had punished him so grieuously for their disobedience But yet for all that a man may see hee sheweth himselfe still a father towardes them and taketh them as his children for hee knewe to what state he was called True it is that he vsed sharpnesse and rigour in due time and place specially when it behooued him to shewe the people their offences We see that Moses was in that behalf as a burning fire we see howe vehemently he rebuketh the despysers of God and the Rebels But when y t was once ouer he shewed himselfe alwayes to beare an affection of loue towards such as could abide it As for example God had now punished the people by the space of fortie yeres insomuch that they which had brought punishments vpon the people and had beene the authors of sedition were alreadie dead and their carkesses were rotten in the wildernes yet now behold Moses pitieth the children that were descended of them and ceaseth not to loue them So then let vs marke that if God call vs to the preaching of his word the vnthankfulnesse of such as ought to heare it must not stay vs from procuring their saluation as much as in vs lyeth Moreouer let vs not forbeare to pronounce Gods iustice against the wicked And though there be some that are vtterly wilful past hope of recouery whose diseases are vncurable wel yet let vs do our duetie towardes them let vs cite them to Gods iudgement let our doctrine serue for their condemnation to sende them to hell And in the meane while looke where we can reclaime them that haue done amisse let vs giue good heede therto and bestow our labor thereon Behold yet what we haue further to remember out of this place And herewithall wee see also that when Gods seruants perceiue themselues to bee neere their ende they must be the carefuller to stablish the doctrin which they taught in their life time And why For we see how men do easily slip away that euen such as haue shewed some good signe will anon after start aside if they be not helde in with a dubble reine as they say And when a seruant of God seeth y t in his lifetime he was greatly hindered in the maintenance of Gods seruice and had much adoe to represse euil what should he thinke but that the diuell will take possession after his death if God remedie not the matter Therfore such as haue felt and found by experience in their lifetime how painefull a thing it is to maintein the church ought eueÌ for this cause to take so much the more paine trauell when they draw towards their death to cause the syncere religion to be mainteined in his purenesse that men being once set in a good course may not swarue away from it Beholde the example which Moses sheweth vs. And besides this let vs mark also that he doth not only discharge himselfe here at his death by vttering some sodaine speach or by shewing some signe of zeale onely but that he stood vpon this and did most vrge it to wit all his life long that the people might bee edified in the feare of God For yee
for vs to knowe which is the true God that wee may worship him For euen at that time the world was peruerted so as al men went waÌdring in their owne superstitions Although God manifested himselfe so many wayes yet notwithstanding lyke as the world was blinde and ceased not to intangle it selfe in all errors so euery man forged idols to himselfe True it is that all men sayd wee haue a religion and our intent is to serue God but yet for all that there was no soundnesse there was no vnderstanding among them Gen. 17.7 Exod. 19.6 2. Pet. 2.9 Behold God gathered his people together accordingly as he had choseÌ y e house of Abraham and according to his saying y t the same should be to him a holy linage and dedicated to his seruice Seeing then that the Iewes were not mingled with the other nations of the earth they should haue considered that they ought not to haue had any fellowship with the vnbelieuers so as their religion should haue beene intangled and doubtfull but that being sanctifyed to the maker of heauen and earth they should haue worshipped him purely and submitted themselues vnder his obeysance Now then wee haue here the counsell of Moses or rather the counsel which y e Ghost intended to vtter in speaking here by his mouth And as I haue told you that this doctrine is very profitable so ought wee to be the more heedfull in marking it For naturallie wee be inclined to goe astray Insomuch that although wee had no occasions before our eies yet would euerie of vs deceiue and beguile himselfe And againe the diuell ceaseth not to offer vs many illusions to dazle our wittes withall and to make vs swarue from the right and pure religion Seeing then that there is such vice in vs and that wee bee hemmed in on all sides with so many daungers let vs learn to make our profit by his doctrine True it is that the thing cannot bee sayd to vs nowadayes which Moses telleth the people of Israel here for Gods shewing of himselfe to vs or his stretching out of his arme to deliuer vs hath not bin of any late continuance of time as was his speaking to that people from the middest of the fire but yet neuerthelesse the same exhortation belongeth vnto vs also And why For Gods choosing of the people of Israell to himselfe and his declaring of his wonderfull power for the recouerie of them was not to the end that they shoulde knowe him and worship him as the true God by the space of a hundred yeeres onely but to the intent that the rememberaunce of the same redemption shoulde continue to the worlds end Then let vs marke well that Gods deliuering of the children of Abraham from the bondage of Egypt was to the ende that wee also in these dayes shoulde take him for our true GOD which hath all power in his hand which disposeth of his creatures and which created the worlde and gouerneth it Sith it is so although our eyes haue not seene the miracles that are rehearsed here yet ought wee to make our profite of them and to bee edifyed by them so as wee may bee sure that wee haue not an vncertaine GOD nor a religion forged at aladuenture or at the pleasure of men but that it is the very true GOD who hath giuen so good proofe of his power at once already as wee haue no cause to doubt of him or to think his maiestie darksome or to stand skanning whether hee ought to haue superioritie and preheminence or no. For hee hath shewed that all the world is his and that all that euer was worshipped at that time in the world was but idols Thus yee see how this text is to bee taken that wee may apply it to our owne profite For it is not enough for vs to knowe what Moses ment in speaking to the people of Israell but we must vnderstand lykewise whereto the same doctrine serueth vs at this day so as we may receiue instruction by it Now before wee passe any further let vs marke the wordes that are set downe here Inquire sayth Moses of the dayes of olde time since God created man vppon the earth Here hee sheweth vs that our negligence is partly the cause that wee knowe not God True it is that wee cannot atteyne to his high maiestie by our owne wit for our sight is too short Nay which more is not onely Gods highnesse is incomprehensible to vs but also when we think to come neere him it ouerwhelmeth vs. We be blind wretches that haue nothing but darkenesse in vs and God in respect of himselfe dwelleth in vnapprochable lyght But yet for all that if it bee well and throughly considered and looked to 1. Tim. ââ it will appeare that men make none account of seeking GOD but forslowe it as a thing of no profite So then let vs marke the exhortation that is made here that at leastwise when God worketh wee may apply all our wittes earnestly to consider it and that if there be the lyke indeuour in vs as wee make reckoning of wee may preferre that before all other thinges For what a thing is it if wee knowe not him that made vs and fashioned vs and by whose power we haue our being still When wee shall haue raunged about heauen and earth and yet know not God must wee not needes bee wretched Now then let vs learne to bee more diligent to know God and religion that wee haue bin And this stretcheth very farre For we see how we be sharpe-sighted and forecasting in worldely thinges and we spare no paines in y e behalfe If y e case coÌcerne our own coÌmoditie or profit we neede no great calling on for nature leadeth vs thereunto But when wee should go to Godward and seeke his will then wee haue no leasure euerie of vs findeth an excuse we bee letted about other things And is not this a token of great naughtinesse So much the more therefore ought wee to come backe to that which is tolde vs here namely that wee bee so farre of from being excused now adayes that if wee bee negligent and seeke not after God nor inquire how things goe nor what God hath done nor what he teacheth in his Church wee shall bee condemned by this text For it is said Inquire of the dayes of olde time since God created the world True it is that all can not bee so great Clerkes as to knowe all thinges that were requisite but yet ought wee not to sleepe in that behalfe as though the knowing of God were a thing of no value Therefore let vs learne to place it in highest degree so as all the rest of our cares and businesses may bee put vnder it as inferiour to it as good reason woulde that they should be Now Moses saieth expressely since God created man vppon the earth bicause that that people had bin taught concerning the creation of the world But that was
follow the doctrine that our God hath giuen vs and whereby it is his will to draw vs to him Thus yee see that the meane for vs to put this saying of Moseses in vre is not to looke onely to the myracles that haue bene wrought for the ratifying of the Lawe but to goe to the Gospell and there to perceiue that God hath shewed himselfe to vs againe in farre greater perfection than he did to y e fathers of olde time Besides this let vs beare in minde the warning that I spake of afore namely that when we once knowe the myracles whereby God vouchsafed to confirme his Maiestie we must repaire to his worde assuring our selues that that is the verie meane whereby God draweth vs to him Therefore whensoeuer we haue Gods word preached vnto vs let vs vnderstand that it is a confirmation to assure vs that he raigneth ouer vs. And therefore let vs take heede that wee make our profit thereby seeing he graunteth vs this grace and priuiledge Eph. âââ which as we see is not common to all men And let vs pray him to seale the doctrine in our heartes by his holy spirit which we heare with our fleshie eares that seeing he hath once called vs to the knowing of him he will increase the same more and more and so guide vs as we may rather looke vp to heauen than pore vpon the creatures and things that are mortall Therefore let vs haue a constant and inuincible fayth in God which hath once manifested him selfe to vs so as wee may defie Satan and all the abuses and errours that haue bene brought in by men According to this holy doctrine wee will cast our selues downe in the presence of our good God with acknowledgement of our faults praying him to make vs so to feele them as it may bring vs to true repentance and wee therewithall acknowledge the grace and benefites which he hath powred out vpon vs so as we may know better to make our profit by them than we haue done and not bee negligent in considering his workes but diligent therein as becommeth vs and moreouer so receive the doctrine y t is dayly preached vnto vs as wee may apply our eyes to the discerning of the things that are dayly shewed vs and our good God make vs to finde his power and goodnesse by experience as he hath done to others in all ages that we may bee the better confirmed in the loue and obedience which wee owe him so as wee may neuer be turned from it whatsoeuer the Diuell practise to turne vs away from it 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 v. of Iune 1555. The xxviij Sermon which is the tenth vpon the fourth Chapter 36 He made thee to heare his voice from heauen to instruct thee withall and on earth he shewed thee his great fire thou heardest his words out of the middest of the fire 37 Because he loued thy fathers and chose their seede after them hee made thee to come out of Egypt in his presence by his great power 38 To driue out Nations before thee greater and mightier than thou to bring thee in and to giue thee their lands to inherit as is seene this day I Told you heretofore that if God had but only wrought myracles when he brought his people out of Egypt it would haue beene to small purpose for they had had no instruction to leade them to right knowledge But in asmuch as his word was matched with them now there wanted nothing at all And that is the cause why Moses exhorteth the people yet againe to consider howe it is long of none but themselues that they know not God yea euen to attaine to the heritage not onely of the land of promise but also of the kingdome of heauen Furthermore he telleth them that Gods word had such maiestie as the people had no cause to doubt but it was God that spake it Assure thy selfe saith he that the voice which thou herdest was not a humain or earthly voice but thy God spake as it were from heauen It is true that the voyce sounded from the middes of the fire that was seene vpon the mountaine but here Moses meaneth that the doctrine was not darke for asmuch as God gaue certaine signes of his maiestie to the ende that the peoples faith might bee assured throughly And for the same cause doeth he vse the worde instruction which signifieth not onely to teach with words but also to traine on with often chastisement As if he should say thy God in this case hath as it were helde thee in awe so as it is not nowe lawfull for thee to despise his lawe as though it came from an vncertaine place For why It hath soueraine authoritie thou canst not but thereby perceiue that God hath declared himselfe to thee to the inteÌt thou shouldest worship his maiestie and do him homage Now then we see that the effect of the thinges which Moses declareth heere to the Iewes is that God had giuen them visible signes at hande and as it were familiarly to the ende that his worde shoulde haue due reuerence and bee receiued obediently and all things bee done to the instruction of the people And although Moses rehearse but the things y t were done in mount Horeb where the lawe was put forth yet may we gather a general doctrine thereof For wee see howe God stoopeth to our infirmitie Because we cannot mount so high as to come vnto him he coÌmeth down to our slender capacitie Seing that he doeth so ought not we to be the more prouoked to submitte our selues to him and if wee doe it not shall it not bee cast in our teeth that there was no lette in him that wee had not meanes and helpes to instruct vs with all But what for that In steede of comming to God we haue turned our backe vppon him and rebelled against him Wherfore let vs consider after what manner God applieth himselfe to our rudenesse that wee may bee the more moued to resort vnto him And besides that let vs referre all thinges to the same ende that Moses noteth heere which is y t forasmuch as God is so gracious to vs as to shewe vs his truth wee must imbrace it assuring our selues that it groweth not in the worlde but commeth from heauen Therefore let the doctrine of saluation be receiued among vs with al obedience For else it is to no purpose for vs to protest that we call vppon God and are willing to honor and serue him For the proofe that he requireth therof is that we should hearken quietly to his worde and that our faith should bee setled so as wee resemble not the vnbeleeuers who are alwayes doubting but stande vpon this sure foundation that it is God which speaketh it therefore it is not lawful for vs to reply against it
condemnation because of the originall sinne that is come from Adam vpon all mankinde Nowe seeing that the little babes are not exempted from the wrath and curse of GOD Eph. 2.3 in so much that if hee punishe them it is not without cause neither can men saye but that hee proceedeth alwayes vprightlye as a good Iudge much lesse canne they that are men growen auowe themselues to be innocent but they shall much rather bee founde guiltie And so as concerning Ezechiels purpose it is an euident matter that God punisheth not the guiltlesse children for their fathers sakes for there is fault to bee founde euen in them also Furthermore where as hee saieth that hee punisheth the sinnes of the fathers vppon the children let vs marke howe that is done and then will this doubt be yet better discussed First of all wee knowe that God is not any thing indetted vnto vs and that if hee doe vs any good it is of his owne free goodnesse and not for that hee is bounde vnto vs. Nowe if he list to vse rigour towardes vs hee may leaue vs all in condemnation as those that are there alreadie Let God but onely withholde his mercie and shewe himselfe as a iudge to the whole worlde and what will become of it Wee bee all forlorne there is no remedie for vs both great and smal fathers and children I say all of vs without exception are damned euerychone if God drawe vs not out of the cursed case wherein wee be yea and that hee do it not of his owne freebestowed goodnesse without being bound thervnto Now then seeing that God might destroy vs and cast vs all away is he to be blamed is there any fault to bee founde with him if it please him to vse his goodnesse and mercie towardes some and to call them to him and to deliuer them out of the bottomlesse pitte wherein they bee No. For our eye must not bee spitefull because hee hath pittie vppon his creatures Matt. 20.15 And although hee vse not like courtesie towards all men yet doth it become vs to keepe our mouthes shutte yea and sometimes againe wee ought to open them wide to confesse that all his doings are in vprightnesse and equitie Psal. 33.4 though they surmount our capacitie For wee cannot alwayes perceiue why God disposeth so of men but our pratling must bee put downe and wee must learne to reuerence God in his iudgementes when they bee too high and too secret for vs to attaine to How soeuer the case stand let this stand for a generall rule that God might let vs alone in the destruction wherein we bee if he thought good and that by that meanes all the worlde might perish but forasmuch as it pleaseth him to shewe himselfe pitifull and gentle not towardes all but towardes one part of them therefore putteth he a difference betweene the one and the other And there vppon hee leaueth whom he listeth in their owne cursednes wherein they were borne Nowe if it bee demaunded why GOD vseth mercie after that manner towardes the one sorte and rigour towardes the other truely the first cause thereof is vnknowen to vs and wee ought not to bee inquisitiue of it And why for it becommeth our wittes to bee locked vp and imprisoned in that behalfe and wee ought to confesse that God hath free power to choose whom hee listeth and to cast away the rest But howsoeuer the case stande hee maketh this promise to the faithfull that hee will haue mercie vppon their children and that as hee hath begunne his mercie vppon the parentes themselues so hee will holde out with it continually vnto a thousande generations We see nowe that there is some cause why God hath pitie vppon the one sort rather than vppon the other Againe on the contrarie part he threateneth the vnbeleeuers that he will curse them not onely in themselues but also in their rase and in those that shall spring of them But nowe let vs come to the mercie that God graunteth and to the punishment that hee extendeth His blessing of the faithfull folkes children is not in riches in health and in all other such thinges or in making them to prosper to the worlde warde Those are not the greatest blessings which God graunteth that is not the ende which hee beginneth at but rather the mercie that hee sheweth them is that hee gouerneth them by his holy spirite that hee giueth them the badge of his adopted children and that he correcteth them and purgeth them from their sinnes to fashion them againe after his owne image Yee see then that the mercie which God extendeth towardes the children of the faithfull is that hee suffereth them not to abide in their owne corruption and naughtinesse but reformeth and ruleth them by his holy spirite This done hee proceedeth yet further and maketh them to prosper euen in this worlde vntill the full measure of his mercie bee heaped vppon them that is to wit till he haue taken them vp into his heauenly kingdome and there giuen them euerlasting life On the contrarie parte whereas hee punisheth the sinnes of the fathers vppon the children it is as much to say as hee letteth their ofspring alone in the same plyght that they bee in There is a wicked man there is a despyser of GOD there is an hypocrite there is an vnbeleeuer well may hee haue children but God careth not for them as yee woulde saye and taketh them as straungers and forasmuch as hee acknowledgeth them not to bee of the number of his hee vouchsafeth not to shewe himselfe father like towardes them but letteth them runne at rouers so as Sathan must needes possesse them And when they bee so destitute of Gods spirite what can betide them but vtter mischiefe so as they must prouoke him to wrath more and more Nowe then doeth our Lorde punishe them without cause Can they say that they be guiltlesse No for there is fault ynough in them beforehande Wee see then much better that the thing which God hath spoken by Ezechiel is true that is to wit that the partie which hath sinned shall receiue his owne hyre as hee deserueth and that the guiltlesse shall not bee punished for the guiltie and for the offenders sake Neuerthelesse wee see also that his saying that hee will punish the sinne of the fathers vppon their children is not without cause For why It is in him to withholde his grace from the children of the wicked and faithlesse or of the despisers of his worde or of hypocrites that abuse his name God is at free libertie to withdrawe his spirite from all the whole race of them And when their children are so alienated from God what haue they but the corruption of Adam There is nothing in them but sinne and corruption Rom. 8.7 and therefore they must needes be enemies vnto God Yee see then how he punisheth them iustly and that they cannot shift themselues from his hande to say
honored serued and obeyed True it is that children subiects and seruants shall not bee excused by that 1. Pet. 2.18 but yet we see it is the iust vengeance of God therefore so much the more ought we to be prouoked to followe that which is told vs as well in this text as in all the holie Scripture where this commandement is declared vnto vs. Then to be short let vs be wel aduised that we dischardge our dueties euerie of vs in his owne calling and state Let those to whome God hath done the honor to giue them the mace of Iustice whom he hath set in his seate be wel aduised that they reigne in his name that they cause all men to serue and honour him that they be as mirrours to giue good example to their people and y t they holde their subiects in such good awe and order as Gods name bee blessed and the mouthes of all euill speakers be stopped Marke that for one point Againe let fathers and mothers haue a care to bring vp their children wel and to make them knowe God for their onely father And as touching their menseruantes and womenseruants let them so vse their seruice as God haue always the preheminence Let them not followe the common trade for men doe commonly passe for nothing else so as they may bee serued to their owne profite and contentation As for God he is forgotten all the while But let masters vnderstande that God must reigne both ouer themselues and ouer those that are vnder them Thus much concerning those that are in authoritie Now for our part let vs beare wel in minde y t when we haue Magistrates if wee rebell against them or rise against the State indeuouring to ouerthrowe the order that God hath set Rom. 13.2 wee resist not mortall creatures but it is God whom we assaile And what can we winne by making warre against him Can we ouermaster him No but he will reuenge himselfe without handiestrokes so as men shal be vtterly abashed to see howe he maintaineth the thing that hee had spoken with his mouth yea euen by wonderfull power Thus much concerning the first point Againe let children beware that they bee not highminded nor wildheaded nor wilfull but that they submit themselues quietly to their fathers and mothers assuring themselues that they fight against God when they cannot finde in their heartes to stoope to the yoke which our Lorde putteth vppon them Eph. ãâ¦ã And let seruauntes knowe that if they refuse the subiection of the men whom they serue God is offended at it and in the end they must bee blamed for refusing to be gouerned by his hand But let vs marke herewithall that God muste be honoured first and the subiectes must so obey their Princes and Magistrates as the same may be no derogation to the right that God reserueth to himselfe as he is worthie And if Princes will needs inforce vs to doe euill and ouerthrowe the pure doctrine of God as we see too commonly in the worlde insomuch that a number are so madde as they woulde faine wrest religion after their owne fancie to make as it were an image of wax of it that they might writh it which way they listed as all men may see God will not like of it that they shoulde bee obeyed in that behalfe For who bee they When they once reuolt and climbe aboue him that hath all soueraine Dominion Esa. ãâ¦ã Phil. ãâ¦ã forthwith they forgoe all their authoritie The verie diuels must bow their knees before God and our Lorde Iesus Christ and beholde mortall men vsurpe such superioritie as the honour of God is defaced and all religion thrust downe So then let vs learne to obey both princes and fathers and mothers in such wise as God may holde still his right vnimpayred and wee not be letted to yeelde him his due honour Neuerthelesse we must obey them quietly so farre forth as wee may without hurt of conscience And although that such as haue authoritie ouer vs discharge not their duetie yet must not children misbehaue themselues when their parents are too sharp and rigorous to them True it is that the parentes are forbidden to vse any crueltie towards their children Eph. ãâ¦ã Col. ãâ¦ã specialy to discorage them but yet for all that though the parents bee not so well aduised as to gouerne their children with mildenesse the children must beare it patiently Finally wee must suffer at the handes of all such as haue authoritie ouer vs. And so yee see what God ment to set out in this commaundement Nowe hee addeth a promise That thy dayes saith hee may bee prolonged and that thou maist prosper in the Lande which the Lorde thy God giueth thee But there is yet one thing more which is that forasmuch as we be loth to yelde our selues to humilitie God giueth vs here a stroke with the spurre saying thy God commaundeth thee And it serueth to confirme the doctrine that I haue touched alredie that is to wit that it is but a fond trifling shift to dispute whether such as are in state of honour aboue vs doe deserue to haue that roome Or whether they do discharge their dutie as well as they are aduanced therto All such geere must bee laide aside And why For wee must holde vs contented with Gods ordinance and rest altogether vppon his good pleasure And that is y e cause why Moses addeth here expresly according as the Euerlasting thy God hath commaunded thee As if he shoulde say true it is that men doe alwayes kicke against it as much as they can If one woulde bring them vnder awe they will not abide it by their good will Againe they haue such loftinesse in them as prouoketh them continually to bee desirous to exalt themselues too much By meanes whereof there will neuer be any willing subiection vntill God haue wrought it But you be alwayes rebellious against God saith hee when yee once enter into such debatings as this Shoulde such a one raigne ouer mee and I obey him seeing hee is no better than I If yee beare such spite towardes men God himselfe steppeth forth and desireth to knowe whether yee will serue him or no And if yee will not receiue his leeuetenantes when hee sendeth them vnto you it is a certaine signe that yee refuse his yoke likewise by meanes wherof his iustice is impeached and hee feeleth himselfe to bee iniuried by you Sith it is so then knowe yee saieth Moses that the children which are disobedient to their fathers and mothers may well alledge this and that and the folke that rebell against their superiors may well make excuses but none of those thinges shall stande them in any steede The reason is that God who hath ordeined superioritie in the worlde will also haue it maintained hee hath spoken the word and it cannot be called backe Psal. 3 9.10 When God hath once giuen his definitiue sentence it is
That God spake with a loude voyce Hereby Moses sheweth that the Lawe is no hidden doctrine and that men can not alledge that they bee not of sufficient learning for not with out cause did God so lift vp his voyce when he intended to giue a rule for men to liue by It is added expressely That it was doone to the whole multitude As if he should say It is true that God hath chosen men from among you to gouerne you and that he hath giuen them his spirit but yet for all that he will haue his lawe knowen euen of the rudest and most ignorant Psal. 19.8 so as it may be a wisedome common to all men That is one of the pointes which we haue to marke here The seconde is That God added not any thing more after those ten sentences Wherein Moses doeth the people to vnderstand that this briefenesse which God vseth ought to incourage vs to receiue the thinges that he speaketh For if he should lay great volumes before vs we might replie that all our life would not suffice to studie them God therefore was not ouerlong in giuing vs his woord There are but onely ten verses of them Let vs count them vpon our fingers and wee shall haue instruction ynough in all things that are requisite for our life Yea herewithall Moses meant to doe vs to wit also that seeing God hath giuen vs such a sure rule as he intended not to adde any whit at all to y t which he had spoken alreadie it behoueth vs to holde vs to it and it is not lawfull for any creature to adde aught vnto it Thus much concerning the second point For the third point he rehearseth that againe which he had sayde heretofore that is to wit That God in setting forth his lawe Deut. 4.11 spake from out of the cloud and that the mountaine smoked and that there were flames of fire and flashes of lightening flew to and fro Whereto tendeth all this That the doctrine might carrie the greater Maiestie and that men might be moued to humble themselues reuerently before GOD and to submit themselues wholly to his word and to obey the same These are the three notable points which Moses rehearseth here before he proceede to the rest Now as touching y e first let vs remember what hath bene said afore that is to say That God spake loud and shirle and not to a fewe folke but generally to all the people which thing was doone to make vs vnderstand that Gods woord shall bee cleare and certaine to vs so wee playe not the deafe folkes wilfully True it is that our wits are so weake as we shall neuer vnderstand one word of the things that God speaketh to vs except he inlighten vs by his holy spirit 1. Cor. 2.13 for the sensuall man vnderstandeth not the heauenly thinges Those then are too high for vs. But whereof coÌmeth that fault and vice but of our owne blindnesse Yet notwithstanding Gods trueth as in respect of it selfe and in it owne nature is easie open ynough and therefore let vs not charge it with darksomnesse Againe what is to be done if we would haue God to make vs profite in his word Let vs be lowely and of small reputation for it is not in vaine that he hath promised to teache the lowely Psal. 25.9 Then let vs not trust to our own wit let vs not come with ouerweening and loftinesse as though wee thought our selues of sufficient capacitie to iudge of the thinges that shall bee said vnto vs but let vs rather beseeche God to open our eyes and to reach vs his hand and let vs confesse that we haue not the aptnesse to profite in his schoole further foorth than he giueth it vs. If wee bee at that point let vs not doubt but that Gods word will be easie to vs and wee shall vnderstand what he intendeth to say Hereby we see what wretchednes hath bin in y e world whereby the coÌmon people and welneere all other men haue bene plucked backe from reading the holy scriptures For it hath bene an opinion that it belonged to none but Monkes Priestes yea in the end there was such beastlinesse as it seemed that diuinitie ought to bee locked vp in chestes or caskets But yet for all that this record hath indured and must indure to the worldes ende namely that God hath spoken with a loude voyce not hidden or shrunke himselfe aside into some litle odde nooke Therfore it was too shamefull a thanklesnesse that men haue so left Gods woord as it were in a wildernesse And wee ought to marke this text so much the more where it is saide that God spake not to some Doctor onely but to all the people in common yea euen to the verie simplest sort of them In respect whereof we haue cause to magnifie the goodnesse of our God in restoring the benefite vnto vs whereof wee see the most part of the world bereft for their churlishnesse and retchlesnesse sake so that now adays Gods word soundeth among vs and we may reade it and be partakers of it both openly and secretly and the treasures thereof are set foorth to vs so as wee may inioy them and that is an inestimable benefite which wee ought to magnifie Againe let vs be diligent in giuing eare to our God and let no man alledge excuses to shift himselfe from him For seeing that God speaketh to all y e companie of the faithfull euen to as many as are baptized in the name of our Lorde Iesus Christ let euery man on his owne behalfe and in his degree indeuour to profite thereby and let all of vs in common take God for our schoolemaister and bee readie to hearken to him whensoeuer it pleaseth him to speake vnto vs which thing he doth daily Thus much concerning the first point where it is said that God spake to the whole multitude Now let vs come to the second point that is to wit That he added not any thing and that is to the end that we should be the willinger to heare what is contained in the Lawe It is true that all that euer is set downe in writing by Moses belongeth to the Lawe Likewise the thinges that the Prophets haue left vnto vs and finally that which is added in the Gospell containe all one substance And though the Byble be very great yet notwithstanding GOD hath made it all to ame at one certaine marke to the intent wee should not goe wandering at rouers nor bee driuen to make too much seeking whither wee should goe For why All is referred to ten verses as I haue said alreadie Let vs recken vppon our fingers and wee shall haue Gods commaundements we shall haue a summe of the thinges which we ought to beare in minde that we may be good schollers to Godward Seeing there is such briefenesse must in not needes be that men are too froward if they refuse such teaching and
Rom. 8.7 But now being fallen as wee bee Eph. 2.3 what are wee but as water that glydeth away as a smoke that vanisheth away Nay which wors is we be enemies to god and he must needes be against vs bicause he findeth nothing in vs but sin and frowardnesse And therefore when wee bee tickled with our fonde lusts so as we would faine that God should work myracles and that we might heare Angels from heauen let vs repaire to that which is tolde vs here and say What is all flesh Let vs say I enter into consideration to see what wee bee and our owne vnabilitie will teach vs sufficiently to praise God for not making vs to feele his presence to consume vs and confounde vs but to make vs feele it in such wise as it may drawe vs to him with amiable gentlenesse by hearing meÌ like our selues and our owne brethren speaking as it were in his person And whereas the people of Israel say What people is it that euer heard the voyce of the living God and continueth still aliue as wee haue done it is to shewe that this deede of his should not bee drawen into a common example so as others shoulde looke to haue him doe the like And therefore let vs not say why doeth not GOD speake to vs now adayes after a visible maner as he did vpon Mount Sinay It pleased him so to doe but it is not for vs to lode him with any law or to binde him to do still as he hath done once heretofore Therfore as I said erst let vs not abuse Gods grace neither let vs fall to disputing with him to say seeing that God did so at other times why should he not do y e like now adayes For when men auaunce themselues after that fashion it is a diuelish presumption Wherefore let vs yeelde God so much honour as to giue him leaue to manifest himselfe to vs as he himselfe listeth and as he knoweth to be expedient and let vs not bind him to any necessitie vnder colour that he hath vouchsafed to shewe some speciall fauour at some time before Let not vs threape vpon him to doe the like againe but let vs be contented with his single wil for it becommeth vs to be subiect therevnto In the ende it is sayde Goe thou to God and heare what hee will say to thee and bring vs woorde thereof and wee will heare it and doe it Heare we see first that the people desireth Moses to bee their Spokesman and to bring them woorde what he receyueth at Gods hand Nowe this is written for vs that all men shoulde submit themselues to the order that GOD hath set in his Church For as I haue sayde afore his will is to speake to vs by the mouthes of men That is the cause why hee woulde there should bee Ministers Matt. 28.19 It was not deuised by men but our Lorde Iesus Christ hath tolde vs that hee will haue that kinde of gouernment in his Churche Luke 10.16 Nowe then that there shoulde bee shepheardes in the Churche to preache godly doctrine which it behooueth vs to receiue for our owne saluation it is an inuiolable ordinaunce and such a one as proceedeth from GOD. Sith it is so let no man striue against it but let vs beare it patiently and when GOD raiseth vp men to serue him in bringing vs the message of saluation let vs not grudge that euerie of vs hath not the same preheminence for it is his will that his bodye that is to saye his Church shoulde bee gouerned after that fashion Ye see then that the thing which wee haue to gather vppon this text is that seeing God hath ordayned Ministers of his woorde we must hearken to them quietly and not beare any spyte or malice in our heartes though all of vs bee not teachers nor put in that office by GOD for wee must yeelde our selues to his will as I haue told you before Let that serue for one point But by the waye let vs marke also with what condition wee must haue shepheardes For this text teacheth vs to discerne betweene y e deceyuers y t abuse Gods name falsly by taking vppon them y e title of prelates without cause or reason the true Prophets the good seruants of God the Ministers of the Gospell The Pope all his rable will surely say that men ought to hearken vnto them and to receiue their doctrine w tout gainsaying And why so Bicause it is Gods will y t there should be prelats in the Church and that men should heare them and obey them All this is true But yet for al that hath he set vp the title of Prelacie without discretion No but he hath also declared therewithall that he himselfe will continue chiefe stil so as we must obey him and not be in bondage vnto men Seeing it is so we must consider what maner of Prelates teachers God sendeth vs. And that is according to the contentes of this text y t they must hearken what God sayes vnto them afterward report the same faithfully to the people Therfore they that are desirous to be heard in Gods name and will haue their doctrine receiued reuerently must first hearken vnto God so as they take not vpon them to adde any thing to his woorde but yeeld themselues teachable vnto him And wheÌ they haue learned at his hand let them deale forth the things to others which they haue receiued For no man shall euer bee a good Minister of Gods word vnlesse he bee a scholer first so as he take not vpon him as a Maister ouer other men to tell them what he listeth And a maÌ must not be ouerwise in this case for God reserueth to himselfe the office of appointing what things he will haue vs to know It is not said here simply Hearken what the Lord will say to thee and then come and bring vs word but it is said Hearken vnto all y t the Lord shall say vnto thee so as there âee not one point nor one article omitted By meanes whereof Moses is restrained of all libertie here and not permitted to report any thing but that which God coÌmandeth him as we haue seene alreadie in other places Deut. ãâ¦ã And what are nowe these rascals that dare auaunce themselues aboue Moses We shall see in the end of this booke Deut. ãâ¦ã that there was neuer any Prophet raised vp with such grace And in deed although we see there was a wonderfull spirit in Esay in all the rest of the Prophets yet is Moses preferred before them all Whereas it is said be mindfull of the Lawe that was giuen you in Horeb Malachie which spake last of all the Prophetes Mal. 44. doth notwithstanding referre all to Moses as if he had bin the first teacher as though the law were the fountaine from whence wee ought to draw all things Now seeing that Moses being so greatly
performance they shewe well that their promising was at alauenture God therefore to make the people perceiue how hard a matter it is to keepe the lawe sayeth here I would fayne it were so For the Hebrew woord which he vseth where he sayth who wil giue theÌ the heart importeth as much as when wee say be it so I would faine it were so True it is that here God speaketh after the maner of men for he needeth no more but wish things done all things are in his hand And therefore it might be replyed Lord it belongeth to thee and askest thou who shall giue them the heart To whom belonges that to doe Man of himselfe will neuer incline to good but he must bee driuen to it by some other meanes and that can no creature doe but it is thy spirit that must doe it Now then seeke not thou who shall giue them the heart but let the power of thy spirit vtter it selfe and then shall they doe it Likewise we shall see howe God will say Deut. 30.6 I will giue you a heart to feare mee If it were in vs why shoulde he say so But he saieth that it belongeth to him to doe it like as he addeth by the Prophet I will giue them a heart to obey mee Ie. 32.39 Ezec. 11.19 and 36.27 As much shall wee see hereafter where he saieth I will cause them to keepe my commandements God then chalengeth to himselfe the instructing of men and the gouerning of them by his holy Ghost to the intent they should be subiect vnto him submit themselues to his righteousnesse And why then doth he pretend to wish it in this text It is bicause he speaketh after the maner of men as he doeth in many other places And as I said afore it is to the ende that when there is any mention made of walking in obedience to God-ward wee should vnderstand that it cannot bee done without hardnesse and that our wits should be wakened to apply our selues earnestly to that studie Therefore whereas men promise vnaduisedly that they will worke wonders in obeying God and in keeping his Lawe let vs vnderstand that we must examine our owne abilitie and then we shall finde that there is nothing but all maner of weakenesse in vs. So farre off are wee from being able to perfourme all that is commaunded vs that wee knowe not at which ende to begin Phil. 2.13 Nay wee haue not the skil to conceiue one good thought vntil God haue reformed vs drawen vs to him giuen vs the minde and therunto added abilitie to put our desires in execution Thus ye see what is ment by this saying And who shal giue theÌ the heart or I would it were so Hereby wee be warned to take heede that we presume not vpon our owne strength to bee too bolde For when we beare our selues in hand that wee can doe all things it is the cause of our ruin And God doeth iustly laugh such ouerweening to scorne But let vs learne to feele that we can do nothing and that although we be bound to fulfill all that euer God commaundeth vs yet it followeth not therefore that wee bee able to doe it but rather that we be vtterly vnable Neither is it so small and common a matter to loue God with all our heart with all our minde and with all our power as if wee needed no more but to say yea I will goe about it out of hand but it is a thing that passeth all that is in man When we once know that the law containeth too high a righteousnesse for vs to attaine vnto and that wee on our part are so weake as is pitie to see then will we learne to sigh before God and consider well that wee bee bound to doe whatsoeuer he appointeth but yet wee will craue power at his hande that it may please him to helpe vs with his holy spirit and not onely supplye our frailtie but also be the beginner and perfourmer of all thinges in vs so as he make vs willing and confirme vs in that willingnesse and with that constancie match also power to accomplish our desires And by the way God sheweth here that his sending of his worde vnto vs is to the intent to be ioyned vnto vs and that wee also should bee vnited vnto him so as he requireth nothing but obedience that we might be his children and he shewe himselfe to bee our father And so Gods intent in causing his word to bee preached vnto vs is to gather vs as it were vnder his winges that wee may bee defended and saued yea verily so wee come vnto him quietly and suffer our selues to bee ruled by his woord and bee subiect thereunto But it is true as I said afore that it is not in our owne power to doe this but God must giue vs that grace and he giueth it not to all meÌ Neuerthelesse it is not for vs to bee inquisitiue of Gods secrete purpose in that behalfe why he reformeth the one sort by his holy spirit and letteth the other sort goe on still in their corruption without bringing of them backe Wee must not enter into that maze but it must suffice vs that God listeth to make men vnexcusable in saying I would faine it were so As if he should say that after we haue once beene taught by his word wee haue no more excuse God is not to blame if wee be not saued Why so For we shall perceiue that to walke as he hath commaunded vs is the way to attaine to all goodnesse And therefore let vs lay the blame of all our miseries vpon our selues and if God afflict vs and punish vs with aduersitie let vs vnderstande that wee haue no cause to grudge or complayne of him for wee be faultie bicause wee haue not followed his lawe That is the thing in effect which wee haue to marke vpon this text Yet notwithstanding it is true that wee must haue recourse to his aide knowing that wee of our selues are too weake to performe his lawe in so much that we be neuer able to come at it no nor any thing neere it But yet if we liue not as becommeth vs we must alwayes yeelde our selues guiltie knowing that the fault remaineth in our selues so as if God doe beate vs with his rod we can not say it is vndeserued on our part For why Seeing we haue Gods word wee haue matter of record that he is desirous to bee at one with vs and to doe the duetie of a father and to maintaine vs in all prosperitie if wee burie not his grace ne withhold the thing that is due on our part Yee see then that men are iustly conuicted and condemned for refusing Gods grace and for shutting the doore against him in that they profited not in his worde when they were taught it And so it is a very profitable warning for vs when we see in this texte howe God wisheth that wee shoulde doe
is conteined therein is good iust and rightfull but also that men shoulde thereby shew whether they were obedient to God or no. And in that respect he saith to the ende that thou shouldest feare the Lorde thy God and keepe his commaundements and statutes By this word Feare he doth vs to wit that God in giuing forth his Law ment to trie what we be and whether we be willing to serue him or no. For although we coulde doe all his commaundements in such sort as no fault could be found in vs to the worldward if in the meane whyle the feare of God be not rooted in our hearts to yeelde him such reuerence as to be willing to be his all our life shal be but a fond pompe for wee must not thinke that God is satisfied with outward apparances How muchsoeuer they be commended of men Luke 6 1â they bee but smoke before him Then if wee minde to keepe his Lawe dewly and to haue our life acceptable vnto him we must beginne at this point of yeelding him such reuerence as to be desirous to bee vnder his hande and gouernement and to doe him homage as to our soueraine Lord to giue ouer our selues to him as to our maker and to honour him as our father If we be thus minded it is the beginning of all the Lawe and of al righteousnes And that is the cause why it is sayde that the true wisedom is to feare God Proâ ââ â 9.10 And if we will know whether we haue profited in gods lawe or no we must alwayes sift search our selues whether we haue such desire zeale that God shold be honored glorified by vs. For if there be that feare in our hearts y e fruits therof wil shew themselues both in our feete and in our handes y t is to say in al our members according to y e rule which he hath set downe in publishing his law And as for them that boast of the feare of God neuerthelesse behaue themselues lewdly in their conuersation they belie theÌselues w t their own mouthes bewray y t they be shameles in bragging so of the feare of God Now then we see here a text which is well worthie to be marked wherin Moses declareth that to serue god well first we must giue our hearts vnto him so as it sufficeth not to haue all y e vertues y t can be imagined to outward shew vnlesse a vertuous mind go before them secondly that the feare of God is no secret or ydle thing but y t although it bee inclosed in mens harts yet neuertheles it must shew it self in their liues for it is the heart that gouerneth both the hands and the feete and all that euer is besides Therefore if wee feare God we must learne to shew it by our deeds and by proofe euen by framing our life according to his will Now herevpon we may gather that God disalloweth all that euer men can doe when they turne away from his worde As for example the Papistes are alwayes seruing of God as they themselues say but in the meane season what doe they They take much paine but they bee neuer a whit the forwarder because they haue nothing among them but mens inuentions Their seruing of God is to biblebable or to kneele downe before puppets or idols to scudde from altar to altar to cause Masses to be chaunted to gadde on pilgrimage to fast such a day in the honour of such a saint and to eate no flesh vppon fridayes and saturdayes To bee short it is a gulfe of all baggage couered with the name and title of Gods seruice But shall ye find that euer God vttered one word or syllable concerning such thinges No. It was euery whit of it deuised by men Nowe let vs consider by this texte whether God accepteth such seruice for good and lawfull Nay contrariwise he saith thou shalt feare the Lorde thy God and keepe all his commaundements and statutes So then when men turne from that way and followe their owne imaginations and the inuentions of men thereby they shewe sufficiently that they haue no feare of God in them for else they woulde offer him the sacrifice which hee preferreth before all things namely the sacrifice of obedience as is shewed in the first booke of Samuel the fifteenth Chapter 1. Sam. 15.22.23 Insomuch that if a man herken not vnto Gods voice to submit himselfe thereto but contrariwise followeth the inuention of his owne braine or the thinges that other men haue deuised surely it is an ydolatry and as badde as witchcraft which God abhorreth After that manner doth Gods spirit speake of it notwithstanding that mortall men doe deeme the cleane contrarie Now then wee see howe Moses declareth here that if we feare God in good earnest we will also doe him the honour to be ruled by his will so as we wil not take leaue at mens handes to doe what they thinke good but stop all mens mouthes when God speaketh and open our eares to hearken what hee saieth and receiue the same But yet for all this it is not ynough for euery of vs to imploye himselfe in the seruing of God wee must also procure to the vttermost of our power that he may be worshipped of al men yea and that his seruice may continue euen after our decease so as his honour may abide fast setled when we bee deade and gone out of the worlde not be abolished with our transitorie life And that is the cause why Moses saith thy children and they that issue of their race shal continue in seruing God in keeping his law Therfore let vs mark well that here Moses not onely exhorteth euerie man to serue God by framing his owne life according to the Law that he hath giuen vs but also willeth fathers to take paine in bringing vp their children and to leaue such seed after them so neere as they can as God may be honored in their ofspring and his name bee euer purely called vpon that by that meane such as descend of vs may bee blessed and his couenant which conteineth our saluation indure for euer not perish though we our selues be mortall But wee see that fathers are so farre of from discharging their dueties in this behalfe that they giue such examples to their children as they may seeme to haue conspired to abolish al feare of God and all keeping of his Lawe And therefore no maruell though God withdraw himselfe from vs and seeme to be minded to cut off the benefits which he hath bestowed vpon vs. For are we worthy of y e continuance of them towards vs seeing we bee so negligent in causing his seruice to continue in perfect and vnappaired state But yet for al that this must not bee spoken to vs in vaine Therefore let vs indeuour to teach such as shal succeed vs so as God may euer bee worshipped and knowen to bee the father and Sauiour of
the name of God as wee shall see more fully heareafter it serueth to shewe how it was his wil that they should kepe the Religion that was giuen them by the lawe and not mingle it with any idolatrie so as they might throughly protest that they had not any moe Gods than that one which had shewed himselfe by his lawe and word That is the effect of the matter which is conteined here In deede the land of Chanaan which had bin promised to the fathers of olde time and giuen to the people of Israell by so many miracles had more to be considered in it than haue the countryes wherein the faithfull dwell at this day For wee bee not setled in them by the mightie and miraculous hand of God as it shewed it selfe in those dayes But yet for al that wee must come backe to this poynt that none of vs commeth into this worlde by his owne power and that our dwelling in it is the singular benefite of God For there should bee no earth at all if God listed not to assigne it vnto men It is for our sakes that the seas waters withholde themselues or else they would ouerflowe and drowne the whole earth And therefore although there were no more but the order of nature it were a miracle great enough to shewe vs that God voutsafeth to nourish vs here We know what is sayd in another text which we shall see hereafter Deut. 32.8 that is to wit that God did spred out his meetelines ouer all the nations of the world so as hee deuided the countries and did set the boundes of them Then let vs vnderstand that wee cannot bee in any nooke or corner of the world without Gods mainteyning of vs there nor haue any place to dwell in which is not giuen vs of his free fauour And as the land of Chanaan was dedicated to the seruice of God at that time so is the whole world consecrated thereunto at this day For it is sayde that our Lorde Iesus Christ is a king Psal. 2.6.8 and that hee hath inlarged his dominion from the one ende of the worlde to the other Wherefore let vs vnderstand that our Lordes setting of vs here and his mainteyning of vs here is to receiue such prayse at our handes as hee deserueth Now it is certeine that wee must liue of our labor and most men shal not haue the world at will but a number haue much a doe to get bread and God will handle them very hardly but yet howsoeuer they fare one bit of bread is enough to make them beholden to the Lorde Yea and although men labor for their liuing yet must they be fully resolued of this which we shall see hereafter namely that it is not their labor that findeth them but the blessing of God whereby the children of Israell were fed in the wildernese Trueth it is that the falling of the Manna from heauen was a more manifest token But yet howsoeuer the case stand God hath left a continuall president that by what meanes soeuer wee liue it is hee that mainteyneth vs and it is at his hand that wee receiue both sustenance and nourishment and all that euer wee haue Yee see then that no man can exempt himselfe from seruing of his God and from shewing by our deedes that we thinke our selues beholden vnto him both for our lyfe and for all thinges belonging thereunto Again the more bountifully and liberally that GOD dealeth with vs the more ought wee to be prouoked to serue him Therefore let euery of vs on his owne behalfe learne to beare Gods benefites well in minde Let not the poore murmur though they wot not oftentimes which way to turne them but let them assure themselues that GOD will so blesse the little which they haue as it shall well ynough susteine them to liue therewith And as for the richer sorte which haue more aboundance let them vnderstand that Gods shewing of himselfe so gratious towardes them is to the ende they shoulde the better knowe him and honor him For although the riche sorte may now and then alledge that they haue taken much payne in gathering the thinges which they possesse or that they haue atteyned to them by some other meane and that they haue them by succession from their fathers and auncesters Yet will not God lose his right for as I sayd afore it is his blessing that maketh men riche Therefore they that possesse most must knowe that Gods being liberal to them after that fashion is to the ende to binde them the streitlyer to him and to allure them the more to serue and honour him as their father yea and as a kinde-hearted father which desireth nothing but to giue his children their fill of al good thinges so as they may not want any thing Thus haue wee heere a generall rule which is that after as GOD giueth vs ease and the commodities of this world so must wee bee the more disposed to loue him for that gentlenesse of his draweth vs vnto him And when we haue so tasted of his goodnesse and found sauour in it needes must there bee too great vnkindenesse and churlishnesse in vs if wee bee not moued to loue him as we ought to doe And that must be not only in our eating drinking but also in all thinges that concerne this present lyfe As for example if GOD giue vs peace and quietnesse whiles others are in trouble or at warres if wee bee vnuexed of plagues and diseases while wee see a number of other folkes afflicted let vs vnderstand that our Lord allureth vs gently vnto him and would faine winne vs by such kindenesse and therefore if wee voutsafe not to come vnto him wee shall pay right deare for the thinges that wee shall haue receiued at his hand True it is that God requireth not any payment at our handes for we haue not any thing to giue him but yet will be haue vs to bee thankefull towardes him for our dueties sake If wee doe not so it must bee layd to our charge that being not his children wee haue treacherously robbed him of his goods For what right haue wee to the inioying of them but that hee is our father And if wee honor him not dare wee say wee bee of the number and company of his children And that is the cause why Saint Paul is so hotte against such as returne not vnto GOD when hee spareth them What meane yee you wretches sayth hee know yee not that yee abuse the great treasures of Gods goodnesse For his dealing so gently with you is as an alluring of you to repentaunce True it is that GOD doth sometimes chastise vs sharpely to waken vs and to make vs knowe our faultes that wee may bee sory for them But yet for all that if hee deale mildely with vs it is as much to say as he woulde faine winne vs by friendly meanes as hath bin saide already Nowe if this can
hell in the person of his sonne Col. 1.13.14 Let vs vnderstand then that wee bee baptised with this condition to giue our selues wholy to our God lyke as when Saint Paule treateth thereof chiefely in the first to the Ephesians he sayth that God hauing chosen vs before the creation of the world to bee his children Eph. 1.5.6.12 hath also made vs partakers of the saluation that was purchased for vs by our Lord Iesus Christ to the end that wee shoulde glorifie him which hath shewed himselfe so bountifull towardes vs and vsed such mercie As often then as we remember Gods benefites and specially his voutsafing to call vs to the knowledge of his trueth Let vs ad this namely that it is to the end that our life should bee wholy dedicated to his honor and seruice or else we doe what wee can to ouerthrowe Gods adoption and wee labor to disanull it vtterly lyke as on the contrary part it is sayd that our calling is warranted by our walking in holynesse of lyfe for after that maner doth Saint Peter speake of it 2 Pet. 1.10 Finally Moses addeth It shall bee imputed to thee for righteousnesse afore God if thou keepe his commaundementes as hee hath appoynted thee In these wordes hee doth men to wit that if they bee desirous to bee allowed of God and that he should accept their seruice they must not bring any of their owne inuentions but bee contented to doe simply whatsoeuer Gods worde afordeth and whatsoeuer is conteined there That is the meaning of Moses And whereas he sayth that the keeping of the commandements which God hath ordeyned shall beee imputed to men for righteousnesse before God it is all one as if hee should say my friendes tell your children that if they swarue from Gods word conteined in his Lawe and turne away after their owne fancies to doe what seemeth good to themselues God will reiect it euery whit and it shal be but as dung before him For why Hee alloweth obedience aboue all thinges He intendeth not to giue mee leaue to deuise and inuent newe Lawes but hee will haue them to be contented with that pure rule of his Law in such sorte as hee hath giuen it Therefore looke not that God should accept you or allowe any of all your doinges for righteousnesse vnlesse it be conformable to his doctrine For although men would faine haue things to passe in account which they themselues like of yet wil God crosse them out euery one For why Their traueling is in vaine vnlesse they can say Lord we haue folowed the way wherin thou diddest set vs. For so sayeth he by his Prophet Esay Who hath required these thinges at your hand faith he When the Hypocrites make their brags and thinke themselues wel dischardged in being willing to serue God after their owne fancie there needeth no more but this answer to disproue all their doings who required these thinges aâ your hands As if he shoulde say let him that did set you a worke pay you for as for me I will none of you I disclaime ye ye haue nothing to doe with me seeing ye haue not serued me obediently which is the principal seruice y t I require And that is the cause also why S. Paul speaking of mens inuentions Col. â â addeth no more but this that they be mennes doctrines True it is that they shall haue some faire colour and some likelihoode of religion yea and there will seeme to bee in them a perfection of all holynesse but what for that Seeing they proceed from ãâã they be no better than flat mockery And it is purposely said Thy righteousnesse before God Why so To the intent that menne should no more beguile themselues in their owne opinion as they be wont to do by hardning their harts when other men sooth them or by standing in their owne conceites For then they beare themselues on hand that God hath no more authoritie to condemne them but that the fond opinion which they haue conceiued shal be as a blocke to cast in his way To the intent therefore that men should not yeelde to their owne imaginations and to the thinges which they surmise to bee good Moses sayth here my friendes what shall yee winne by deeming it to bee righteousnesse to doe as the heathen doe and to intangle you selues in their superstitions For though the world lyke well of you for so doing yet must ye come to an after-reckoning before the heauenly Iudge for men bee not competent iudges to giue sentence of that matter And therefore to bee short yee had neede to looke about you how God will accept your doinges And hee telleth you that he wil not be subiect to mens willes nor be so plyable as to say shal this be accounted good Then must I agree to it No no hee will continue alwayes lyke himselfe ãâ¦ã Therefore holde yee to that which hee commaundeth for his worde must bee your whole wisedome while the world foadeth it selfe with it owne inuentions Thus yee see what is meant by these wordes where Moses sayth it shall be counted to you for righteousnesse before God if yee keepe the commaundementes which hee hath appoynted But yet by the way here might bee made a question For it should seeme that God sendeth men to their owne deseruinges to bee iustified by them Rom. 3.27 And on the otherside S. Paul auoucheth that wee bee iustified by faith that is to say that wee bee accepted for righteous before GOD through his onely free goodnesse forasmuch as hee accepteth vs in our Lorde Iesus Christ. For it is written that Abraham beleeued God Gen. 15.6 Rom. 4.22 and it was reckoned to him for righteousnesse But here Moses sayth that the keeping of the Lawe is imputed for righteousnesse It seemeth then that men are able to purchase saluation by their owne workes and so by that meanes are not indaungered vnto God But wee haue two thinges to note here The first is that whereas it is sayd that the keeping of the Lawe is righteousnesse before GOD it is not meant thereby that men can become righteous by their owne workes for then must they fulfill the lawe throughout in all poyntes But now was there euer any creature found that discharged himself to God-ward No. Rom. 3.10 Yee see then that wee be all damned and so bee quite berest of the righteousnesse that was giuen by the Lawe Wherefore let vs learne that the Lawe could well iustify vs before God if wee could keepe it from poynt to poynt without any fayling Leuit. 18.5 Ezech. 20.11 Rom. 10.5 Gal. 3.12 For it is written hee that doth these thinges shall liue in them If a man say I coulde so order his lyfe as hee might make his boast that hee had fully performed all that GOD hath commaunded him hee shoulde be righteous And why For God which cannot lye hath made vs a promise that hee
t they be alienated or estranged from God and consequently from the hope of saluation by meanes wherof all men euen from y e greatest to the least are damned Now God draweth out of them whom he listeth And to the inteÌt his grace should be y e better knowen he chose one linage And whose linage Euen the linage of one man in whom there was no hope of issue For when God said to Abraham I wil be y e God of thy seede after thee Gen. 15.3 how many children childrens children had he He had not one neither sonne nor daughter He liued a long time after ere hee begate Isaac He was old and drooping and his wife was barren so as there was no more hope of issue And for y e same cause Esa. 51.1.2 wheÌ the prophet Esay inteÌded to vpbraid the Israelits w t vnthankfulnes with their pride lustines which they were in by reason y t they were growen to so great a multitude contrariwise with their vnbeliefe when they were fewe in number Looke backe saith he to y e stone which you were hewen out of look back to your wel head What people had Abraham He was all alone And was your mother Sara fruitfull Nay contrariwise God was faine to giue her a childe by myracle which shee neuer looked for insomuch that it seemed incredible to her when she was told it Seeing it is so assure your selues saith y e prophet yee haue no cause to make any bragges forasmuch as God hath shouled you out after that fashion And for the same cause also doth Moses say in this text If a man compare your state with the state of other Nations he shall finde y t the other Nations are multiplyed by y e order of nature but your father Abraham was all alone by himself yea and an old man drooping readie to creepe into his graue Ye see then y t god chose a people which was not of purpose to magnifie his free fauor to make it the more manifest Verily he accomplished y e thing which S. Paul speakes of in treating of the same Abraham Rom. 4.17 y t is to wit God chose the thinges which were not called them forth to giue them their being S. Paul telleth vs y t wee haue as ye would say a liuely picture in y e person of Abraham to shew vs howe it is y t God maketh vs any thing and exalteth vs to honor For saith he what was Abraham A poore creature halfe dead Was his linage in any state Did it florish at that time No but it was more likely that hee should neuer haue had any issue at all Then let vs learn y t god guideth the things which are not and bringeth them forth to giue them being and so y e hope of the faithfull concerning their saluation lieth not in themselues but they look for it at Gods hand As touching our selues truely we be nothing but God vttereth his power to giue vs being And so ye see y t through his goodnes we begin to hope for life euerlastingly in his kingdome Thus then y e first degree of election is y t God chose the linage of Abraham notwithstanding y t was forlorne as wel as all the rest of the world And hauing done so he stayed not with that grace but forasmuch as a great nuÌber were estranged as it were cut off froÌ y e line of Abraham he pulled backe also whom it pleased him And that is the cause why S. Paul saieth Rom. 9.6.7 that all they which come of Abraham according to the flesh are not reckened for his lawful children I mean to Godward in respect of y e spiritual inheritance y t was promised to the true linage And for y e same cause S. Paul alledgeth y e saying y t is written in the 25. of Genesis Rom. 9.12 Gen. 25.22 Mala. 1.2 namely that the elder shall serue the yonger accordingly also as it is said by y e prophet Malachie Iacob Esaw were both of them the children of Abraham what is the cause why Iacob was receiued and Esaw refused so as god disherited him and vouchsafed not to establish any Church in his ofspring but that as many as came of the line were mingled with the heathen and belonged not at all to the body of Christ Whereof came this To whom shal a man impute it It is to be vnderstood that as saieth S. Paul God had giuen sentence of them before they were borne For Iacob and Esaw were twinnes and their Mother Rebecka bare them both at one burthen and at that time what could the one deserue more than the other God refused the elder to whom belonged the honor of first borne yea by order of nature but God shewed that his grace was aboue nature So then Iacob was chosen and Esaw refused To whom shal a maÌ impute al this Brought they any strength and vertue of their owne as saith the prophet Micheas for the which God esteemed the one more than the other Should the Iewes which came of Iacob set vp their bristles against God to saye that they were nobler than other men No but they ought to yeeld the honor to Gods free fauour acknowledging that to be y e onely cause of their saluation and y t they haue not any thing of their owne wherfore they shoulde be preferred before other men Heerein we see that God hauing chosen a people in generall doeth notwithstanding reserue libertie to himselfe to choose out of that people whomsoeuer he listeth to refuse y e rest And so as I haue declared alredy there is one election which god maketh generally and another particularly of those whom he vouchsafeth to take for his children heires Nowe then it is of Gods free election y t we haue his word purely preached vnto vs Eph. âââ and y t we haue his gospel Sacraments And euen therein we haue cause to confesse y t he hath shewed himself liberal vnto vs. For by what title is y e gospel giuen to vs rather thaÌ to such as make greater account of themselues than we doe and which are not inferiour to vs in respect of the world Why doth God leaue great kingdomes principalities and nations of renowne choose a little nooke a smal number of people to say that his worde shal be preached there When it raineth so vpon vs and al y e rest of the world abideth still in drought is it not to bee concluded that God hath liberty to doe good to whom hee listeth And is it not his only loue wherto we be beholden for it Yes So then when the Gospel is preached in a place and it hath the warrantes y t God giueth men saluation as when wee haue baptisme the Lords holy supper ministred vncorruptly we may say it is an election that God maketh But yet for all y t in the meane time hee reteineth
to himselfe whom he thinketh good to the end that men shold not trust to the outward signes without faith obedience knowing that although we haue bin chosen to be of the bodie of the Church yet if we make not our profite of that election God can welynough cut vs off againe reserue a smal number to himselfe And although there bee some great multitude of vs which confes al w t one mouth y t God hath choseâ vs yet can we not therefore say y t he auoweth vs for his childreÌ except we liue in purenes of faith haue ratified y e couenaÌt which god hath made with vs. And so let vs vnderstand y t Gods liberality sheweth it self after al sorts to vs and y t therfore wee haue the iuster cause to loue him more and more Rom. ââ to yeeld him all praise For haue we his word It is a free gift aforehand whereby he hath bound vs vnto him Col. ââ Haue we his sacrameÌts They be the badges of his fatherly election we haue not deserued any of all these thinges But aboue all Eph. ââ ââ when it pleaseth him to imprint the certainetie of his promises in our heartes by his holy spirite then is it a speciall adoption then doeth hee shewe vs that wee bee of the little nomber whome hee hath reserued to himselfe And so as I sayde afore wee see that in all respectes wee must keepe our mouthes shut from bragging of any thing and on the other side haue it open to magnifie Gods goodnesse which he vttereth towardes vs. Nowe herevpon Moses addeth That God will keepe couenaunt to a thousande generations of them that loue him yea through his mercie saieth he For as much as he treateth of the generall election therefore he exhorteth the people to bethinke themselues aduisedly Note ye saith he that for as much as God hath promised your father Abraham to be the God of his seede after him he wil not faile you But yet for all that looke y t ye walk warely for the couenant is made with condition that ye must be sound and haue a right meaning heart Therefore thinke not but that your God can driue you out of his house and out of his Church if he finde you vnworthie of the benefit which he hath offred vnto you With y t meaning doeth Moses speake when he putteth here a difference betweene them that loue him and keepe his commaundements and them that hate him Now by these wordes we be taught y t when God offereth vs his word it is alreadie an allying of himself to vs a giuing of vs a record of our saluation but yet doth it not follow y t we may therfore be carelesse Nay rather we must be quickened vp to imbrace y e promises which he sendeth vs so as we may rest wholly vpon them and bee stedfastly setled in them all our life long That is a thing wherevpon it behoueth vs to think True it is that God layeth open his heart vnto vs wheÌ his word is preached vnto vs there we be put in minde of his loue and also haue full assurance of our saluation But yet must y t word enter in vnto our heart preuaile with vs which thing is not done but through faith And so let vs understaÌd y t Gods electioÌ is as it were defeated by vs vnlesse we be coÌstant continue stedfastly in it to y e end Rom. 10.7 But yet Moses noteth here againe that this Couenant which God maketh with them y t beleeue him and obey him is of his owne Mercie least we should imagine that God respecteth our deseruings as we see that men are commonly giuen to think in so much y t if they meete but with a syllable which seemeth to tell them y t they may deserue I wote not what they be puffed vp with pride and beleeue wonders of themselues That is the cause why Moses saieth expresly y t God wil performe his couenaÌt mercy And he sheweth wherein this couenant consisteth It is not y t wee on our side do bring him any thing why he shold loue vs but y t he is mercifull vnto vs as we see is said in the hundred third Psalme Psal. 103.13 â4 True it is y t euen there God requireth that wee should feare him indeuour to keepe his commandements But yet howsoeuer the world go he sheweth vs alwayes that the thing which wee must vnderstand of him is that he vseth pitie in handling vs gently through his grace and not according to our deseruing Therefore let vs beare this saying well in minde and weigh it throughly where Moses telleth vs that the couenant which God maketh with vs lieth wholly in his goodnes and no where else and that it is not for vs to puffe vp our selues with foolish presumption as though we were worthie of such a benefite or as though God did but recompence vs but that wee must alwayes looke vp to his goodnesse so as when wee come vnto him wee doe nothing else but say Alas Lord we be sure that thou receiuest vs to mercy as wretched creatures and therefore vouchsafe to haue regard of our miseries by shedding out thy mercy vpon vs. That is the thing whereof we be put in minde in this text Nowe furthermore Moses sheweth howe wee may keepe Gods commandements Deut. 5.10 6.5 y t is to wit by hauing y e things which haue bin treated of heretofore And they be maner of speeches which import so profitable doctrine y t it is good to renue y e remembrance of them wheÌ the text offereth occasion therof Moses therefore ment to do vs to vnderstand that to abstaine froÌ doing of euill to keepe the things contained in the law to outward show is not all y t we haue to doe As for example if a maÌ haue not blasphemed the name of God if he haue not led a disordered lyfe if he haue not bin an adulterer a theefe a quareller or a periured person but haue liued honestly all this will not suffice him For why Such seruice may be by constraint so as the partie shall not obey of his owne free will nor delight in submitting himselfe to Gods righteousnesse to frame his life thereafter That is the cause why Moses beginneth here with loue As if he should say that y e beginning of good obedience to Godward and of liuing according to his Law is to determine w t our selues to delight in nothing more thaÌ to yeld our selues to him with al obedientnes to make that our whole pleasure accordingly as wee see how Dauid protesteth that Gods Law was more sweete and pleasant vnto him honnie Psal. 19.11 and not only that he did set more store by it than by gold siluer but also that he imbraced it w t such loue as he gaue not himselfe to the pleasures of the world nor was caried away with wicked affections to
doe euill but gaue himselfe wholly to well doing and to walke according to Gods wil. So then to offer willing sacrifices vnto God let vs remember what is said in this text and what hath bin treated of alreadie heretofore namely that before there is any speech of the keeping of Gods commandements Loue is set downe in the first place bicause wee haue neede to giue our selues first vnto GOD and to haue our hearts as ye woulde say fast tyed and knit vnto him ere we can indeuour to behaue our selues according to his lawe and righteousnesse But nowe let vs returne to the matter that was touched before Moses sayeth That GOD will keepe Couenant yea euen with a thousand generations of them that loue him As if hee shoulde say When God hath once planted his worde hee continueth that grace not onely till the decease of those to whome he speaketh but also to their children and their ofspring Nowe then let vs looke about vs and whereas wee perceiue Gods grace in that he hath vouchsafed to reserue vnto vs his word which was in maner abolished and will haue the same now preached vnto vs if wee I say perceiue his goodnesse in that behalfe let vs also hope that hee will continue the same towardes our children which hee hath begunne towardes vs if wee serue him by dooing the thinges that hee commaundeth vs. Ye see then that the goodnesse which God sheweth vs in his word must not make vs slouthfull and carelesse but rather bee as a spurre to pricke vs foreward vnto him that his holy couenant bee not broken on our part and through our default Furthermore whereas he sayeth Knowe thou that thy God is God yea and a strong God thereby he meant to separate the liuing God from all the idols which the world hath forged in al ages And it is a text well woorth the noting For wee shall neuer serue God with all our heart neither shall wee be able to trust in him and to rest vpon him vnlesse we be sure that he is almightie and that he onely is God No doubt but the vnbeleeuers may well beare themselues in hand for a time that their religion is good and the worlde seeth how wilfull they be in that behalfe but yet all is but stubbornnesse whatsoeuer they make of it And therefore it behoueth vs to be fully resolued and perswaded of this that wee must not haue a flying faith so as our hoping to be saued is but at al aduenture For we must alwayes beare in minde how S. Paule saieth that we must know whom wee beleeue 2. Tim. 1.12 and that God is a faithfull keeper of that which wee haue committed vnto him Then if we know not that our God is one and that he is alone and that he is the verie true God we shal be alwayes wauering and our faith shall haue no stedinesse That is the cause why Moses saieth expresly Know thou that thy God is the God As if he should say Consider in what state the wretched heathen meÌ and such as giue ouer themselues to superstition are It is true that they wil talk ynough of God howbeit y t is but rouingly they knowe not who he is But it is not so with you For seeing that your God hath taught you and discouered himself to you he hath certified you of his wil and shewed you that ye need not doubt but your religion is such as you ought to sticke to Now then swarue neither one way nor other neither halt ye but go on right forth seeing you bee sure of your religion Marke that for one point Howbeit for as much as we see men giuen to follow their own fansies which notwithstanding doe but tend to their owne destruction we must remember by this text of Moses that vntill such time as we be sure that the God whoÌ we worship is the true God wee shall euer bee intangled in some one thing or other And albeit that we doe our indeuor to serue him at leastwise to our seeming yet is it nothing it is but faining and that hope or trust is but a besotting of our selues Wel may we haue some opinion but as for to haue a setled faith so as we may glorie that our saluation is laide vp in God and that he will keepe it safely bicause he hath taken vs to himself it is vnpossible that we should haue any such certaintie vnlesse wee can say with Saint Paule I knowe whom I haue beleeued and he will be a faithfull keeper of that which I haue committed vnto him So then let vs put such difference betweene the liuing God and all the idols which men haue forged of their owne braine as he may be knoweÌ alone aboue all others And that we may so doe let vs learne to deuise nothing of our own head For as soone as wee father any thing vpon God which is not in his owne word it is all one as if wee did set vp an idoll for by that meane we disguise him Therefore wee must so sticke to the liuing God to the ende we may bee his people and hearken quietly to so much of his will as he sheweth vs by his worde as it may suffice vs to haue so much knowledge of him as he hath reuealed by his word without seeking any further For as for those that are so bolde as to take leaue to say I weene this is good and why should not God take this or that in good worth and in the mean while haue no warrant of the holy scripture I say they forsake the liuing GOD and turne away after idoles For what else are the imaginations of men but verie idoles to deface the true Maiestie of the onely God Thus much concerning this place Moreouer Moses termeth God Faithfull to shewe that like as afore he attributed strength vnto him for the Hebrewe worde that he vseth commeth therof so must we also haue his truth before our eyes and in our rememberaunce to the end to leane vnto him to referre our selues wholly vnto him knowing that Gods strength serueth not to abash vs but that whensoeuer it is spoken of it is matched immediatly with mercy to the intent we should be drawen vnto him and come to him with a cheerefuller courage Then is it not without cause that Moses hath set down Gods trueth heere of purpose to hold the people in obedience to him And heereby wee bee taught not to preace into Gods priuities and to dispute of thinges that are too high for vs yea and vtterly vncomprehensible but rather that wee must rest vppon his word and trueth which he hath reuealed vnto vs. True it is that we must bee fully perswaded of this point that GOD chose vs in his euerlasting purpose Eph âââ not bicause wee were woorthie of it but bicause it pleased him so to doe and that there is none other cause thereof but onely his good pleasure as the holy Scripture sheweth vs.
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. âââ 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
when it pleaseth him to succour vs in such infirmitie For hee needed to doe no more but say in one worde prepare your selues to receiue my grace and by and by thereuppon wee ought to imbrace his promises and to rest vppon them and to take all our contentation in them But wee doe not so and yet notwithstanding hee ceaseth not to beare with vs therein Neuerthelesse although hee vse such gentlenesse and patience towardes vs yet doth it not followe that therefore there is no fault in our fearefulnesse neither ought we to conclude that wee may fall a sleepe in it but rather we must quicken vp our selues to say how nowe wretched creature Thou distrustest thy God Thou hast beene as greatly afflicted as might bee and hee hath succoured thee What meanest thou by reiecting his goodnesse after that manner Thinkest thou that his benefites haue alwayes beene lost towards thee that thou diffeaâest them through thine owne leawdnesse in that thou doest not acknowledge them For if wee acknowledged not Gods benefits as they deserue surely we should be confirmed by theÌ as I haue said alreadie Then is it not without cause y t God addeth here that his people should not be afraide of their enemies True it is that he had saide Thou shalt bee afraide of them but there hee spake of the infirmitie that he knewe to bee in his people which was faultie for he condemneth it as it deserued And there vppon hee addeth Thou shalt not bee afraide of them As if hee shoulde say true it is in deede your nature will alwayes bee fearefull but yet yee must not bee afraide yee must withstande such fearefulnesse And when yee see the multitude of your enemies it cannot bee but that yee must bee somewhat moued but yet yee must haue the buckler of faith to repulse all such feare and ye must thinke that seeing I haue promised to succour you I will not faile you True it is that doe what wee can wee shall neuer be so well hartened but that there will be some misdouting as wee haue heretofore seene For wee ought to holde our selues vnto Gods promises and to assure our selues of his succour Surely if we seeme neuer so stout and there bee but one sparke of feare in vs wee must vnderstande that the same is euil Yet notwithstanding so wee bee not ouerwhelmed with feare nor quaile not but take courage and after tossing too and fro doe holde still our owne and enter into the battell our Lorde is contented with vs. Nowe then what is to bee done When wee perceiue any daunger it cannot bee but wee must haue some feeling of it for otherwise we should be as blockes and not to bee afraide of any thing is no vertue And drunkarde will runne vppon the swordes point hee will leape out at a windowe hee wil be afraide of no thing and why is that Because he is out of his right wittes Likewise a madde man will throwe him selfe into the fire or kill himselfe Therefore we see that it is no vertue to bee without feeling of griefe Neuerthelesse when wee feele the daungers wee must resort to the remedie that God giueth vs. True it is that our life hangeth as by a threed and that there needeth not any thing to destroy vs. But yet howe weake soeuer we be our Lord hath promised to holde vs shrowded vnder his wings and therefore let vs runne vnto him And seeing hee hath a care of our life let vs trust thereto and call vppon him as oft as wee see any daunger like to insue And forasmuch as he hath promised neuer to shrinke away from vs let vs approch boldly vnto him and put our trust in him and then shall wee bee fenced welynough For the name of God is an inuincible fortresse Psal. 20.2.8 and 33.21 the righteous will flee thereto for refuge and hee shall neuer perish To the intent therefore that wee may haue a stedfast assurance in the middes of daunger let vs learne to haue recourse immediatly to our God by receiuing the promises which hee giueth vs and they wil be a sure and steadie leaningstock to rest vppon and by that meanes also God shal be glorified in vs. True it is that wee may feele some such conceit as shall abash vs but yet that feare of ours which wee doe so conceiue shal be but as an exercise of our faith and the ouercomming thereof shal be the more commendable Howbeit if wee finde any difficultie so as we cannot resolue our selues at the first then let vs assure our selues there is yet still some infimitie in vs and wee yeelde not God his due honour forasmuch as we bee slowe to beleeue his promises and sticke not to them with a cheerefull courage And therefore let vs blame our selues in that behalfe yea and euen be sorie for it Notwithstanding we must not quail though there be infirmitie in vs for God wil bring al to passe by his own power as shal be declared yet more plainly hereafter Thus ye see what we haue to remeÌber vpoÌ this text where Moses saith y t we must not in any this worde God but wee must also attribute him his qualities therewithall namely that hee is mightie and terrible and then let vs not be afraide For all the rage that our enemies do cast and some out is but a smoke God will make it to fade all away as soone as it pleaseth him to shewe his maiestie and we be sure hee will doe it because he hath promised it Therefore let vs so benefite our selues by this promise that whensoeuer we be astonished or in any doubt or griefe of minde wee alwaies haue recourse thither and say Our God is mightie And why Wherein will he vtter his mightines Alas it is true that he might wel vtter it in confounding destroying vs but he is patient gentle meeke and hee wil not haue vs to feele his force to our harme Matt. 23.37 but rather he wil haue vs to feele his passing fatherly goodnes All his desire is to gather vs vnder his wings as a henne that broodeth her litle chickins And it is a singular comfort vnto vs when we know y t he wil be so louing fauourable towards vs and yet neuerthelesse will bee knowen to be mightie and terrible in the ouerthrowing of our enemies and in ouercomming all thinges that are against vs. Therefore let vs put our trust therein But yet therewithall let vs beware that wee abuse not his promises For if wee will haue him to shewe himselfe vnto vs we must bee a quiet people to himwarde and abide vnder the couert of his wings and not play the wilde beastes in running away from him For the hypocrites will brag well ynough that they haue God on their side but yet âor al that they shrink away from him and let him alone Now then let vs learne to goe in such wise to our God as we may trust in him
of For hee had spoken of Afflictions and hee had spoken likewise of Gods benefites and of his leading of the people al the time y t they were in the wildernesse Now therefore to all those matters he applieth this finall sentence saying know thou that thy God hath nurtured thee after a gentle and louing fashion so as thou needest not to wander farre or to make long vagaries to know whether thy God hath beene with thee or no he hath applyed himselfe to thee as familiarly as may bee Is not the instruction that hee hath giuen thee so familiar as no man can shew himselfe more familiar That therefore is the meaning of Moses And whereas he saieth Know thou in thy heart It is to the end that men should bee the diligenter in applying y e things to their instructioÌ which God teacheth them For it is pitie to see howe dull wee bee of our selues Although God vtter himselfe familiarly vnto vs yet doe not we see him a whit And what is the cause thereof A man that is dulsighted and hath sore eyes discerneth not things well though they be layd afore him Nowe wee bee not onely dimsighted but also starke blinde in Gods workes True it is that he must bee faine to inlighten vs but yet must wee also doe our indeuour and apply our mindes to iudge well of his workes when it pleaseth him to shewe them to vs. And so it is not a needelesse speech of Moses to say know thou in thy heart As if he should say euerie man must enter into himselfe and indeuour earnestly to know the grace and goodnesse of God We must not slumber in that case but euery of vs must do his diligence to the vttermost To bee short these sayinges Let men inforce themselues and let men streine themselues are well woorth the noting For when God teacheth vs by and by euery of vs must enter into his owne heart And now againe whereas hee sayth that God taught or trained his people as a man doth his Children It is to cut off aloccasion of starting holes that men might not pretend any ignoraunce For in as much as thinges are declared here according to our rudenesse wee cannot excuse our selues by saying that our wit is too dul and that we be vnable to mount so high for this doctrine is giuen vs familiarly ynough To the end therefore that no man might take occasion of excuse Moses sayth at a woord what hath not thy God taught thee after a commoÌ fashion and as men doe When a father intendeth to teach his child will he do more than thy God hath doone to thee Nowe sith it is so these thinges were not spoken for that time onely but our Lorde woorketh after the same maner yet still at this day so as wee may perceiue the thinges that Moses telleth them heere Rom. ãâ¦ã In deede Gods woorkers are likened to a bottomlesse pit and it is not lawfull for vs to bee so inquisitiue of his doings as to seeke to know all the reasons of them for we be not able to conceiue them and therefore as we haue seene in Iob Iob. 16ââ we must be contented to see the outleetes of his woorkes And this similitude importeth much where it is saide that wee see but the outleets that is to say the outermost partes of Gods woorkes As for to attaine to the middes of them or to search al that which lyeth hidden within that is vtterly vnpossible And let vs beware of rushing so farre for God would surely punish our rashnesse But yet must wee looke vppon the outleets and listes or bondes of Gods woorkes and take such taste of them as wee may learne so much of them as may bee for our welfare and saluation If wee doe so wee shall perceiue that God applyeth himselfe to our rudenesse and that hee dealeth with vs after the maner of men that teach little children instructing vs in such wise as wee cannot say to him yea but I am not as an Angell of heauen to comprehend Gods doings For as I said God vouchsafeth to stoope to vs to the intent wee should vnderstand his workes he becommeth familiar with vs. Of whom is it long then y t we profit not by the instructions that he giueth vs For wee cannot say but y t he manifesteth himselfe to vs so many ways y t there is no more excuse for vs if we knowe him not Verily euen by the order of nature wee may knowe him generally as by the seasons of the yeere by the growing of fruites vpon the earth and by the shining of the Sunne the Moone and y e starres Euen by these thinges may we see that our Lord hath applied himselfe wholly vnto vs and to the feeblenesse of our vnderstanding and that he hath as it were transfigured himselfe by taking vppon him the person of a man to the end that we might know him Again when he scourgeth vs doe wee not see that hee handleth vs as a father handleth his owne children If he see a man wax ouerlustie and malapert after hee hath borne a while with him he taketh the rod in his hand For on the one side he warneth vs by his word And afterward if he smite vs with his hand doth hee not vse the greater kindnesse towardes vs to the intent wee shoulde receiue his corrections to our benefite Againe when he sendeth vs of his benefites it is all one as if a father being desirous to winne his childe by gentlenesse shoulde say vnto him My Sonne what wilt thou doe Who shall maintaine thee when thou art gone away from mee Here thou hast alwayes whereon to liue thou seest howe I take paines for thee get thee to a straunger and see if hee will deale better with thee Nowe then like as a father will speake after that manner to his childe so doeth our Lorde shewe him selfe vnto vs and hee matcheth his worde with his deeds that is to say whereas he sendeth vs prosperitie and quietnesse he telleth vs also that it is to allure vs to him that his gentlenes might winne vs to him and make vs to returne familiarly vnto him and to depart from our sinnes Sith it is so let vs learne that there will be no excuse for us if we take not instruction by al the order which God keepeth to teach vs withall in this worlde For why Hee behaueth himselfe like a mortal man towards vs and worketh not after the manner of his owne incomprehensible maiestie because it woulde confounde vs. Wee be too weake to mount so high and therefore hee stoopeth vnto vs. Seeing then that hee dealeth so friendly on his behalfe Let not vs be so slouthfull as not to enter into our owne harts and to consider thinges accordingly and to inforce our selues to beare Gods benefites well in minde so as we take instruction by them as wee ought to do Thus ye see what we haue to mark vpon that place Nowe Moses sheweth
worthinesse and desertes Ye be a stiffenecked people euen such a one as can not bowe vnder the yoke and obedience of your GOD. Whereby it appeareth that you bee not worthie to bee chosen of your GOD or to haue such an heritage allotted you or to bee preferred before other nations forasmuch as ye haue not beene any better than they And he rehearsed the thinges that were yet fresh in remembrance and the rebellions which they had committed in the wildernesse concluding thereupon that they were the lesse to bee excused because they had forgotten the miracles which GOD had wrought in deliuering them from the bondage of Egypt for that made their sinne the haynouser Remember therefore sayeth hee howe yee prouoked God to wrath whyle yee were in the wildernesse And he addeth that the people did it not for once onely but that they went on still from euill to worse and neuer ceased their hardening of themselues in their wilfulnesse and therefore they deserued full well to be vtterly cutte off And so wee must needes conclude that GOD vsed exceeding greate mercie in that he reserued that people to himselfe and brought them into their promised heritage and that he gaue them the inioying and possession thereof of his owne meere goodnesse That is the effect of the thing that is conteined here Nowe wee haue to note first of all that men will neuer come to confesse their faultes and to humble themselues vntill they bee conuicted to their faces I say till they be conuicted as an offender that is arrained at the barre For as wee see that offenders doe shamelessely denie the faultes that they haue committed as farre as they can euen so doe all mân deale when they be cited before GOD they doe alwayes shrinke backe and vse fonde excuses rather than openly stande to the deniall of it The knitting vp of the matter is that they neuer serue him but by constraynte That is the cause why GOD discouereth our leaudenesse to make vs ashamed of it For if hee shoulde not vse vs after that sorte he shoulde neuer compasse vs to make vs to stoope For first wee be combered with pride and secondely wee be blinded with hypocrisie And therefore forasmuch as men are so high minded that they can not finde in their heartes to bee acknowen of their owne wretchednesse and therewithall so besotted that they flatter themselues in their owne sinnes it is requisite that GOD shoulde bring them to it after such manner as wee see heere so as he shoulde arraigne them and lay their faultes afore them For men doe not onely endeuour to iustifie themselues but also proceede so farre as euen to accuse God And that is the cause why he sayeth by his prophete Esaie Well then let vs goe to lawe together and let there be some vmper betwixt vs Esa. 43.26 to see who shall haue the better hande True it is that God can not be subiect to any iudge or vmper for his maiestie can not beare it But hee laugheth mens cursed statelinesse to scorne in y t they repyne so against him and would bring him downe as it were to the barre againste them to weete who had the better case God therefore in respect of such presumptuousnesse sayeth I am contented to haue the matter debated and discussed I will alleage my reasons and you shall alleadge yours and men shall discerne who hath the right and who hath the wrong Nowe hee speaketh not after the same fashion heere but he telleth the people in one worde that if they pretende any righteousnesse of their owne he can well disproue them And for certainetie thereof knowe yee sayeth Moses that yee bee a stiffenecked people We see that this doctrine is more than needefull nowe adayes For if euer men were puffed vppe with pride if euer they were setled in hypocrisie wee see it is nowe in these dayes GOD is mocked with open mouth and yet the wickeddest sorte will needes be highliest exalted and that no man shoulde bee so bolde as to open his lippes against them So muche the more therefore hath this doctrine neede to bee set foorth that all loftinesse may bee beaten downe and no man presume anie more to exalt him selfe to that poynt must wee come Wee see that euen among the Papists they that holde this opinion most namely that men are iustified by their workes are leaudest loselles in all their conuersation Looke me vpon these hypocrites and vppon all the doctors of poperie when they intende to maintaine their owne merites and that men are not iustified by fayth they crie out with full throte and open mouth What Ought not Christians to be a holy people sanctified vnto God And ought not the holie Ghoste to gouerne vs Ought we not to leade an Angelicall life And yet for all this yee shall see them to be whooremongers drunkardes periurers traytours full of vnfaithfulnesse guyle and extortion so as there shall not be one sparke of feare towardes GOD or of honestie towardes man in them And yet notwithstanding they pretende to bee the earnestest defenders of merites and the deuoutest persons that can be insomuch that to heare them yee would thinke there were nothing but holinesse in them when as in the meane whyle their life is most detestable and shamefull as all the worlde may playnely see But yet doe men deceiue themselues after that fashion And for that cause hath Moses sette downe this text not onely for his owne time but also as a rule for vs to practise to the worldes ende Therefore when wee bee tempted with ouer weening so as our fleshe prouoketh vs to presume I wotte not howe to magnifie ourselues lette vs remember what is sayde heere and let vs thinke thus with our selues Howe nowe Consider what thou arte and howe thou hast liued If thou shouldest come to account before GOD couldest thou go through with it Considerest thou not that thou arte one of the miserablest kaytifes in the worlde And when thou goest about to aduaunce thyselfe is it not a robbing of GOD of his righteousnesse that he might not be knowen to bee as he is in deede Yes For Gods righteousnesse can not otherwise shine foorth vnlesse we be vtterly confounded so as we be condemned and hee onely iustified and that wee acknowledge the same willingly Hee then that will haue anie righteousnesse of his owne doeth certainely defie GOD and make warre against him And therefore must wee haue an eye to this warning How nowe What is thy life Art thou able to make aunswere when thou shalt be cited to the iudgement seate of thy maker And therewithall lette vs consider howe it is sayde that for euerie poynte which wee bee able to alleadge for our selues GOD is able to alleadge a thousande against vs so as we must needes be confounded Thus yee see howe men shoulde be ledde to the considering of their liues when they bee puffed vppe with any pryde and bee desirous to iustifie
Moses is to be referred But by the way wee must marke the words that hee vseth I haue seene this people saith he and it is a stiffenecked people Heere GOD sheweth that he hath iust cause to make cleane riddance of this people forasmuchas they were past amendement True it is that GOD might well thunder downe vppon all menne without shewing them why or wherefore and all mouthes ought to bee shutte For wee winne nothing by replying against him and in murmuring at his chastisementes Psal. 51.6 For hee shall euer bee founde to bee righteous as is sayde in the one and fiftith Psalme and whosoeuer blasphemeth him shall bee put to shame Yet notwithstanding heere God sheweth why hee had determined to punishe the Iewes so roughly to the intent that Moses shoulde bee the better contented I haue seene sayth hee that this people is a stiffenecked people Heereby hee doeth vs to vnderstande that when wee once fall to malicious wilfulnesse it is all one as if wee were rotten in our sinnes and that there is none other remedie but that GOD must put to his hande to destroy vs vtterly In deede the least faulte that wee committe doeth well deserue that GOD shoulde vse extreeme rigour but yet doeth hee moderate himselfe according to this saying of the holy Scripture that hee is flowe to wrath and long suffering GOD then spareth vs and vseth not rigour against vs at the firste dashe Psal. 103. â But when hee seeth vs so harde hearted that hee canne not winne vs by patience and that wee bee so stubborne as hee can not amende vs nor make vs stoope vnder his hande then is hee fayne to worke after another fashion and to striue no loÌger with theÌ according to this saying Surely wee shoulde be left bare accordingly also as the same similitude is alleadged in Exodus Exod. 32.25 that the people had made themselues bare of his protection by making the golden calfe For they had no more any God to maintaine them And euen so would it befall vs also that we shold make our selues bare euery day by putting our selues out of the protection of our God were it not that some do set themselues in the breach And therefore let vs learne that oftentimes God spareth vs because there are some y t make intercession for vs euen whome wee knowe not of And let vs thinke vppon it the more for asmuch as euerie of vs feeleth himselfe colde in praying and that wee goe not to it with such corage and earnestnesse as God commaundeth Let euery of vs bethinke our selues thus Alas if I were alone and all the worlde were like mee what woulde become of it We might perishe for wee are not worthie that GOD shoulde regarde vs. But wee must vnderstande that it is not our Lordes will that wee shoulde perishe when hee ordeyneth men to come before him after that maner And therefore howsoeuer wee fare after wee haue rebuked our selues let vs proceede to this zeale of praying both for our selues and for other men and let vs not doubt but God will haue pitie vppon vs yea and euen forgiue our neighbours also at our request Trueth it is that in this case wee must not bring any ouerweening with vs to auaunce our selues as though we coulde further the saluation of other men but we must take it as God sheweth it Beholde I am not worthie that God should heare me my selfe and yet notwithstanding hee vouchsafeth to heare mee not onely for my selfe or for three or foure moeâpunc but also for a whole nation Let euerie of vs doe this and let vs consider howe mercifull our God is to vs seeing hee not onely vouchsafeth to regarde vs our selues vs wretched sinners vs that haue turned our backes vpon him vs that haue not ceased to prouoke his wrath against vs but also vouchsafeth for our sakes to accepte our prayers and supplications not onely for our priuate friendes but also for his whole Church For it behoueth vs to pray generally for all the faithful yea and for them whoÌ we know not yea and moreouer euen for the vnbeleeuers if there bee anie meane to conuert them 1. Tim. 2.1 Seeing that God heareth vs after that fashion euen for the furthest straungers in the worlde for those that are vnknowen to vs yea and euen for such as are not yet of his house nor of his flocke but are as stray sheepe is it not a meane to make vs to trust in him and to pray vnto him with such certeintie as wee come not to him like wauering reedes Iam. 1.6 as saith Saint Iames but with assurednesse that hee wil heare vs and that our prayers shall not bee vnauailable because wee resort vnto him and haue recourâe vnto him vpon trust of his promise And hereby wee see howe greatly the wretched worlde hath beene abused by making intercession to Saincts When men read that Moses was hearde and likewise Helias they concluded thereupon O then must we resort to the Heesainctes and sheesaincts and they must be our aduocates and Patrons to God Yea but the meaning of the holy scripture is cleane contrarie as I haue declared alreadie according to the saying of Saint Iames. For when God sayth so it is not to make vs to runne vnto Moses but it is to the ende that by his example we shoulde not doubt to pray also for the promises belong to vs as well as to him Like as Moses trusted not in his owne goodnesse ne preased before God as more worthie than the rest of the people but only as knowing that God called allured him thereunto so also let vs nowe grounde our selues vppon the promises whereby God incourageth vs to come vnto him yea and to come without doubting that hee will reach vs his hande euen without regarding whether there bee any worthinesse in vs or no. For wee shall finde none in vs but it is enough for vs that our Lorde biddeth vs come and our obeying of him liketh him better than all the vertues that wee coulde bring with vs if there were any in vs. Therefore it is too grosse an ouersight that whereas God incourageth vs to come vnto him with prayer and supplication after the example of the holy Prophetes wee thereupon shoulde contrariwise make them our Patrons and Aduocates to shift our selues from repayring vnto him Againe on the otherside although Moses prayed for the people while he was in this worlde Doeth it followe that the same charge is committed to him nowe still in heauen Doeth the scripture tell vs that Moses maketh intercession for vs still So then it is as it were a dragging of the holy scripture by the haire of the heade as men saye and a racking of it to falsehoode when the thinges that are spoken of men aliue are wrested to them dead Therefore let vs holde vs contented with this common doctrine that is to wit that euerie of vs must take heart to pray vnto
saluation bicause he hath vouchsafed to choose vs for we be nothing at all in our selues Yet notwithstanding this people made great account of themselues bare themselues in hand that they were better than al y e world For the which cause the couenant adoption y t god had made with that linage was broken off so ye see that the people of Israel were reiected at God hands Yea wel worthy were they to bee abhorred insomuch y t this sentence of condemnation was alredy giuen vpon them that they should bee rooted out of y e world the rememberance of them be vtterly destroyed So little cause then had the children of Israel to make any boast of theÌselues or to take vpon them aboue the heatheÌ y t they were thrust beneath them and vtterly disclaimed and condemned at Gods hand as whom hee shewed to haue nothing else but cursednesse in them Now therefore it behoueth them to knowe y t whereas God giueth them his Law teacheth them performeth his promise towards them all this is done of so high infinite fauor as ought in maner to make them astonished For what a thing was it y t God after y e breaking of y e tables of his couenant did yet still vouchsafe to haue pity vppon y t wretched people Beholde the two tables were not writteÌ by mans hand but by gods haÌd y t is to say by his power y t was a myracle And what shal a man say to it y t Gods own workmanship should be defaced Was it not meere that y e people which were the cause therof should haue perished vtterly If we make coÌparison betwene Gods word mens saluation surely Gods word is far y e preciouser But behold y e word of God y t is written I meane y e writing y t was set down in y e two tables of stone came as it were from heaue was not y e workmanship of man God himselfe wrought it of his own power What punishment then ought they to receiue which committed so great and heinous a fault as y t the thing which God had ingrauen with his own hand was faine to be broken brought to nought for it We see then y t God magnified his inestimable goodnes towards this people in y t he vouchsafed y t the two tables should be made new againe and that his law should be registred in them new againe as a perpetuall monument that he was the protector of Abrahams linage intended to keepe them to himself for his own flock Therefore it is not without cause that Moses maketh mention here of his making of the two tables new againe of his offering of them vnto God of the writing of the ten coÌmandements in them Surely it was a thing worthie of remembrance wherein meÌ ought to exercise theÌselues day night to know y t God hauing entred freely in league with y e one house was not contented with that alone but although their successours became a frowarde and crabbed nation vtterly rebellious as full of shameful churlishnes as might be yet he ceassed not to continue his couenant yea moreouer to renew it againe with them to set it in the former state And herein we see y t he had not an eye to meÌ nor to their worthines but wil haue theÌ to think themselues beholden to him for al things insomuch that he ouercommeth al y e lewdnes frowardnes of men by his goodnes adopting euen those to be of his house to be his heirs which shew themselues vnworthie of the good that he had done for them That is the thing which wee haue to beare in mind And we must marke that Moses spake not for his own time onely but that the same doctrine toucheth vs as much or more at this day than euer it did them specially if wee can consider the likenes y t is betweene vs the people of old time In deede we haue not nowadayes the law written in tables of stone but wee haue Gods grace much largelier towardes vs which deserueth to be much more highly esteemed because we be sure that he taketh vs for his church wil haue vs to be ruled by him Now let vs see whence this proceedeth what is y e cause thereof True it is y t if we haue an eye to y e things y t were giuen vs in our father Adam we be creatures shaped after the image of God But we to y e vttermost of our power haue defaced Gods image in vs Eph. 2.3 wee be so marred corrupted by original sin that God disclaimeth vs we be not worthie to be counted his creatures yet for all that he vouchsafeth to gather vs to himself For in baptisme we haue gods couenant ingrauen as it were in our bodies Rom. 6.3 Gal. 3.27 whereby he doth vs to vnderstand y t he vouchsafeth to take vs for his people inheritance Now haue we any worthines wherby to attaine to so great a benefit Alas no for we be giltie aforehand of y e defacing of gods image True it is y t that commeth of y e roote of y e first man but yet are not we our selues faultles Againe how haue we withdrawen our selues froÌ God euen after baptisme for we haue not onely coÌmitted small faults as befalleth to y e faithfull to do but also in the time of our idolatrie superstitioÌ we haue brought to nothing al y e grace that was promised vs in baptisme wee haue renounced the saluation that was purchaced vs by our Lord Iesus Christ we haue forsaken our god we haue broken the spirituall wedlocke which hee had contracted with vs so as there hath bin nothing in vs but corruption by gadding away âo after our own superstitions yet for al this he hath not failed to returne vnto vs to bring vs back againe into the way of saluation Sith we see this ought it not to be a sufficient proofe of Gods infinit goodnes towards vs to make vs lay away al fond imagination of deseruing to acknowledge our selues beholden to God for all things Yes it is the same thing y t I alleaged cueÌ now out of S. Pauls sayings 1. Cor. 1.30 where God sheweth vs y t we be of him not in respect that we be men but in respect y t we be his workmaÌship according as it is shewed in the second to the Ephesians Eph. 2.10 y t he hath shaped vs for otherwise there is nothing but wickednes in vs because our nature will alwayes be found to be vtterly frowarde accursed Thus ye see y e comparison which we ought to make betweene our selues the people of olde time to bring our selues low to make our selues perceiue y t wee be the more bound vnto God for y e free mercie which he hath bestowed vppon vs in vouchsafing to take vs to
for vs aboue in heauen It is sayd in the psalme Psal. 16.11 I shal haue my fill of the abundance of thy goodnesse And in an other place it is saide Lorde howe greate is the abundance of thy goodnes Psal. 17.15 which thou hast layd vp for them that loue thee True it is that God maketh vs to feele the abundance of his goodnesse partly euen in this world but yet shall we neuer haue our fill of it as is said in the sixteenth psalme vntill our Lord haue taken vs vp to himself rid vs quite out of this world And so let vs marke that the full measure of the good things that are promised vs which we looke to inioy is not to be found here beneath it is enough that we see some part of them Yea and although our Lord bestow but as much vppon vs as he seeth requisite for our infirmitie Let vs alwayes be led vp higher therby so as it may make vs to consider y t when the time commeth wherein God wil shewe himselfe vnto vs face to face then shall we be linked much neerer to him than we be now and to be short that wheÌ we be gathered vp into his heauenly kingdome then we shall haue our fill of all thinges Ye see then that we must so passe through this world as we must not take our fill contentation and rest in the thinges that are here but bee drawen euer higher and higher to the spirituall good thinges and that if we linger in penurie heere beneath we must consider that by that meane God prouoketh vs to come vnto him vntill wee bee perfectly vnited vnto him as the vnion shal be at the last day Now let vs kneele downe in the presence of our good GOD with acknowledgement of our faultes praying him to make vs feele theÌ better than we haue done so as it may cause vs to huÌble our selues continually and to mislyke of our selues and to aske him forgiuenesse of the great number of sinnes and iniquities which we haue committed and that in the meane while it may please him to beare with vs in our weakenesse vntill he haue clothed vs againe with his owne righteousnesse and also taken vs vp into his endlesse glorie That it may please him to graunt this grace not onely to vs but also to all c. On Wednesday the xxv of September 1555. The Lxxvij Sermon which is the fourth vppon the eleuenth Chapter 16 Beware that your heart bee not beguyled and that yee turne not away to serue other Gods and to bowe downe before them 17 Least the wrath of your God bee kindled against you and hee shut vp the heauen that it raine not and the earth yeeld not her fruit and least ye perish sodenly from of the good Land which the Lord giueth you 18 Therefore lay vp these wordes in your heartes and in your mindes and tye them for a token to your hands let theÌ be as frontlets written between your eys 19 And teach theÌ to your childreÌ talking of theÌ when thou art at home in thine house when thou goest abroad and when thou lyest down when thou risest 20 See thou write them vppon the portals and gates of thy house 21 That your dayes the dayes of your children may be increased in the Land which the Lord sware to your fathers to giue you as loÌg as y e skyes are ouer y e earth WHen as Moses sayth here that men must beware that they ouershoote not themselues thereby he doth vs to vnderstand howe frail we be how inclined vnto euill if we be not diligently restreined by the feare of God by continuall minding of y e doctrine whereby he guideth and gouerneth vs. To our seeming it had bin enough to haue sayd Keep the coÌmandements of your God Yee see what he requireth of you sith yee know his will holde your selues to it But forasmuch as men are vnconstant a small thing or nothing will make them start out of y e right way he addeth yet further this warning that they should beware As if he should say Syrs keepe good watch Why so For wee shall be surprised by and by if we watch not to withstand Satans temptations wiles Specially when y e case coÌcerneth y e seruing of God wee bee streightwayes turned aside and we need none other bodie to tempt vs for euery man shall finde continually some seede of superstition in his owne heart and the minde of man is a warehouse of Idolatrie so as euen without schooling euery of vs will forge idols ouerthrow the seruice of God For y e diuell sleepes not 1. Pet. 5.8 ne ceaseth to intangle vs in many fond wicked fancies Hereby therefore we may iudge how needefull this warning is for vs where we be willed to be watchfull Yea and wee know y e frailetie of our minde to be such y t if wee be not well fenced to w tstand Satans teÌptations constantly he wil soon haue turned vs out of the way of saluation from y e pure doctrine of God And therefore let vs vnderstand at a word y t we haue need to stand continually vpon our garde as long as we liue in this mortall lyfe For why On the one side y e diuell tempteth vs hath an infinite number of wiles to winde about vs euery minute of an howre although his teÌptations were not so great as they be yet are we so weake of our selues y t euery thing of nothing is able to ouerthrowe vs. Sith it is so with vs let vs watch specially seeing y t the spirit of God warneth vs so to doe But what It is well seene how we be takeÌ vnwares vnprouided and God punisheth our negligence in falling so asleepe as though wee were at peace rest here Nay our life must bee kept occupyed here as though there were continuall warre the diuell faileth not to put vs to infinite assaultes skirmishes on all sides And therefore seeing we on our side be so sleepie and our enemie on y e other side is so watching to cut our throates it is good reason y t we should so be ouercome For seeing y t God warneth vs to stand at our defence we voutsafe not to be mindeful of it to cal vpon him to refer our selues vnto his protectioÌ must he not needes shew vs by experience y t his warning of vs is not w tout cause Yes therefore let vs beare this exhortation in mind specially when God is to be serued as I said afore let vs assure our selues there needeth nothing to dazle our eies as appeareth by experience As soone as y e true pure religion is stablished in any place by by meÌ fal to imbacing of it for their very nature affordeth it And therfore so much y e more behoueth it vs to hold our selues as imprisoned and not to swarue one way
the west side in the lande of the Cananites which dwel in y e plaine ouer against Gilgal beside the groue of Moreh 31 For ye shall passe ouer Iordan to go possesse the lande which the Lorde your God giueth you and you shall possesse it dwell therein 32 Take heede therefore perfourme all the ordinances lawes which I set before you this day THE protestation that Moses maketh here serueth to shewe y t men themselues are the cause of all their miseries that it is not for them to seeke the blame therof any where else And on y e other side that when God declareth his will vnto vs the way of welfare is shewed vs it is long of our selues y t our life is not happie in al respects throughout So then the meaning of Moses is y t God doth men a singular good turne when hee vouchsafeth to teach them by his word For wheÌ they haue the record of his wil it is as good as a shewing of them howe to attaine to saluation how to prosper in this transitorie life Contrarywise also they be warned y t if they fare not y e better by the doctrine that is deliuered vnto them vnhappie are they they haue not cause to coÌplaine of God afterward as though it were long of him for they had choyce Therefore when we haue beene instructed in Gods worde knowen y e true pure religion if we hold not on through out all the blame is to be layed vpon our selues For God had shewed vs the good way we held it not ne kept our selues in it Needes therefore must we be barred from al excuse and God must hold vs as conuicted for that we had leuer to perish wilfully to go to destruction than submit our selues to him who was willing to haue led vs to life saluation For this cause Moses sayeth Behold this day do I set before you a blessing a curse As if he should say Bethinke your selues Seeing y t God hath commanded me to publish his lawe it is not for you to fall asleepe For on the one side hee sheweth you howe you may prosper all your life long namely by obeying him On the contrarie part thinke not to scape scotfree when ye shall haue disobeyed your God such vnthaÌkfulnes shal not abide vnpunished For God must needes be reuenged of such as haue refused his doctrine made no reckening of it So then first we be done to vnderstand that y e hauing of the knowledge of Gods will is an inestimable treasure All of vs are desirous to lead a happie life but there is no meane for vs to attain to it vnlesse God open vs the gate to come vnto him If it be alleged How then Shal not men be blessed if they indeuour to do wel Wil not God accept all their seruice when he sees them go on with a good intent Let vs marke first of all that men may to their own seeming haue as greate deuotion as is possible yet they shall but erre To weene that we do wel is not all that we haue to do We must be sure y t the way which wee take is no bypath but the way that leadeth straight forth vnto God Ye see then that we cannot bee sure of any blessing that is to say that our liues please God and that the seruice which wee doe him is wel liked of vntil he haue shewed vs what he requireth what he alloweth For so long as we walke after our own imagination wee go the clean contrarie way in stead of going forward wee go back Marke that for one point Againe for the second point when we haue done all yet is God nothing beholden to vs for it What oweth he vnto vs Nothing Now then al that we can hope for is by reason of the promise y t he maketh vnto vs by telling vs that if wee keepe his law we shal not lose our labour nor be disappointed but we shall haue a good rewarde at his hand Gods saying so is the ground from whence the blessing springeth that Moses speaketh here And it is the same thing that S. Paul telleth vs where he presupposeth y t euen before y e law men could not deserue any thing not without cause For if wee had done all that which were possible for vs to do as I said afore were it possible for vs to deserue aught at Gods hande No for wee owe it him euery whit of it he oweth nothing vnto vs. And so yee see why Moses sayeth here y t when the lawe was published then was a blessing set before the people As if he should say Heretofore ye haue knowen no rule ye haue beene as the wretched infidels which go on at all aduenture haue no certeintie to trust vnto But now hath your God gathered you to him shewed you y e right way Therfore y e way for you to leade a happie life is to obey the wil of your God Also here is a promise added to it whereby the people might bee in the better hope y t God would blesse them It is al one then with y t which I haue told you alreadie namely y t God is verie gracious to vs in shewing vs after what manner we ought to lead our life For without that wee might martyr our selues as much as we lifted yet it should be to no purpose Wherefore let vs beware that we receiue the word the more reuerently which is preached vnto vs in his name specially seeing it bringeth vs a blessing not only in y t we learne therby to know what Gods wil is how to liue in his fauour but also for that hee bindeth himselfe of his own good wil insomuch y t although no duetie compell him thereto yet vouchsafeth he to couenant with vs in such sort as we shal not serue him in vaine But here a maÌ might cast a dout how it commeth to passe that Moses speaking of the law sayth that he setteth forth a blessing For as was declared yesterday whatsoeuer God promiseth vs in his lawe wee fare neuer a whit the better by it because of the conditioÌ that goeth with it which is that y e promise of his blessing is tyed to performing of his commandemeÌts But no man doth that therfore are we al disappointed of the promise of the lawe by reason of the vnpossibilitie of the condition It should seeme then y t Moses speakes to no purpose in this text in promising a blessing to the people And in deede wee heare how S. Paul speketh of it Rom. 4.15 7.14 He saith y t the law bringeth nothing but Gods wrath vengeance for it rebuketh euery one of vs so as there is none of vs all that is righteous neither hath euer any man bin All of vs then are conuicted by the lawe Psal. 14.3 as transgressors against Gods righteousnes so
had promised theÌ if they had not turned away froÌ him after y e fashion Psal. 132.14 For it was not without cause that y e land was called Gods resting place As if he had said y t when al the residue of the worlde were tossed turmoyled y e Iewes shold dwel at ease rest in y t land so as if any maÌ made war vpon them troubled them yet God wold stablish theÌ there Yea but they haue brokeÌ couenant w t him And therfore at this day as we see they be banished froÌ resting in any place of the whole world They be as vagabonds euerie where And what is the cause of it but their own vnthankfulnes in y t they haue forsaken gods promise through their vnbeleefe and stubbornesse and haue vtterly disanulled it to the vttermost of their power Therefore let vs bethinke ourselues Hebr. 11.13 16. True it is y t we must be as wayfarers in this world if we wil be heires of heauen as y e Apostle telleth vs. But howsoeuer the case stand if we intend to be blessed of our God to feele y t he is a good defence for vs let vs hold vs in obedience subiectioÌ to him Otherwise let vs assure ourselues y t although al y e whole world hold with vs yet we shall finde ourselues so persecuted and pursued as we shall finde no rest any where If a faithful man walke in the feare of God although he be persecuted tormented yet may hee rest vpon this point to say yet is God my protector and he will call vpon him by his calling vpon him he shall finde cause of coÌfort But on y e contrarie part if an vnbeleeuer play y e rebell against God although he haue peace to the worldward and be in fauor of men yea also dreaded yet shall he euer be vnquiet agast And the reason is because he seketh not to be at peace with God So then let vs marke that whereas Moses exhorteth the people heere to serue God all their life long it is to the end wee knowing y t God renues his mercie and goodnes daily toward vs should be inflamed to serue him with y e greater corage that froÌ day to day we shold always continue therin as though we were at rest We see y t euen sleepe setteth a man in good plight againe so y t when he hath wearyed himselfe with walking or working he becommeth ready and disposed to returne to his labour againe the next morning Euen so must we take corage at our Lords incoraging of vs and at his calling of vs vnto him so as it may appeare that we be willing and readie to follow him But now let vs come to that which Moses hath set down concerning the Lords ordinances and statutes The first coÌmandement y t he giueth the Iewes is that when they be come into the Land which they were to possesse for their inheritaÌce they shoulde beate downe all the altars of the heathen breake and deface their ydolles burne all the grones where they had vsed their superstitions and vtterly root out the remembrance of them Here we see again how hatefull a thing ydolatrie is vnto God and that he can not abide y t his seruice should in any wise be corrupted Let vs marke I say that God accepteth not any seruice at our hands when it is mingled with any abuse or folly of our owne heades but as we must serue him onely so must we serue him not after our owne fashion but according to his owne wil coÌmandement allowance Wherein we see how a great number of ignorant wretches beguile themselues nowadayes For hauing protested that their intent is to serue y e only one God they put to many patches of their owne bearing themselues in hand that y t is not amisse And why So long as mine in deuour be to serue God say they that I do it of a good intent why shold it be condemned Yea but we heare how our God can not away with any companion Esa. 42. â as he declareth euerywhere and euen in this text we be taught the same expressly ynough for God will haue all remembrance of ydols vtterly rooted out For why As long as ydols haue their vse God is defaced ouercouered that he can not be discerned and likewise all things in the world are confounded by it Therfore it is all one as if meÌ shold go about to spoile him of his maiestie glory And euen y e papists themselues auow the same thing in their coÌmon byword when they say that God is not knowen for the Apostles And it was Gods will that they should make a common prouerbe of it to shewe that they cut their owne throtes with their own knife in that they can alleadge no excuse at the latter day For they say they ment it not no but will not their prouerbe proue them liers Yes for their owne wordes shall iudge them Howsoeuer they fare let vs note that if Gods seruice be not kept in the owne purenesse all is marde so that although men worship him neuer so much yet hee misliketh it as wee see by his speaking thereof in his prophete Ezechiell Ezec. ââ ââ Goe serue your owne Gods sayth he for I haue done with you As if hee should say belong altogether to the deuill if you will Seeing that ye hold ye not all wholly to me but that I must haue companions ioyned with me and ye make me but as one of the common sort so as I must bee as good as no body I renounce you and giue you ouer y t ye may goe to the deuill for I will haue no more to doe with you So then let vs marke well that to serue our God aright wee must yeelde such preheminence to his maiestie as to depende all wholly vppon his worde and doctrine without adding any thing to that which hee commaundeth as shall be declared more at length in the next Lecture Nowe furthermore whereas it is sayde that the very remembraunce of ydolles must be rooted out it is to the end that folke should be the better aduised Truely God sheweth vs on the one side as I haue sayde howe greatly he hateth all ydolatry seeing hee willeth men to burne the woods all that euer hath serued to the mainteinance thereof insomuch that hee will haue the very stones beaten to pouder and the golde and siluer broken so as all may be quite cleane done away Seeing that God doth so condemne the creatures which are good as in respect of theÌ selues because they haue beene instrumentes of superstition thereby we see well that hee can in no wise away with ydolatrie Besides this hee hath alwayes respect to the frailetie of men for as soone as we meete with any thing by and by we be miscarried wee be euer starting one way or other And what is the cause Naturally we be inclined to ydolatrie
to it againe for y e better confirming thereof For as I haue told you alreadie Men are alwaies desirous to passe their boundes cannot submit themselues to God to atteÌpt nothing beyond his word Wherfore let vs marke well that God thinkes it not ynough to tell men once for all that they should behaue themselues according to his word ordinance but he repeateth y e same lesson oftentimes to the intent that men should take y e better heede of it and marke it the better And bicause y e people had not as yet the law written as touching the Ceremonies it is said expressely You shall not doe as ye doe now For it behoued the people to bridle themselues thereafter as they were taught Howbeit for the better vnderstanding of this text it might bee demaunded first whether the Israelites did for a time offer sacrifice at their own pleasure without rule or without being certaine what God required or allowed The answere hereunto is that they had alwayes some marke to shoote at and that they had not the bridle so loose in their neckes but that they knew how they ought to sacrifice And in deede wee heare how the Apostle saieth to the Hebrewes ãâã 11.4 that froÌ Abel forth on there was no sacrifice accepted but by faith And fayth importeth alwayes an obedience so as if men deale at alauenture there is no faith at all in them But the Apostle saieth expressely that Abels sacrifices pleased God bicause of his faith Whereupon it followeth that God hath euer shewed his will to y e faithfull so as they haue not gone to woorke vnaduisedly but haue had such certaintie as was requisit for them And wheras Moses reporteth in Genesis that Noy sacrificed of cleane beastes vnto God ãâã â 10 it doth vs to vnderstand that Noy must needes haue had some knowledge of the difference of them aforehand for it passed his vnderstanding to finde out which beastes were cleane Needes therefore must it bee that God had imprinted it in him and that order hath continued for euer And so is it certaine that the Israelites neuer had any such lawlesse libertie but that they knew which was the trewe way of worshipping GOD. Also it is expressed by Moses that Abraham would instruct his posteritie in the iudgements Gen. 18.19 Lawes and Ordinaunces of GOD. Whereby he doth vs to vnderstand y t although there was not as then any law writteÌ yet notwithstanding Abraham failed not to haue knowledge of the things y t God required of whatsoeuer else was requisite For Moses coulde haue sayde at one woorde Abraham will teach his children to liue well and holily and according to the wil of God but he sayeth that he wil teache them his lawes statutes ordinances To what purpose I haue told you before that it was to magnifie God the better for his well prouiding of all things requisite to the seruing of him so as the faithful could not stand in any doubt but were sure of their dutie what they ought to doe According hereunto therefore let vs marke that when the people of Israel came out of Egypt their sacrificing was not after the maner of the Heathen according to the inuention of man but after a heauenly order that is to say according to the order which God had appointed Yet notwithstandingâ it is true that there was not as yet any such particular declaration made of the Sanctuarie and of all the appurtenances and things belonging thereunto as wee see is set downe in Exodus and Leuiticus These things say I were not so particularly set forth it was not yet sayd vnto them You shal haue but one altar which shal be of such a measure of such a heigth and of such a breadth you shall haue a Tabernacle of such manner of stuffe of thus many peeces thus long and thus broade You shall haue fire burning continually in the Sanctuarie Your sacrifices shall neuer bee offered without Salte there shall alwayes bee lyght and perfume in the Temple The cakes that shall bee offered in the Temple shall bee of such a fashion There shall be bread continually before the Lord and it shall be renewed day by day Againe there shall bee a hygh Priest which shall enter once a yeere into the narrowe Sanctuarie and there shal be an Aultar of burnt sacrifices for him to offer vpon from day to day These things were not yet thus set out that is the thing which Moses meaneth in this text wheÌ he saith Ye shall not doe after the same manner as we doe this day For there was greater libertie before such time as God had set foorth his commandements to brydle the people withal and to hold them in such awe as they should not atteÌpt any thing vpon their owne head nor step aside to the right hande or to the left but followe the thinges roundly which were conteyned in his Lawe And heereof wee haue to gather that after as God vttereth his will vnto vs so are wee the more bound to follow the same For if we knew not what to doe and that God had let vs alone in suspence we might haue some excuse for our doeing of thinges as seemed good to our selues For why Our Lord hath not bin so gratious to vs as to say vnto vs expresly Thus shal ye doe And therfore we may do according to our owne skill seeing we haue no expresse word to y e contrarie After that maner might a man reply But now that God hath witnessed his will vnto vs we must stoope to it and it is not lawefull for vs to adde any thing thereto For that were as much to say as we would fall to scanning whether God or wee were the wiser And what a presumption were it if wee would needes haue better thinges than those which he inioyneth vs Yet notwithstanding if men cannot find in their heartes to yeelde to the thinges that GOD commaundeth they enter into this diuelish presumptuousnesse of purposing to be wiser than God hath giuen them leaue to be Wherfore let vs learne that when we haue once assurance what God alloweth we must rest wholly vpon it And herewithall we must marke that God did not without cause giue the people of olde time so many rules to shewe them how to doe sacrifice When we read the thinges that are conteined in Leuiticus to our seeming there bee many needelesse thinges For God might well haue sayd in feawe woordes I will haue a Temple and there will I haue you to sacrifice vnto me But there are such a sort of commaundements as may make a man amazed and out of his wits And what is y e cause thereof True it is that all thinges were made and doone according to the patterne that Moses had seene in the Mount Exod. 25.40 as God himselfe declareth And thereby we be doone to vnderstand that the figures although that at this day we know not perfectly in
that maner Againe on the otherside let the poore bethinke them thus Wel God giueth vs not wherewith to finde our selues and therefore it behoueth vs to beare our poore state patiently and not giue head to our lustes for then shall we but prouoke Gods wrath by following our deintie desires such other like thinges wherefore let vs be well aduised to content our selues with the little that he giueth vs. Thus ye see that although the rich enioye their ease haue wherewith to maintaine their delights for the present time Yet they must bee of such mind that if God list to bereaue them of all things the next morrowe they must not repine to giue ouer al but so humble theÌselues as they may say Lord I wil liue to day according to the blessing which thou hast giuen mee and if thou list to impouerishe mee to morrowe doe thy good pleasure onely graunt mee the grace to learne to content my selfe with anie other state of liuing than I liue in to day Whereas to day I fare according to mine abilitie if thou list to bring me downe to browne breade let mee abide to be brought thereto and let my necke be pliable to receyue thy yoke That is the effect of the thinges which we haue to marke vppon this sentence of Moseses where he declareth that euery man must moderate his dyet and fare according to gods blessing that is to say according to the abilitie that God giueth him wherewith to doe it And wee bee further warned to beware that we deuoure not all that euer wee can get by pilfry and wicked trades for that is no blessing of people shoulde beware in anie wise that they defrauded them not of their right And not without cause For as I haue told you before God had appointed them of purpose to serue him and the greater part of them also to teach his people that his lawe might be knowen Seeing it was so it was good reason that they shoulde haue wherewith to find and maintaine them For in very deede a part of the inheritance belonged to them because they were descended of the linage of Abraham But GOD had put them from it to the ende they shoulde not bee troubled neither with tilling of the grounde nor with any other businesses but onely giue themselues all wholly to the doing of their office And it is not without cause that Moses plainely exhorteth y e people to doe their duetie in this behalfe for wee see the vnthankfulnesse of the worlde The Idolaters can finde in their hartes to maintayne their priestes and they spare for no cost but as for them that serue God purely there is commonly no account made of them as hath beene seene in al times We see how God himself complaineth that he was defrauded both of his first fruites and also of his offeringes and of all the residue which he had appointed to himselfe in his lawe But if a man had inquired howe the heathen behaued themselues towardes their idols he should haue founde that they were willing to spende the most part of their substaunce in their superstitions We see then as I haue told you alreadie that the worlde is so thankeles towardes the liuing God y t if men be not throughly quickened vp they let slippe al that euer God commaundeth and coulde bee contented that such things should neuer be spoken of Specially as for those whom God hath ordeined to preach his word men can find in their hearts not onely to set light by them but also to forsake them vtterly And why It is because god rebuketh vs for our faults but we wold he were further off from vs that he would lay the bridle in our neckes so as euery man might do what he listed therfore it greeueth vs to be touched by Gods word But yet for al that if those y t haue that charge coÌmitted to them do their duety they must be importunate in calling vpon vs by rebuking exhorting and reprouing vs that they may ouercome vs by their liuely rebukes sharpe threatnings Now that is not y e thing which the world coueteth desireth Nay y e world had leuer to maintaine such as shoulde neuer speake worde of it than to haue a preacher that woulde rebuke sin liuelyly And if it were in y e worlds choice it had alwayes leuer to maintaine a whole couent of Munkes Chanons to houle out with ful gorge than to find one preacher that would speake as he ought to do Men can be contented to haue Organs And why For they put men to no griefe by rebuking their sins But as for such as preach Gods worde to the quick men could find in their hartes that they were rid out of the worlde if it were possible And therfore it is not w tout cause y t our Lord saith he will not haue them forsaken which beare abrode y e true doctrine in his name For by that meanes folke bereaue themselues of the foode of life in that they refuse to mainteyne those that bring them the doctrine of saluation which is all one as if they ment to starue themselues for hunger And that is the cause also why Saint Paul standeth so much vpon y t warning Certaine it is that he sought not his owne profit 1 Cor. ââ 15 Insomuch that he forbare to take his due wages in some places because he sawe that men grudged at it And he chose rather to take it of other Churches where he serued not than of y â Corinthians because of the vnthankefulnesse which he sawe among them Nay he chose to labour with his owne handes rather than hee woulde giue them any occasion to speake ill of him Thus haue we a man that is not giuen to his owne profite but rather forbeareth willingly euen that which God had granted vnto him and yet he ceaseth not to tel them that y e preachers of Gods worde ought to be found mainteined And why is that Because wee see the diuelles suttletie who desyreth nothing so much as that the Churches shoulde bee destitute of good shepeherdes Againe Saint Paul hath an eye to the spitefulnesse of the worlde And that is the cause why he standeth so much vpon the said point That those to whome God hath committed the charge of the preaching of his world should be faithfully mainteined It is a great matter saith he that we for bringing our spiritual goods vnto you should haue wherwith to susteine our bodies 1 Cor. â ââ It is a very faire recompence And yet if y t mislike you you shewe great malice and that yee set but litle store by the inestimable treasure sent you of God Now we see to what purpose Moses commendeth here the tribe of Leuie vnto them It was not so much for the profite of those that were to be mainteyned by the offrings first fruites and tithes as for the common benefit of the whole people For it was to
their owne fancie there will be nothing but corruption Wee must alwayes beare this saying in minde that obedience is better than all the sacrifices in the worlde 1. Sa. 15.22 And therefore they were forbidden to offer sacrifice in any other place than onely one which was appointed for that purpose to the intent they should not euery man muse vppon foolish superstitions but hold themselues to the order that was set down without attempting any thing rashly and fondly vppon their owne heades as I sayd And this is spoken expresly vnto vs. For although wee haue not the selfesame order of religion which was among the auncient fathers vnder the Law yet doth this ground stand still that God will not be worshipped after our opinion but according to his owne will Therefore let vs bee well ware that we inuent not superstitions as the Papistes haue done vppon surmise that they will be accepted of God for they will doe nothing else but prouoke his wrath insomuch that when men turne away from Gods trueth the more they inforce themselues foreward the further off doe they still stray from it Will wee then keepe the right way Gods word must ouermaister vs. And this thing is yet the better confirmed to vs by Gods reseruing of the place to himselfe wherein he woulde be serued For he could well haue sayd by Moses Choose what place you your selues lyke best and when yee haue so done God will giue you leaue to come euery man thither and there to doe him seruice Al this might wel haue bin sayd But God sayth it belongeth to mee to choose I will not giue the choyce to men Herein wee see how hee reserueth the right of souereintie to himself to the end that the faithfull shoulde the better knowe that it is not for them to enterprise aught at aladuenture but that it behoueth them to haue warrant from aboue so as they may say God accepteth all that euer wee doe for we doe nothing but what he commaundeth vs none of vs dealeth vppon his owne head in this behalfe Wherefore let vs marke well that God hath here done vs to vnderstand that he wil not haue his seruice mingled with our inuentions but that wee should simply followe the thinges that are conteined in his worde And so yee see that as concerning the thinges which I haue sayd already God was to bee worshipped solemnly no where else than in the Temple of Ierusalem after it was declared and that vntill that time it behoued the Iewes to resorte to the Arke and to the Sanctuarie But now let vs come backe againe to that which is set downe here in writing If the place sayth Moses bee too farre from thee thou shalt sell the thinges which thou wart minded to offer or the thinges which thou oughtest to offer For it behoued them to offer the first borne of all their cattell Nowe they that dwell in the vttermost coastes of Iewry should haue had much ado to driue thither their Lambs Sheepe Goates and Calues Therefore they were to be borne withall and God being no oppresser of his people giueth them here a remedie to the intent they should not be greeued too much As for those that dwell neere to Ierusalem sayth hee let them bring thither as wel the first borne of their cattell as also all their freewill offerings and whatsoeuer other thinges they haue dedicated vnto God For otherwise the Citie of Ierusalem might bee famished If all that had come thither should haue bought their sacrifices there what a thing had that bin Therefore it was Gods will that men should bring theÌ thither from al the countries vnlesse the places were ouerfarre off And in that case hee saith it should bee Lawful for them to sell the thinges that they had dedicated namely such as were due by commaundement of the Lawe as the first borne thinges in remembraunce that God had smitten the firstborne of Egypt Exod. ãâ¦ã 13.1 and spared the firstborne of Israell whereof he would haue the memoriall to continue for euer Thou shalt sell it sayth he put vp the mony or folde it vp for so doth the word signify which he vseth Folde vp the mony in thy hand sayth he that is to say consider with your selues that that mony is none of your owne but that it must bee put vp alone by it selfe as a holy thing And when thou commest to Ierusalem thou shalt buy thine offeringes after thine owne lyking and after that the same hath bin offered in the Temple the Priestes shall take their dues therof then shall you eat and drink therof before the Lord as soone as you haue made your oblation therof and you shall be merry in eating of your sacrifices as farre as euery mans portion will extend That is the thing in effect which wee haue to remember in this text And here wee see as I haue sayd afore that although God held his people vnder very strait bondage yet notwithstanding hee layde no more vppon them than they were able to beare but so mitigated the rigor of the Lawe as no man could say it was vnpossible to doe the thinges that hee had inioyned Sith wee see it is so Let vs assure our selues that if our good GOD doe in these dayes lay any burthen vppon our shoulders that may bee too heauie for vs hee doth also giue vs abilitie to beare it so as wee bee not borne downe by it at leastwise if wee commit our selues to him so as we haue no cause to complayn of him as though he did vtterly ouerwhelme vs. True it is that the righteousnesse which God requireth of vs in his Lawe dooth farre surmount all our abilitie yea and we come so farre shorte of the performing of all that hee hath commaunded vs so as wee bee not able to stirre one finger towardes it nay wee cannot so much as thinke one good thought towardes it GOD must be faine to giue vs euery whit But when he assisteth vs with his holy spirit then wee finde his yoke sweete and easie specially when hee layes it vppon our neckes by the hand of our Lord Iesus Christ. And that is the cause why Iesus Christ protesteth that his burthen is not too heauie nor his yoke too hard But how commeth that to passe It is because God giueth vs both the will to serue him and also the abilitie to put the same in execution And therewithall hee addeth a second grace which is that hee beareth with vs when wee haue done amisse For wee of our selues are ouerfraile wee cannot throughly performe the thinges that hee commaundeth vs therefore he pardoneth our infirmities forgetteth them But howsoeuer the case stand yet haue wee good cause to serue him freely with a francke hart forasmuchas we see that hee on his side desireth no more but to guide vs as the father dooth his children Psal. 11. â as hee auoweth by his Prophet Hosheah But
liberall towardes mee Iob. 3 5.6 Psal. 16.2 True it is that our so dooing is neither here nor there as they say in respect of God the seruice that wee doe him doth neither amend him nor appaire him but he giueth vs the poore among vs to bee succored at our handes to the ende that none of vs should so glutte himselfe by cramming his owne bellie as to despise others that are in necessitie but that wee shoulde bee well aduised to make an offering vnto God of the thinges that he hath put into our handes and that the same might become holy by that meanes Not that wee should pay it as a raunsome to God but that the acknowledgement which we make vnto him in hauing compassion vppon our poore needy brethren is as though our Lord should allow of our eating and drinking saying thus Now is all lawfull for you I lyke well of it I giue it vnto you and that is because yee honor mee in dooing almesdeedes to such as are in pouertie Thus yee see what euery man hath to beare in minde as in his owne peculyar and priuate behalfe Howbeit for common orders sake because there are reuenewes appointed to the Church as I haue touched afore let vs beware that they bee not abused by beeing deuowred I wote not how or that they be not misspent about worldly matters For men are alwayes giuen to cantle out the poore folkes morsels as short as can be and it seemeth to them that whatsoeuer is bestowed in hospitalitie is lost O say they we must locke vp wee must spare wee must play the good husbandes but cursed bee that good husbandrie which regardeth not the welbestowing of a mans goods Therefore let vs haue an eye to the disposing of the thinges which GOD offereth vnto vs and whereas there haue bin abuse and superstition let vs vnderstand that all ought to bee brought backe again to their right vse and that although the ceremonies continue not still yet notwithstanding GOD will not bee mocked but that this principle must alwayes stand in force namely that whatsoeuer hath bin dedicated to GOD must bee distributed accordingly Now there was also a tything of the tythes whereof I cannot but say some what For after that the generall tythes were taken vp the high priestes tooke their tenthes thereof and afterward layd out a tenth part for the poore Forasmuch as this third tything was not intended by God but proceeded of the couetousnesse of the Leuites who could haue found in their heartes to haue âaked all to themselues it was meete that they shoulde bee restreined And after the same maner the Popes Canons that I spake of were made of purpose because men sawe the Church goods deuowred by the Priestes by reason whereof it behooued them to bee bridled The tythes therefore were parted in such sorte as the poore might haue their portion and not be defrauded of the right that was assigned vnto them But as I sayd wee neede not as now to stand sifting of these thinges by percelmeale it is enough for vs that wee haue the meaning of the Lawe and that wee knowe wherein the abuse rested to the ende wee may reteine the right vse of them still Now it is sayd consequently That the Lordâ thy God may blesse thee in all the workes of thy handes In this text wee haue two things to marke The one is that all our Labour would bee to no purpose if God of his meere grace did not prosper it Let that serue for one poynt Another is that if wee will haue God to further vs wee must honor him with the goods which hee giueth vs by vsing them in such wise as he commaundeth vs. For if hee be defrawded of his right hee can soone bereaue vs of his blessing so as wee shall bee dispurueied and stript out of all thinges and when wee thinke our selues to haue abundance of all thinges at will hee will make it to vanish away to lesse than nothing Those bee the two thinges which wee haue to beare in minde As touching the first let vs beare in minde that men are commaunded to trauell for their liuing and that such as doe take paynes shall be maintained by their labor But yet must not men say It is mine owne policie it is the labor of mine owne handes that hath gotten me this or that as wee haue seene in the eight chapter where God fed his people fortie yeeres with Manna to make them to knowe that when they were come into y e land of Chanaan albeit that they tilled the ground gathered the grapes and reaped downe the corne yet they should not imagin that their liuing proceeded from elsewhere than from Gods meere goodnesse who blessed them Psa. ãâ¦ã And that is the cause why it is sayd in the psalme that wee may well rise early and goe to bed late and eate our bread with sorow yet notwithstanding al shall goe to decay and God shall holde vs vnder foot vntill wee be sure of his blessing True it is that God doth oftentimes multiply the goods of the wicked of such as liue altogether by extortioÌ deceit theeuery we see y t such kinde of men may well inrich themselues and God beareth with such thinges to blinde their eyes the more with their riches that they may bee as a poyson to them and as a baite to choke them withall For inasmuch as they imagine that they can inrich themselues whether God will or no he letteth them doe so yea and he giueth them riches as if hee shoulde say Gather till yee burst yet shall it not turne to your sustenance but it shal be as a poyson to kill you as I said afore For when men inrich themselues after that fashion by wicked practises wee see what comes of it in the ende Gods wrath lighteth vppon them and they be tormented all their life long and when they looke to inioy the goods that they haue gathered together Gods curse doth so vtter it selfe vpon them that they cannot do themselues any good with them insomuch that although they haue their garners storehouses full fraught and their bagges full of mony yet doth God sende them diseases or such other afflictions by which he holdeth them as it were vpon y e torture or racke as if he should say What hast thou done thou wretched creature Thou hast offended mee all the time of thy life and yet hast thou borne thy selfe in hande that all shoulde goe well with thee if thou mightest heape vp riches ynowe But thou must now be made to knowe that all thy raking vp of the riches which thou canst not inioy will stand thee in no steede Thus yee see what reward they haue which will needes inrich themselues as it were in despite of God insomuch that all their scrapings to themselues on all hands by vnlawfull meanes are but as cordes to snare their children withall as experience sheweth And therefore
for aught that I can see Yea verily as to the worldwarde But our Lorde saieth Mat. âââ I receiue it yee thinke yee put your almes into a mortall mans hande but it is I that become detter for it Although all thinges bee his yet bindeth he himself in the person of the poore and shoulde then any nigardlynesse stay vs from succoring those whom God offereth vnto vs seeing he setteth them as in his owne steede and auoweth all to be done to himselfe which is done to them Moreouer let vs marke that Moses speaketh here of such as are in neede For God ment not to maintaine wicked folke in ydlenes naughtinesse The man that seeketh to wast away other mens goods and to defraude his Creditors is not commended vnto vs heere of God but hee speaketh directly of mercy And that is the cause why he saieth Thou shalt not harden thy heart For if wee haue not that discretion doe what Almesdeedes we will and yet shall none of them be acceptable Wherfore let vs marke that here God speaketh not in fauour of all men but onely setteth before vs such as are in neede wote not what to doe and shoulde perish in distresse if they were not relieued Those are they which are to be helped according to our abilitie True it is that to make a Lawe of it it is not possible God hath set this order among his people that the poore shoulde be succoured But he hath not tolde with what suÌme nor how oftentimes hee hath not made a tax of it to say that euery man should beare thus much Only we must resort to this which S. Paul saith â Coâ 3 5â Let euery man doe that which he doth with a free hart and not lay a tribute vpon meÌ as though they shold pay as much as they were sessed at but let euery maÌ sesse him self of his own good wil think thus although I streined my self a hundred times more yet could I not discharge my self to my godward Howbeit forasmuch as he sheweth me this fauor to accept it as an offring of my hand although I do not so much as I ought to doe nothing neere yet doth it please him to receiue y t which I giue him so it be done w t a free hart Sith we know this albeit that we cannot make a grounded Lawe of it to say how farre we shall go in succoring our neighbors yet let euery of vs streine himselfe and alwayes be doing with the foresayd free heart And it is sayd Thou shalt not thinke with thy self the yeere of respit is at hand and therefore I will not lend Hereby it is shewed vs as I haue touched afore that if a poore man require help although he be not able to pay the thing againe out of hand which he borroweth yet must not wee be cold for all that For we must thinke if I helpe this poore man at this time he is a faithful man and my succoring and releeuing of him shall set him halfe vp againe but howsoeuer the worlde go he may be able to mainteine his trade and at length he may pay mee all that hee borroweth But if I vtterly faile him at this time he is quite sunck he is brought vnder foote for euer and hee hath no meanes to get vp againe and I am too blame if I see him perish so Had we this coÌsideratioÌ with vs we should not haue the nigardlines that Moses mentioneth and condemneth here And how so Let vs knowe that where need requireth we must not haue such respect to our owne profite as to let the poore perish in their distresse without lending them our helping haÌd Again Let vs wey wel this saying which Moses setteth downe here namely that wee must open our handes Hee repeteth it twise or thrice and that is to shewe vs that there is nothing but hypocrisie in vs when we pretend to haue compassion yet our hand is alwayes shut and nothing can be wrong out of vs. I haue told you already y t a number of folke wil not passe greatly to say Alas when they see poore people but they beare themselues in hand y t it is enough to haue pretended a countenance But here God reproueth mens dissimulation if they haue not their handes open for it is a tokeÌ that their hart is hardened so as there is nothing but beastly churlishnesse in them and when their handes be not opened it must needes bee a record of it Againe he setteth downe that the poore is to be succored according to his neede and that a gage is to be taken of him if there be a gage to be had for it may also full well be vnderstood of the taking of gages And hereby we see yet better that our Lordes meaning was not to haue dettes vtterly released by the respit that was giuen in the seuenth yeere but onely to haue a time of rest giuen for the respectes and considerations which I haue treated of before Furthermore it is tolde vs here that we must relieue our neighbors wants for our Lord speaketh heere of the lendinges that are doone of almes And in deede it is oftentimes a greater almesdeede to lend some coÌpeteÌt suÌme than to giue a very little For it may be y t the giuing of a little will doe a man no ease at all but the lending of as much as neede requireth releeueth him very wel he may in time content his creditor again That then is the thing whereunto our Lord appointeth vs. And therefore let vs marke the thing which I haue touched already that is to wit that although a man cannot set downe a Lawe certeine in this behalfe yet must euery man be a rule to himself to doe according to his own abilitie and according to y e need that he seeth in his neighbors Now here is added yet further That God will blesse such as doe so according as hee had begun yesterday to promise his blessing to all such as were so liberally minded towardes the succoring of the poore And this serueth still to correct the cursed vnbeleefe y t holdeth our heartes locked vp so as no man mindeth aught else than himself and his own profite For it seemeth to vs y t if we forgo neuer so little of y t which we haue we be in y e way to be vndone by it That is y e cause why euery man holdes fast neuer thinkes hee hath enough O say we it is true y t we may doe so and so but thereby I should be impayred I cannot tell what may befall to my selfe We cast so many doubtes y t we can neuer finde occasion to giue any thing And why so Forsooth because I might want it my selfe But y t is a cursed distrust such a one as prouoketh Gods wrath For wee ought rather to hope well at his hand y t as he hath not failed vs heretofore so he will continue to doe vs
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 remeÌbrance 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. ãâ¦ã 1. Cor. ãâ¦ã 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 heaueÌ 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 wheÌ 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 couenaÌt 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 theÌ 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 exteÌded yet further y t is to wit y t wheÌ the people ate of the pascal Lamb as they called it they should thinke thus with theÌselues 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
vp eueÌ so willeth he vs to haue lampes in our hands to shew y t there is neither night nor day for y e faithfull to make tarience therefore y t euen in the middes of darknes we must haue light euen the spirituall light to guide vs that we must haue the one foote alwaies lifted vp to y e intent we be not taken vnawares when he commeth but y t we haue minded our way aforehand to go stil foreward to meete w t him Ye see then y t the way to communicate aright w t our Lord Iesus Christ y t we may bee partakers of the sacrifice which he hath offered is to make none accouÌt of y e world nor to haue any loue vnto it but to seeke y e inheritance y t is aboue to coÌmunicate so one with another here beneath as it may bee a meane to make vs draw the neerer vnto God And so wee see y t although y e figures of y e law continue not any longer yet the truth of them abideth with vs and it behoueth vs to put the same in vre And hereby we be yet better informed of the thing y t I haue touched already which is that the profit which redoundeth to vs by y e death passion of our Lorde Iesus Christ is much better knowen beautifullier seene of vs by laying it to the auncient figure by considering how y e things y t were set forth darkly at y t time are nowe fulfilled to y e sight of the eye And like as it behoueth vs to communicate with our Lorde Iesus Christ so let vs mark also y t God giueth vs a help euen at this day in y e Sacrament of y e Lordes supper bicause of our rudenes infirmitie True it is as I haue touched alreadie y t our communicating with our Lord Iesus Christ must not bee only a thrise or foure times a yeere but continually all our life long Yet notwithstaÌding we haue neede to be quickened vp bicause we come not to it with such strength as were requisite Therefore like as y e fathers of old time had the Pascall Lamb so hath y e sonne of God left vs his supper to be a helpe to vs to guide vs vnto him Will we then be partakers of y e supper of our Lorde Iesus Christ Let vs vnderstand y t according as I haue auouched before wee must rid our selues of all malice guile forsake the world True it is y t the Hyporcrits do thrust themselues in among y e faithfull come to defile the table of y e sonne of God but what carie they theÌce but vtter cursednes Therefore let vs keepe our selues froÌ being guiltie of such a treacherie consider that if it behoued a man to be circumcised in olde time ere he might eate of the Pascal Lamb ââod 12.44 it behooueth vs also at this day to be separated to the seruice of our God to be first made holy And we know y t we ought to be circumcised euen at this day howbeit not by mans hand but by inwarde reformation of minde accordingly as S. Paule saith therof in the second Chapter to y e Colossians ãâã â 11 y t whatsoeuer is of our flesh must bee cut off for there is nothing in it but sinne corruption Now theÌ y t we may come to y e holy supper of our Lord Iesus Christ haue there y e warrant which he giueth vs y t we be members of his body let vs looke y t we circumcise our hearts For the figure is abolished but yet haue wee the accomplishment of all things in our Lord Iesus Christ. Moreouer let vs come to y e chief point which is y t our Lord Iesus Christ is named our Passouer For by him must we be deliuered not out of the land of Egypt but out of the dungeons of death and we must passe a passage that were vnpossible for vs if God drew vs not with his owne hand by his own wonderfull power For we be al borne the children of wrath and we should rot in our miserie if god pitied vs not reached vs not his hand And that man beguileth himselfe which thinketh himselfe able to leape out of the myre wherin he is plunged It is the office of our Lord Iesus Christ to draw vs out froÌ thence according to this saying of S. Iohns in his viii chapter Iohn 8.36 If y e sonne of god make you free theÌ shal you be free Wherby he sheweth vs that euen from our very comming out of our mothers wombes we be in y e cursed thraldom of sin death shold continue therin vnto the end if we were not set free from it by him which not without cause hath taken vpon him the title of passouer to shew y t it is his office to set vs free as I said afore And heereby we must learn to presume nothing of our selues but to consider that we must think our selues beholden to the sonne of god for all things that he may bee magnified all those diuelish opinions of free will of power ability to prepare our selues to doe good beaten downe so as we may know y t as long as God suffereth vs to follow our owne swindge we shall alwayes abide fast tyed in the chaines of the diuel of death And therfore let vs yeeld our lord Iesus Christ his dew honour which is y t we acknowledge him to bee the partie which hath set vs free And herew tall let vs marke further y t when we bee graffed into his body it is not for vs to serue sin Rom. 6.5.6 For to be graffed into the body of our Lord Iesus Christ yet notwithstanding to serue Sathan are two things as contrary as fire and water Nowe then if wee intend not to disfeate the power of the sonne of God to bereaue him of his office we must be in liberty to serue god And let vs not think y t he ment to beguile vs in telling vs that that office beloÌgeth vnto him But it becommeth vs on our part to offer our selues vnto him not to maintain willingly the cursed bondage wherin we be For the very cause why men perish therin is that they sooth themselues and fall asleepe in it and come not frankly to Iesus Christ. Now then let vs note y t y e true mark of our Christendom is y t we be in freedom to do good y t we haue a pure free wil to dedicate our selues to god Not that we can do it perfectly so long as we be in this world for we see how S. Paul who had profited far aboue a nomber of other men Rom 7.14.23 mourneth and confesseth that he is stil held as a captiue in part but for y t the grace of our Lord Iesus Christ must neuerthelesse worke so farre in vs as wee may not bee held
a point wel woorth the weying y t God will haue his seruice to be such as he himself requireth appointeth that he will not in any wise haue vs to meddle with those y t inueÌt deuise superstitions on their owne head In y e first place Let vs marke theÌ how it is not w tout cause y t God is so charie of y e seruice y t we be to doe vnto him For in deed is it reason that men should stand in defence maintenance of their own right and that God should be disappointed of his And is there any thing more precious holy than y e honor which we yeelde vnto him in protesting him to be our God father of whome we hold all y t euer we haue at whose hand we looke for saluation Is there any thing more holy than y t TheÌ let vs learne to be attentiue when y e holy scripture speaketh to vs of the seruice of God For it is a thing y t passeth all other in dignitie Marke that for one point And is standeth vs so much the more in hand to giue our indeuour thereunto because wee see y e world holdeth skorne to yeelde God his due obedience If a man speake to a blasphemer or to a despiser of y e orders of y e church or to be short to one that is no better than a dog if a man tell such a one of his leawdnesse To whom do I any wrong saith he If he had giuen a man a fillip or had chaunced to haue spoken a crosse worde as small as y e wrong is he would haue confessed his fault and say de I haue done amisse and yet is this but against a mortall man But when hee shal haue spit God in the face tush it is nothing it is no wrong to any maÌ Dayly shal a man heare such speeches Insomuch y t if God bee blasphemed and his maiestie so shamefully dishonored as would make a mans hart ake to see it it is all one there is no account made of it But let vs mark as I sayd afore that our Lorde will haue his seruice to be placed formost in highest degree and when the case concerneth the ruling of our lyfe we must begin at that end To wit To honor him as he deserueth Moreouer let vs marke wel that it is not without cause that he will haue his seruice so farre vnlyke all y e superstitions of y e heathen For euen of our owne nature we be too much giuen to the corrupting disguising of thinges by meanes whereof the purenesse of the true religion is peruerted Euery man hath in himselfe a store-house of idolatrie though hee be not prouoked thereto by others in what case then are we when we light vppon stumblingblockes and occasions yea euen go to seeke them I see idolaters y t haue disguised falsified y e whole seruice of God I shall goe borrow of them I wote not what because this thing or that thing lykes me I shall goe put it to that which our Lorde hath commaunded me Am not I by and by snarled in the same folly that they were which played y e naughtipackes before me Yes surely For although I regard neither y e one nor the other yet haue I many vain fancies in my hart And if I fal to seeking of such thinges of set purpose it is all one as if I did cast my selfe into Satans snares And therefore let vs mark that our Lord meant to preserue his seruantes from a deadly plague when he sayd that they should holde them to y e pure simplicitie of his word and not resemble y e paynims and infidels in any case In those dayes the heathen for deuotion sake made shadowes about their Altars lyke as at this day in y e Popedome if a place be darkesome it seemeth to theÌ to cary some maiestie in it and the simple sorte are as it were amazed when they come into a Caue and where the windowes be dimmed with red or blewe glasse mens eyes dazle at it and sillie simple soules feele a kind of motion in theÌselues which maketh them afraid astonished and to their seeming it is good to stirre them vp to deuotion bearing folke in hand that it is a reuerencing of God whereas in deede it is stark foolishnesse After the same maner did the heathen in plashing of trees to make places darke that when men entered into them they seemed to be agast as though a woolfe had bin at their tayle as they say by reason whereof they were moued to some fearefulnesse Now forasmuch as this custome was among the heathen our Lord will not haue the faithfull to resemble theÌ Thus in fewe wordes we see heere how all maner of resembling the vnbeleeuers is forbidden vs if we intend to serue God in such wise as hee may lyke of it and take it in good woorth And this warning is as needefull for vs nowadaies as it was for y e Iewes in the time of Moses For what a nuÌber of deuices are there in y e Popedome which haue bin taken from the superstitions of the heatheÌ All that euer is termed Gods seruice in the Popedome is but a coÌfused heape gathered out of the thinges that are commaunded in the Lawe of Moses the thinges that are seene to haue bin obserued of the Heathen And to colour the matter w tal they alledge that their so dooing is least the Iewes should vpbraide the Christians y t they haue not so goodly ceremonies in their Churches as they haue And therefore they must needes haue this and that after their example True it is y t they haue not bin so bold as to kil brute beastes in sacrifice for y t had bin too detestable But yet they tooke vp their Lampes their perfumes their attyrementes their altars and a certaine maner of sacrifycing though it be not of Calues Oxen Sheepe Besides this the Iewes had their washings therfore the Papistes would needes haue holy water To be short the Iewes were so throughly counterfeited that to all seeming they could not bost that they had mo goodly ceremonies in their teÌples than y e Christians had in theirs But y t was high treason against God And if there had bin no more but meere folly in it it might haue bin y â better born w t. But it tended to the darkening of the grace of our Lord Iesus Christ by drawing a new veile ouer him 2. Cor. âpanâ18 The veile y t God had commaunded to be in y e temple is rent asunder and they fal to hanging vp of another y t is wrought by y e hand of man by means wherof Iesus Christ is as good as hidden so as men can not behold y t maiestie y t should shine forth in him â Cor. ãâ¦ã For he is y â liuely image of God his father in him and in his person or face
we see whatsoeuer belongeth to our saluation Now they fall to making of impedimeÌts by such ceremonies y t the world might not looke full vpoÌ Iesus Christ. And they bee not contented w t the intermingling of the thinges y t God had ordeined for a time amoÌg y e Iewes but they haue also borrowed of y e obseruances of the heathen True it is y t euen in this case also they pretended some color as who should say that the world could not be drawen froÌ those foolish ceremonies therefore it was better to vse them stil vnder the title of God his saincts than vnder y e title of idols as they haue done before bââ by that meanes the seruice of God was falsifyed Let vs mark then y t all that euer is termed by the name of Gods seruice at this day in y e Popedome is but a confused hotchpotch of all maner of superstitions for they cannot shewe that the holy scripture hath appointed men to do so And whence haue they fetched their ground bât froÌ a desire to counterfeit the things y t were vsed among the Iewes Infidels Sith it is so what a thing is it if we shall now fashion our selues lyke vnto them and suffer a âort of pelting bables or ceremonies to bee layd vppon vs and binde our selues to y e keeping of theÌ to y e intent wee would not be too far vnlyke those y t name themselues Christians It is y e same corruptioÌ which God coÌdemneth in this sentence For it is not Gods will y t we should haue any resemblaÌce to those which haue w tdrawen theÌselues froÌ the pure obeying of his word Therefore let vs be conteÌted to haue Gods seruice reformed stablished according to his coÌmaundement That is the thing which we haue to obserue in the first place As touching the second poynt it is sayd that God would haue but onely one Altar whereon to offer their sacrifices At this day this is no more in vse we haue no more any materiall altar For whereas the Papistes vse altars in so dooing they deface the death and passion of our Lord Iesus Christ as much as they can Neuerthelesse Gods intent at that time was to keepe his people in the vnion of faith by allowing them but one Altar And now it is sayd that they should not seâ vp any memoriall of long continuance in any certeine place For by that meanes they might haue accustomed themselues to worship God there or they might haue made some chappell for deuotion and so had all bin mard And therefore not without cause were they forbidden to plant any trees in the places where they sacrificed for Gods Sanctuarie was to be plaÌted at length vpoÌ mount Sion And as many as intended to serue God purely it behooued them to resort thither to shewe on common accord and one true vnitie of beliefe Lykewise nowadayes our Lorde Iesus Christ hath left vs his holy supper for a warrant that he dwelleth among vs and is alwayes present with vs by his power insomuch that although he be exalted aboue the glory of heauen ãâ¦ã 3.16 ãâã 5.30 ãâã â 56.57 yet doe not we faile to be knit vnto him to bee members of his body to haue one common lyfe with him and at one word to be fed and nourished by his substance And because it is a secret that passeth all vnderstanding of man he hath warranted it vnto vs by y e visible signe of his supper Come we then to the table of our Lorde Iesus Christ The bit of bread and the draught of wine which we receiue there doe represent vnto vs y t Iesus Christ is truely our food that we be so incorporated into him y t we be partakers of his owne proper life By meanes whereof Iesus Christ is so present with vs y t we must all needes be gathered together vnto him But we see at this day what hath bin done in the Popedome Was there a table for the receiuing of the Communion No it was turned into an Altar And that was one corruptioÌ aforehand For as I haue sayd already it is not for any man to sacrifice Iesus Christ any more That office belonged peculiarly to himselfe ãâã 9. ââ 25 and he discharged it throughly now must we receiue y e sacrifice that was offered vp vnto God let y e worde altar alone Neuerthelesse it is not enough with theÌ that there be but one table they will needes haue three or foure euery man buildes me his chappel there sets me vp an altar Although it were a good thing of it selfe to haue one altar among y e ChristiaÌs yet doe they breake y e vnitie of faith wheÌ they build seuerall chappels after y t fashion For why It is y e will of Iesus Christ that there should be one common supper y t all his Church should meet together that the receiuing thereof should be as a true band to hold the faithfull in one with him But they go to say their deuotions in such a place to sing Masse in an other place And y t is an open defying of God a setting vp of idols in his stead It is a turning of Gods teÌple not onely into a Swines stye but also into a stinking dungeon of all abhomination idolatrie And therfore let vs marke how it is not without cause y t God teacheth vs in this text y t although we haue not y e auncient ceremonie of Sacrifycing Oxen Sheepe yet notwithstaÌding we ought to be vnited in faith Deut. 12.32 and not ad any thing at al to y t which is coÌmaÌded vs but simply keep this rule inuiolable y t we vnderstand how after what fashioÌ God wil be worshiped agree thereto w tout presuming to put any thing to it Now also Moses sayth That they must not offer vnto God any beast that hath any maim or blemish in it He hath told vs hitherto that men must not meddle w t idolaters nor haue any resemblance to their superstitions For the true religion must be held in his pure singlenesse But that is not all For they that offer vnto God turne not away after the fond deuotions of men must moreouer serue God soundly that is to say their discharging of themselues towardes him must not bee lightly as men doe commonly nowadayes For we see howe men defraude God of his right In deede when we be indetted vnto men we discharge our selues one way or other but whereas we be indetted vnto God all our seeking is how to scape from him True it is y t we wil indeuer to defraud men also but yet wil we be ashamed to vse libertie towardes them as wee doe towardes God euen in dalying with him If we owe a man either custome or rent we will not stick to conceale it if wee can if wee be of euill conscience But yet for all that wee will not be plucked too
sufficient for the conuicting of a man to haue deserued death our Lord ment to cut off occasion of all shifts that men deuise to cloake their misdeedes withall Now furthermore let vs apply this doctrine to our selues also let vs vnderstand that seeing God hath set such order in temporal iustice hee will keepe it towards vs. But are we not sufficiently conuicted that wee haue beene estranged from the worde of God First euery of vs hath his own conscience to reproue him and what a number of witnesses doeth that counteruaile The Heathen haue saide that it is as good as a thousand Then if a man be condemned in himselfe what shall it boote him to iustifie himselfe seeing that his sinne gnaweth him and preferreth inditementes continually against him For there is no man howe blockish so euer he bee whose owne conscience doeth not continually sting him Therfore let vs learne to plead guiltie before God seeing he stirreth vs therto inwardly sheweth vs our faults Besides this the prophets and Apostles the verie sonne of God himselfe Esa. 5 5.4 are faithfull witnesses of it as the prophet Esay nameth him Seeing we haue them to conuict vs what should we henceforth seeke for startingholes What wil that boote vs And wee haue not the holy scripture onely Hebr. 12.11 but wee haue also the thicke clowde as the Apostle tearmeth them in the Epistle to the Hebrewes of all the faithful of al the holy martyrs which euer suffered for the name of God shall not al those be sufficient witnesses to condemne vs before y e iudgement seat of our Lord Iesus Christ Nowe if we make no account to benefite our selues by the example which they haue giuen vs but do wilfully forsake the doctrine after we haue knowen it what condemnation do we deserue And that is the verie cause why S. Paul alleageth this text to the Corinthians 2. Cor. 13.1 that iudgement standeth vppon the mouth of two or three witnesses And whereof speaketh he there Of his own Epistle of his owne comming for hee sayth y t he will come to the Corinthians Not that I haue not written vnto you sufficiently already sayeth he or that I haue not warned you often ynough heretofore and yet you continue stubborne and hardharted still But thinke you that ye shal winne any thing thereby at Gods hand Know ye saith he that iudgement shal be taken at the mouth of two or three witnesses Sith it is so let vs bethinke our selues and forasmuch as we see that God hath beene so gracious to vs to giue vs so many prophets after him that Iesus Christ himselfe his Apostles haue witnessed vnto vs the trueth of the Gospel let them not be witnesses against vs to our condemnation but rather let them be witnesses of our faith and let vs bee so confirmed in the grace of y e holy ghost by our Lord Iesus Christ as we may continually keepe on our course and followe the vocation wherevnto our Lord hath put vs called vs. And now let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes praying him to make vs feele them better that thereby wee may bee the more inflamed to serue him and woorshippe him not onely as in respect of the ceremonie but also by applying all our whole life to his obedience and by giuing of our selues wholly to the soundnes which he sheweth vs by his holy word And that we may endeuour to bring other men to the same not suffer those to stray which are alreadie in the right way but with one common accord hold them together in the sheepefold which are come into it alreadie and drawe others thither by our good life conuersation preuenting all causes of offence disorder whereby the true religion might bee peruerted 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 xix of Nouember 1555. The Ciiij Sermon which is the third vpon the seuenteenth Chapter 8 If a thing be too hard for thee to iudge betweene bloud and bloud between cause cause betweene wound wound there be wordes of strife within thy gates then shalt thou rise and get thee vp to the place which the Lorde thy God shall haue chosen 9 And go to the Priests Leuites to the Iudge which shal be in those days aske and they shall shewe thee the sentence of iudgement 10 And according to the content of the sentence which shal be declared vnto thee by those of the place which the Lord shal haue chosen so shalt thou doe and thou shalt take heede to do according to all that they informe thee 11 According to the sentence of the law which they teach thee according to the right which they tell thee shalt thou do Thou shalt not turne aside from the thing which they shewe thee neither to the right hand nor to the left 12 As for the man which through presumptuousnes will not obey the high priest which is there to minister before the Lorde thy God or the Iudge that man shall dye and thou shalt put away euil from Israel 13 That all the people may heare and be afraid do no more presumptuously HEre is the order shewed vs how to end matters in lawe Forasmuchas when men are at controuersie we see they be so wilful hardharted y t by their good willes they woulde neuer come to any end God declareth y t it was his wil there should bee some soueraigne court of iustice among his people against the sentence wherof there shold lye no appeale True it is y t all people are taught of nature to do so For if it were lawfull to make continual appeales mens frowardnes is such as I said afore y t their controuersies would neuer come to any end Therfore is it requisite y t there should be some certaine stay that is it which our Lord hath declared in this text Againe as touching worldly gouernement this order is greatly auailable forasmuch as the thing which nature followeth through y e whole world is ratified by the mouth of God that is a thing which ought to be well marked For sith wee see y t God hath humbled himself so much as to shewe vs the order of ciuil gouernment we must conclude y t he alloweth of it For otherwise he would not medle with it it were a dishonoring of his maiestie Do we then see y t our Lorde in his lawe hath treated of y e order which wee ought to obserue among our selues Let vs assure our selues thereby that it is a thing which hee well liketh Marke that for one point Againe sith we see after what fashion he will haue vs to behaue our selues hath set y e same down particularly it is yet a greater confirmation And as for Iudges which are
himself to vs in his own person of purpose to reigne ouer vs himself to take y e charge of our welfare in establishing his only son in y e office dignity I pray you is it not much better to be vnder y e obedieÌce of our Lord Iesus Christ to haue him to reigne ouer vs as our souereine Lord King than to be Kings Emperors euery one of vs Yes verily So then wee must conclude y t seeing God ordeined Iudges froÌ y e beginning hee sheweth therby y t it is a desirable thing for folk to be gouerned in coÌmon to haue laws to reigne among theÌ y t there be no succession by inheritance but y â euen those which are choseÌ to beare office be bound to yeelde account of their doings haue not absolute libertie to doe what they list or to say I will haue this thing It shal be thus done This did God shew wheÌ he gouerned his owne people by y e hand of Iudges And for the same cause did he vpbrayd blame y e Iewes for requiring a king to be their head to reign ouer them ãâ¦ã .7 It is not thou sayth he to Samuell to whoÌ they haue done this wrong True it is y t thou hast executed my authority in y t thou art of my setting vp but their vnthankefulnes disobedience toucheth me in y t they can not abide y t I shoulde haue the gouerning of theÌ And afterward he addeth wel then let them haue a king But it shal be to their trouble for he shall spoyle their houses take away their sons daughters consume their substance lay taxes tallages vpon them to be short vse them like wretched bondslaues See what they haue wonne by requiring a king And in this text our Lorde sheweth y t as in respect of worldly gouernmeÌt he had chosen y e best state y t could be namely y t the Law should reigne ouer the people therewithal y t there should be Iudges in euery citie a chiefe gouernour ouer all to the intent y t matters might be determined and concluded as was declared yesterday howbeit with this most noble condition which God reserued to himselfe namely that our Lorde Iesus Christ should reigne ouer them For it behoued theÌ to be vnder one head howbeit not simply of a mortall man but of y e sonne of God But forasmuch as y e time was not yet come that such grace shold be shewed it behoued the hope therof to be fedde with some figure And y t was the cause why it was promised by the mouth of Iacob Gen. 49.10 that the scepter should not depart from the tribe of Iuda God did purposely choose out one tribe when he ment to set vp the king he sayd that the reigne of him shoulde be durable vntill the comming of his owne sonne who was the true heire and the very partie to whome the crowne belonged namely our Lord Iesus Christ. Thus haue wee nowe a briefe declaration after what sorte God ment to stablishe a kingdome among his people howebeit that was in respect of our Lorde Iesus Christ. But as in respect of worldly gouernement the best and most desirable state was to haue Iudges that is to say to be in libertie and yet notwithstanding to bee ouerruled by Lawes Nowe thereby we be doone to vnderstande that although all worldely gouernment deserue to be esteemed as a holy thing behoofefull for the maintenaunce of mans state yet notwithstanding when it pleaseth GOD to giue vs a meane kinde of gouernement voyde of tyranny wherein the Magistrates doe rule after such a sort that the Lawes haue their due course the same is a speciall priuiledge and wee ought then to perceiue thereby that God is neere at hand to vs that he pitieth vs as his housholdfolke and as those that are of his flocke his owne heritage Marke that then for one point But therewithall we must marke also that when we shall haue knowen Gods grace in his gouerning of vs in this earthly and transitorie life it is nothing in comparison of the spirituall kingdom of our Lorde Iesus Christ therefore y t we must highly exalt or praise this benefite y t God vouchsafeth to gouerne vs by the hande of his onely son yea and we must esteeme it not onely more than all the libertie of the worlde but also more than al the kingdomes and Empires of y e world But anon this point shal be touched new againe Furthermore let vs marke that God intending to set vp a king did tarry neuerthelesse till the people required one And y t was to put them in a desire that they might not afterward rebell against the king that was to bee set vp For the vnthankefulnesse and malice of the people bewrayed it selfe in that they coulde not finde in their heartes to holde them to the state which God had stablished already And what a thing had it been if he had set vp a Monarchie among them at the first day For it is a farre more tollerable thing for vs to haue gouernours that goe by choyse and election who in executing their office shall knowe themselues to bee subiect to the Lawe than to haue a Prince whose worde must stande for reason and whose childe must inherite though he be neuer so very a babe and consequently obeyed though hee be the willfullest foole or the cruellest person in the worlde Therefore it is a farre more tollerable state to haue Iudges and Gouernours Nowe if the people of Israel could not away with this state but wold needs through a wicked desire seek to haue a king what would they haue done if God had at y e first day saide vnto theÌ I set this or y t house to reigne ouer you it behoueth you to obey the king What murmuring would there haue beene What practising would there haue bin Therfore it was Gods wil to make y e people willing to y e end there might be no occasion of rebelling wheÌ Dauid was to be made king Verily we see what fell out For soothly their requiring of King Saul was through a folish ambitioÌ spyte 1 Sa. 1.5.20 which they bare to their neighbours When they sawe how there were kings in Egypt in EdoÌ in Ammon in Syria in the other CouÌtryes they thought there was no such dignitie statelines amoÌg theÌselues because there was no royall seate among theÌ And therfore they would haue one But see their folly When they had chosen Saul although he vexed theÌ put them to as much hardnes as could be yet notw tstanding they were so wedded to him y t they would needs keepe y e croun to his childreÌ not suffer Dauid to reigne Albeit y t God had declared y t Dauid was the maÌ whoÌ he had choseÌ and y t they had not the authoritie to choose any other to be their king yet
much more ought wee to doe the same now forasmuch as the forealleadged prophesie is nowe come to passe in our Lorde Iesus Christ and in all his members so as wee bee not kept back any longer as we were before but may preace vnto God with assured hope that hee will receiue vs and that we shall be neere vnto him Thus yee see howe wee ought to benefite our selues by this speeche where it is sayde that the Lorde was their portion yea euen according as he had promised them And it was not for Leuy to boast of his owne worthinesse or desertes All that euer he could alleadge was no more but this I ought to haue beene disherited and yet notwithstanding God hath turned it to mine honour And therefore if we wil be sure that God is our heritage we must not looke what we can attaine by our owne trauell for there is nothing but vtter confusion in vs but we must resorte to y e promise which God hath made vnto vs in that hee hath vouchsafed to make so great account of vs as to take vs for his children euen vs which deserued to be damned And that is the thing wherupon it behoueth vs to be grouÌded to inioy the priuiledge and inestimable benefite wherof Moses speaketh here Let vs marke well then that he sendeth vs backe to the promise without any respect had to vs to the intent to doe vs to wit that wee haue not anie thing on our owne parte but that we be beholden to the only freegoodnesse of our God for that benefite Nowe it is sayde consequently that the people also must discharge their duetie towardes the Priestes Ye must haue a speciall care sayeth he that the Priestes may haue their right which God alloweth vnto them that is to wit The right shoulder of euery sacrifice the two cheekes and the Paunch these thinges must be reserued for them together with the first fruites of Corne Wine and Oyle and also of the fleeces of your sheepe Here God commandeth the children of Israel expresly to maintaine the Priestes for they were bounde thereto and therein they shewed theÌselues to make great account of the seruice of God It behoued them to haue men to minister in the Temple and if those were not mainteined Religion should be as it were abolished and therfore it was not without cause that God commaunded the people to employ themselues about that matter True it is that they ought to haue doone well euen without exhortation but we see the vnthankefulnesse of the worlde when any duetie is to bee done towardes God they must bee spurred forwarde and they neuer goe willingly to it vnlesse they be vrged And if it were so among y e Iewes much more is it so among vs. For we be so slothfull that we neuer seeke to discharge ourselues to Godwarde and therefore we are faine to be called vpon and to be prepared Sith we know this vice to be in vs let euery of vs quicken vp spur foreward ourselues sith we see y t our Lord calleth vpon vs let vs folow him make the things effectuall which he telleth vs in his word That is the thing which we be to marke in this text But yet moreouer wee haue to marke y t which is sayde heere namely that if any of the Leuites bee disposed to come to the place which the Lorde shall haue chosen to be worshipped there hee shall haue his part and portion of all the offeringes of the Temple as one of their brethren besides that which hee hath of his owne house For if they had houses from their fathers in the Countrey as in deede there were Cities assigned them euerywhere they were to keepe them to themselues and yet they were to haue their part of the offeringes that were made in the Temple so long as they serued there But yet God sayth expresly with the whole desire of his heart to shewe that God ment not heere to giue occasion of ydlenesse to such as sought but their owne ease and commoditie but to speake of such as came with a rightmeaning mind to serue him I tolde you afore that the children of Leuie were dispersed and had no certain portion to inherit but had certaine Cities heere and there one in one place and an other in an other dispersedly throughout the Lande of Chanaan And therefore it is sayde that if any of them being farre of Ierusalem had a deuotion to giue himselfe wholly to the seruice of God hee might doe so hee might leaue the place where he dwelt to goe to Ierusalem there to giue himselfe wholely to the seruice of God And this was no breach of the order that God hadde set that is to wit that the Leuites should be scattered abroade as a seede to holde the people continually in the purenesse of religion but it was spoken in respect of some of them For all of them had not a desire to resorte to Ierusalem that is sure For the most part of the Leuites dwelt in places more fruitefull than Ierusalem for that part of the countrey was not one of the best of all the Lande of Chanaan But they that dwelt in the couÌtries of pasturage were the welthiest And we see also how the prophets vpbrayde them Amos. 4.1 saying Ye Bulles of Bason because the kingdome of Israell was become verie proude by reason of their abundance The Leuites then wold haue had no liking to haue abidden in a place y t was not very fruitfull to haue left all their owne coÌmodities houses Againe if any had bin led by desire of vaineglorie God ment not to fauour them Therefore it is sayde that if any of them woulde come of good will to Ierusalem to serue in y e Temple he should not be refused so it might appeare that his intent was to giue himselfe to y e seruice of God and y t he did it with a good corage Now we see in effect y t gods intent here was to giue a preheminence to such as besides their common duetie of teaching the people were also desirous to bee continually at the Sacrifices That is one point But yet for the better vnderstanding of the whole we must consider that the seruice of the Temple consisted not onely in the offering of sacrifices but also in singing of praises vnto a God both euening and morning in saying of publike praiers yea and also in watching anightes and so there was some hardenes in performing that charge In respect whereof it is sayde in the Psalme Psal. 134.1 Blesse the Lorde ye that serue him yea and which doe keepe the watch anightes in his house or Temple It was not enough for the Leuites in their order and according to their turns to be occupied from morning to night in calling vpon the name of God and in making of praiers and supplications in the name of the people but it behoued them to holde out all the night
find that the guiltlesse person is greeued the false dealer must be punished yea euen without any sparingâ insomuch that if he appeached his neighbour of a matter of life his owne life shall aunswere for it or if he intended any hurt to him he shall forgoe eye for eye foote for foote hande for hande that is to say hee shal be serued of the same sauce himselfe That is the very effect of our Lorde his meaning in this text And let vs marke that here our Lord sheweth vs that witnes bearing is a holy thing and in deede when witnesses are brought foorth they ought to thinke that it is God whome they come to serue in y t deede True it is that men may well bring theÌ forth but yet in the meane while who is the founder of that order Is not God the author thereof Then must men haue an eye to him aboue all Againe he that bringeth foorth a witnesse can not say that he is to be examined in his name But God is there to receiue the oth when a man is made to lift vp his hand when he should giue euidence he is called as it were before God Therefore to be short let vs marke that whensoeuer we beare witnesse in any matter of Lawe we do as it were a holy deede in respect whereof we ought to goe to it with the more reuerence and care For periurie carrieth with it high treason against God insomuch as we blaspheme against the name and maiestie of God And it is he against whom the trecherie is committed and not against a creature And that is the cause why so greeuous punishment is heere expresly appointed vnto it insomuch that God will not haue that witnesse to be spared True it is that hee hath an eye to the wrong and wicked dealing which hee offered to the guiltlesse person Neuerthelesse his intent is also that there shoulde be a reuerence hadde to the order which he had set downe for the common benefite of all men And moreouer forasmuch as he himselfe beareth chiefe stroake there hee will haue men to honour his maiestie and not to dally with him after that fashion And in deede we see how men take more libertie in forswearing theÌselues thaÌ in any other misdoings And why is that Because they beare themselues in hande that God will easily forgiue it Yea forsooth as who shoulde say hee made not more account of his owne glorie than of all that euer concerneth vs. Againe in all other faultes men haue some shame to holde them backe they be afrayde least it should be prooued by them or that it shoulde be perceiued But the wicked sort make but a mouth at it when they forsweare themselues Tush say they who shal aske vengeance of it Who shall followe the suite of it Yea as who should say there were no GOD in heauen Nowe then let vs marke that forasmuch as men take leaue dispense with themselues so easily in committing of periurie and that it is not looked vnto of men but it is let slip without punishing that therefore God must bee faine to reserue it wholly to his owne examination and the crime must be so much the more accountable before his iudgement seate where it shall be punished dubble Marke well therefore what we haue to beare in minde that euery man may looke to himselfe and that we may be fully resolued that we be bounde to yeelde recorde to the trueth as oft and whensoeuer wee be called thereto and that wee defraude both God and our neighbours of that which is due vnto them when we can help them in any good case and doe not which is all one as if we robbed them of that which belongeth vnto them That is an Item to them that conceale and dissemble the trueth when they be required to speake it Furthermore let vs beare in minde that our comming to doe that must be as though GOD called vs before his owne face and did set downe his name there before vs saying as ye haue any estimation of my name see that ye beare faithfull recorde without fauour or hatred bee not led by any affection but onely doe what yee can to report what ye knowe without respect of any person Were this well obserued wee should see another manner of feare of God in all giuing of euidence than we doo How great libertie soeuer the world take although most men passe their boundes without any awe of God yet must not this lesson be lost but we must learne to practise it euen with horrour to beholde the great blockishnes which reigneth euery where in that men do so mocke God and rush against him with such boldenesse and presumption And nowe it is sayde expresly that the partyes must come both into the presence of the Lorde before the Priestes and Iudges Whereby Moses doeth vs to vnderstande that God is present at the executing of Iustice because all is done by his authoritie and in his name And this text is yet verie well worthie to be noted For when men come before a Iudge they thinke they haue hyed them well if they may deceiue him but there are very fewe that consider the Iudge to be Gods liuetenaunt In deede men can finde in their hearts to confesse that Iustice is a diuine thing and that God beareth chiefe sway therin it costeth them nothing to say so but as for to be touched with it to the quicke and to beare well in minde that when we appeare before a Iudge God doth presently beholde vs so as we can not conceale any thing from him but he writes vp all thinges in his registers insomuch that although wee be spared by men yet we must come to account for it before God wee neuer thinke of that But yet doth this text warne vs y t we must neuer goe to law but w t inteÌt to demeane ourselues as in Gods presence assuring ourselues y t although nothing in the worlde be hidden from him yet hee will haue men to acknowledge a certain speciall presence of his maiestie in the order of Iustice. True it is that euen when men be in their chambers or in their beddes they ought to thinke still that they be continually in the sight of God and although it be his propertie to search all things to examine euen the bottom of mens thoughts Psal. 7.10 yet notwithstanding it is his will to haue a notable marke of his maiestie and glorie to appeare in the order of gouernment which he hath set in the worlde Heb. 4.12 â3 by appointing Iudges to bee as his liuetenauntes and officers and he will haue men to knowe that he himselfe is there and that hee guideth and gouerneth the whole action In the Popedome because men knowe not that God is present at the executing of Iustice they haue Puppets and Paintinges and Crucifixes and I wote not what else For those beastes beare theÌ selues in hande that images are
not bee afrayde of our enemies is that wee must first consider the disease that is in our nature namely that we be afraide as soone as anie daunger appeareth and secondly that wee must seeke the remedie thereof not by taking some small tast of Gods promises as it were at a glaunce onely but by setting our mindes vppon them and by exercising our selues dayly in them After this here followeth the reason Because thy GOD goeth with thee yea euen thy GOD which brought thee out of the Lande of Egypt Here Moses sheweth vs y t there is none other meane wherby we may ouercome the feare of our enemies but only by hauing recourse vnto God For as long as we stand weying of our own strength and stande gasing about vs alas in what taking be we Needes must we be continually turmoyled with a number of terrours and carefull thoughtes Therefore if we will haue good assurance stoutnes of courage let vs learne to resort simply vnto God and to keepe our selues close vnder the shadow of his wings And heereby we be warned that all the hardinesse which men do build vppon themselues is accursed If wee put our trust in this or that because wee haue maintenance and aide to ouercome our enemyes if wee tie our trust to that woe to vs. True it is that for a time wee may bee puffed vp with winde and we may beare our selues in hand that nothing can daunt vs but in the end God wil laugh such malapeartnesse to skorne shew howe it was no better than smoke And that is the cause why I said that the foundation of true stoutnesse courage and constancie is to haue our eye vpon God and to assure our selues that he is on our side Notwithstanding it is not in vs to send it but we must imbrace y e promise which he maketh to vs. Thy God sayth he will goe with thee Yea verily so wee attempt not any thing without the warrant of his word as I haue sayd afore and y t we runne not a head For God will not be our tennis ball to trotte wheresoeuer we will send him But when we doe him the honour to take him for our Captaine and king so as we fight vnder him and enterprise not any thing which is not permitted vs by his woord but yeeld him the whole soueraintie ouer vs we shall neuer be destitute of his helpe Now then whensoeuer we be scarred and there is any occasion to make vs afrayde let vs learne to cast our eye vppon God and imbrace the warrant that is giuen vs heere which is that he will be euer at hand to succour vs at our neede Yea verily for he hath not only taken vpon him y e tuition of vs but also telleth vs y t he wil be an enemie to our enemies Is it not a singular priuiledge that besides that our God auoweth himselfe to be the mainteiner of our welfare he telleth vs also that if men vex vs and goe about to doe vs any harme they set themselues against him and he putteth himselfe as a shield betwixt them and vs The holy scripture is ful of such similitudes Sometime God is called our Rampyre sometime our high tower sometime our bulwarke and sometimes our shield Againe when he will shew how greatly he loueth vs Dâât 32.10 he that toucheth you saith he toucheth the apple of mine eye which feeleth or perceiueth all the harme that can bee purposed against vs. Seeing it is so then that wee haue this warrant that God watcheth for vs let vs not doubt but he is strong ynough to confound all our enimies And therefore let vs yeeld him his deserued honour in making no account of all the force of the worlde forasmuch as wee knowe that all that euer men can bring of their owne is but vtter vanitie and leasing in comparison of Gods arme So then it is a speeche of great importance when as Moses sendeth folke vnto God saying My friendes Neuer stand musing what ye bee of your selues but know for a certaintie that yee be able to doe nothing Though yee had neuer so great furniture for the warres yet haue your recourse still to your God and be strong in him and take courage there And he addeth that it is God which brought them out of the Land of Egypt Whereby he meaneth that they had found already by experience that God was ynough for them and that they ought not to be astonished at the power of men So long as God is on your side and maintaine your parte neuer be afraid For when the people came out of Egypt what lykelyhood was there of their safetie When they were come to y e red sea was it not like that they should haue bin vtterly vndoone The sea was on the one side of them Exod. 14.10 and on the other side was Pharao with such a power as it was vnpossible for them to haue scaped his hand True it is that the Isralites themselues were a great multitude of people But what Were they inured to feates of armes No verily they were as a flocke of sheepe which had a rout of wolues harde at hande There it appeared howe God wrought for them And therefore Moses putteth them in mind of the things which they had felt and knowen before As if hee should say your God hath shewed you sufficiently already by his doinges that yee shall not bee disappointed if you hang vppon him And his power is no whit abated For asmuch then as ye knowe that it is ynough for you to bee vnder his protection hold your selues still thereunto Now the remouing of the Isralites out of Egypt was a putting of them in minde that God had giuen them a president after what maner he would maintaine the state of his Church that is to wit after such a maner as passeth the reache of mans capacitie And let vs marke that euen at this day we must haue the same rule still For as I haue alleaged already out of the Prophetes the welfare of the faithfull consisteth not in the multitude of horses or of Chariots or in the strength of armour or men of warre but in the goodnesse and helpe of God And this is to be referred most peculiarly to our state vnder the raigne of our Lord Iesus Christ. For it is the Christian Church which the Prophets speake of 1. Pet. 1.10.12 when they vse such kind of speeches Sith it is so let vs assure our selues that the wonders which God wrought in bringing his people out of Egypt are a sure warrant vnto vs that hee will maintaine vs. So that although it seeme vnpossible to men and although we bee dismayed when wee behold the power of our enimies and the weakenesse that is in our selues yet will God woorke aboue our capacitie and vnderstanding That is one thing which we haue to beare in minde Againe let vs also marke therewithall that all the experiences which God hath giuen
And the very same thing doth our Lorde Iesus Christ meane in saying that at the beginning it was not so For God created but one man namely male and female created he them Nowe the Prophet Malachie in alleaging this sayeth further that God had sufficient aboundance of spirite in himselfe And therefore what shoulde haue letted him to haue created two wiues for Adam if he had thought it good But God thought one to bee ynough Therefore it is to bee concluded that he which coueteth to haue two wyues marreth all and regardeth not the keeping of wedlocke in such sorte as God hath ordeyned it Then is it whordome and not wedlocke for a man to desire a seconde wife after that fashion Yet notwithstanding this vyce hath beene of olde tyme thereby a man may see iudge what certeintie there is in grounding our selues vpon custome Tush say wee it hath beene so in all ages it hath euer beene wont to bee so Yea but that will not serue to discharge vs before God For this Polygamie as they terme it that is to say this hauing of many wyues at once shoulde haue a very goodly couer for it if it might rest vppon custome and antiquitie But what Gods institution or ordinance went afore custome and ought to continue vnto the last ende Wee see then that it was too disordered and vnruly dealing when men tooke such scope and libertie to haue many wiues at once And yet the thing fell out euen in the Patriarkes themselues Whereby it appeareth that men doe but deceiue themselues when they ground themselues vppon men though they bee the holyest that euer were Yee see that Abraham who is the father of the faithfull had mo wiues than one Yea but hee fayled not to bee condemned for it In all the residue of his life hee was a mirrour of Angelicall perfection but in this case he ouershot himselfe Therefore let vs holde our selues to Gods pure worde and not pretende that any thing is lawfull for vs except it be ruled after the same Thus much concerning the hauing of many wyues at once which is spoken of heere In so much that if any man haue two wyues hee doeth contrary to the order which God hath set By reason whereof the men that doe so passe their boundes are neuerthemore acquit though they bee not punished for it by the lawes of men but they must alwayes come backe to this poynt that God hauing an eye what might bee obtayned of mennes infirmities ordeyned it as a lawe of policie And this is no impedimeÌt at al to the perfection that is conteyned in Gods worde whereto it behoueth vs to aspire And if wee swarue neuer so litle from it wee bee guiltie before him by and by And well may wee alleage this or that As for example men require nothing at our hands yet must wee come to account for it before the heauenly Iudge It is sayde heere expressely If a man hate the one and loue the other Whereby it is shewed vnto vs that the hauing of many wyues at once proceedeth of a corrupt affection in that a man beareth not such loue to his wife as he ought to do For if a man loued his wife chastely as hee is commaunded his heart will neuer bee withdrawen from her to desire a newe marriage Then must a man needes bee corrupted and infected in his heart and conceiue a mislyking of his wife so as hee is loth to yeeld his duetie vnto her before hee can long for a seconde mariage It is sayde Ep. 5.28.29 Yee husbands loue your wiues for no man hath euer hated his owne flesh The same matter is alleaged concerning all men by the Prophet Esay Esa. 58.7 because wee haue one resemblance of nature common to vs all It is sayde there thou shalt not despise thine owne flesh and it is meant euen of the furthest straungers in the worlde But betweene man and wife there is another respect for to speake properly they bee both but one man And so doeth the Scripture terme them saying They shal bee two in one flesh that is to saye in one person Nowe if any man hate his owne body must iâ not needes bee that he is worse than mad Hereupon Saint Paul concludeth that if a man loue not his owne wife hee is as a monster True it is that wyues will oftentimes giue their husbandes cause to hate them and that there bee some of them such feendes as were able to vexe euen the Angels of heauen and to put them out of patience That is true But yet must a man fight against such temptations and ouercome them howsoeuer hee fare by the power of Gods spirite When he is once matched with a wife hee must not thinke it to bee by haphazarde but that it was by Gods will And therefore hee must brydle himselfe in so much that although it bee right harde and grieuous to do yet must hee take paynes to reforme the vyces of his wife that is so euill disposed and yet in the meane while beare with her and vse her as gently as is possible for him To that poynt must a man come Hereunto Saint Paul addeth the example of our Lorde Iesus Christ besides the inward vnderstanding which we haue of nature Eph. 5.25 Marke sayeth hee howe Iesus Christ loueth his Church For hee hath giuen him selfe to death to make vs cleane from all spottes euen vs that are fowle and full of vncleannesse If our Lorde Iesus haue not spared his owne bloud for the washing of vs what ought a mortall man to doe for his wife But wee knowe that wedlocke is as a liuely picture of the sacred vnion which our Lorde Iesus vouchsafeth to haue with vs. Therefore when so euer the husbande is displeased or greeued at his wife though hee bee neuer so angry with her let him haue an eye to this example Beholde the sonne of God offereth me his owne bloud to wash me withal shewing mee thereby that I must brydle my selfe in this behalfe and performe my duetie throughly towardes my wife howesoeuer the worlde goe So then let vs marke that a man will neuer couet a seconde wife except hee haue first falsified his faith and troth towardes her whome he putteth away For if he loued her truely soundely and rightly hee woulde leuer dy than let his minde runne vpon any seconde mariage Let vs marke well I say that heere our Lorde ment to bring vs backe to the wels head of the mischiefe to the intent that euery of vs should examine his owne vices and specially the vices that are hid from men vnder this wicked roote that is within vs. He that forsaketh his wife to marrie another shall perhaps bee condemned by the common iudgement of men but to iudge thereof as is meete we must goe to the welspring thereof and then shall wee finde that the greatest euill is euer inwarde Now then if the hauing of many wiues at
that wee make not God our enimie and aduersarie partie which doubtlesse we shall doe if wee falsifie the faith of marriage If a man lay waite for an other mans wife if a woman giue her selfe ouer to a whoremonger bee shee married or be she betrothed if they falsifie the promise which they plighted and breake y e faith which they gaue it is all one as if they waged battle with God and they shall feele that they deale with too hard a match Let vs therefore walke in such stayednesse as our Lord may accept of vs and that we may finde fauour in his sight Let euerie of vs resist his wicked lusts and not giue our selues the bridle to ouer leape our bounds so farre as to venter to corrupt so holy an order Nowe if the punishment be so grieuous when a maide which is but betrothed committeth fornication much more reason is it that it should bee so in a married woman as I saide afore And why Because shee wrongeth her husband shee setteth him out into open shame shee spoileth also the name of his house shee robbeth the children which are yet vnborne shee robbeth those which are alreadie begotten in lawfull wedlocke When a woman is become such a diuell what other remedie can there bee than to roote out the whole mischiefe And this is the cause why it is expresly saide Thou shalt put away the euill from thee Heereby our Lorde ment to giue vs to vnderstande that if men suffer a woman vnpunished wheÌ she is growen to such wickednesse as not to pitie her owne children they suffer a monster to liue For what may one think that woman to be but a monster which hath no regarde of her children and which maketh no account to haue bastardes mingled with lawfull children And that is a thing contrarie to al nature So then as I haue tolde you the fault must needes be extreme when the punishment is so grieuous that God will haue it serue vs for an example and that they which haue been offensiue by their life shoulde serue for an instruction vnto others by their death that they may learne to keepe themselues chast Thus yee see what we haue to beare in minde Nowe touching whooremasters they are guiltie of the like Indeede the woman shall not be spared because she hath falsified her faith towardes her husbande and hath committed an vnpardonable crime If a man rifle his neighbours coffer hee shal be punished that not as a single thiefe but as a robber But the whorehunter commeth to defile y e whole house hee commeth to infect it with whoredome hee commeth to robbe his neighbor of his honour credite and good name and in steed of the right seede hee through cursed and villanous falsenesse deliuereth a straunge and bastarde seede Therefore if a man commit such a robberie I pray you is it a sinne to bee punished with eight dayes imprisonment onely and peraduenture by being put to breade and water that is to say to be feasted at the tauerne For wee see that the punishmentes which are vsed nowadayes against adulterers and fornicatours are but a meere mockerie both of God and of Iustice and of Lawes and of all ciuil order For when a man is put in prison for committing adulterie or for playing of y e fornicator it is al one as if he were put there for men to bring him euerie man his glasse of wine and to say Taste which is the best If he were in his owne house he would be contented with ordinarie but there hee shal bee at greater choyce than if he were in a common tauerne Euerie man will come to visite him yea forsooth the poore prisoner must be pitied Yee see what is ordinarily done in this behalfe And as for my selfe I haue prayed God that whoredome might rather goe vnpunished than proceede in that order as we see it doth nowadayes For it is a setting of Iustice forth to open shame and skorning of God and of all his commandementes And therefore wee neede not to meruaile if whoredoms be so rife seeing they which offende are sent so to the tauerne But let vs put the case that the Lawe were obserued and that adulterers and fornicatours were locked vp in close warde there to fast with breade and water What is al that O saies one they shal fast three dayes or as some say nine dayes Yea but if a thiefe be taken and accused he shal be indited he shal be clapt vp by the heeles in the stocks he shal be manacled and tyed with an halter and in the ende sent to the gallowes or when hee scapeth best for some pettie filching hee shall bee whipt And why Oh he is a thiefe he hath robbed a man hee hath cut a purse in the open market place And what hath the whooremunger done Questionlesse hee hath done worse in entering into the bedde which God had hallowed in his owne name than if he had committed all the theeueries in the worlde Hee hath marched himselfe in whoredome like a beast and is not this an intollerable offence and such a one as ought to bee punished to the full If wee open not our eyes to beholde it yet the Lawe of Moses must needes condemne vs. But besides this the Painims who haue obserued a better order than wee and haue had lawes to punish whoremongers and to cause wedlocke to be kept vndefiled euen they shal rise vp against vs in the latter day and shall proue that we offended not of ignorance or for lacke of warning but of wilfull malice because wee woulde foster such wickednesse True it is indeede that this wicked custome is come from great antiquitie as the Papistes will say that wee are not vnder the Lawe but vnder grace and therefore we must not punish whoredome But it is a mocking of God when we take the Law of grace for a Lawlesse libertie to commit all wickednesse And albeit our Lorde Iesus Christ punished not the woman which was taken in adulterie Iohn 8 1ââ wee may not say therefore that he hath giuen vs leaue to commit adultery For why Hee refused also to bee Iudge and being desired to part the inheritance betweene two brethren he woulde not doe it Must wee therefore say that such parting 's are not lawfull No. But this was to shewe that hee came not to bee an arbiter and a Iudge Againe let vs note that he saith No man accuseth thee therefore I condemne thee not But withall let vs knowe that he came not to take away the law of his father or to breake al order or to make his church a hogges stye as it is nowadayes by graunting men libertie to doe all manner of euill No No Be it farre from vs to impute such a crime vnto our Lorde Iesus Christ for that were a blaspheming of him aboue measure But let vs know that whereas we haue here this law it ought to serue vs for an instruction vnto the end
approch neare vnto him ought to be souÌd both in their bodies and in their soules For whatsoeuer was figured in y e law was referred vnto that spiritual and heauenly patron which Moses saw in the mount as it is written in the 25. Chapter of Leuiticus And this is wel obserued both by S. Steuen Act 7.44 Hebr. 8.5 and by the Apostle to the Hebrewes So then let vs note y t when God barreth those from entring into the sanctuary which had any mayme in their bodie he ment to betoken therby that he woulde haue his seruants sound pure Yea and that men should not in y t behalfe rest on that which is seen with the eye of man but rather seeke after the true soundnesse which God respecteth which is in our heartes and in our mindes The like is to bee saide of that which Moses addeth touching bastards God meant hereby to shewe first what a priuiledge he had graunted vnto the stocke of Abraham And this was done to the intent that his fauour shoulde be the better knowen Beholde howe God chose out of all the world one certaine people And why Wee haue before shewed that there was no worthines at all in them but this proceeded of his own free bestowed loue Nowe because men doe willingly darken the fauour of God or cleane forget it or happily not knowe it in such sort as they should God would that the children of AbrahaÌ before they entred into the sanctuary shoulde learne to reason thus with themselues What is y e cause y t we haue accesse entraÌce vnto our god What is the cause why hee sheweth himselfe so familiar vnto vs and receiueth vs when wee come vnto him It is because he hath chosen the seed of Abraham howbeit such as are y e true seed of Abraham We see theÌ how god ment to make theÌ which were descended from y e stock of Abraham to perceiue y t without any desert of theirs he had chosen them to be the inheritaÌce of y e euerlasting God I say he shewed this vnto theÌ exercised theÌ in the remembrance of y t benefite to y e intent it might be y e better acknowledged among theÌ That say I is y e thing which we haue to note first of all Secondly God by this meanes held the Iewes shorter y t they might keepe themselues pure chast and y t there might be no fornication among them nor any such confusion as men might not know which were right begotten and which were bastarde children when no difference might bee had in that behalfe Therefore GOD by ordayning this Lawe gaue the Iewes an occasion to liue more chastly to the ende their stocke might bee holie and not prophane and that he which intended to commit adultery should be moued thus to thinke and to reason with himself How now God chose me before I was borne because I am of the children of Abraham and yet not contented herewith he hath declared that hee will be my sauiour euen to a thousand generations he accepteth my ofspring hee hath dedicated it vnto himselfe although we be al cursed by nature yet this grace of adoption exceedeth in my stocke And shall I goe now and raise vp a defiled seede which shall not bee of the people of God which shal not be of the body of his congregation which shall haue no entrance into the sanctuary Were not y t a renouncing of the benefit of my god Iâ it not to shut him far off from me to giue him no entertainment or to shew him no countenance when hee calleth mee so gently This say I ought to holde backe the Iewes or els they were more than blockish And that had beene too leawd an vnthankfulnes and ãâã forgetting of the benefit which God had graÌted vnto them Therfore that we may nowe apply these two places to our instruction let vs note y t although God regard not nowadayes whether there be any blemish in a mans body or no ne respecteth our parentage yet notwithstanding his will is y t this law shold serue for vs and y t we should apply the truth therof to our vse that is to wit y t when we come vnto him we must bring with vs an vpright soundnes And wherein Surely not in our bodily members for we know y t his seruice is spiritual Therfore let vs purifie our soules I grant y t our bodies ought to be purified also as S. Paul warneth vs Iob. â 23 â Cor. â 6 but that is not in such wise as there be no maime or fault of sicknes in them but it is meant that we must not defile them w t vile and wicked thinges as he speaketh of Idolatry fornication also as the scripture speaketh of briberies extortions He which falleth downe before ydols as much as in him lieth defileth his body which ought to be dedicated vnto the seruice of God The like is to be said of fornicators which giue theÌselues ouer ânto such wickednes as God detesteth They which spoile rob another man of his goods ãâã 1.15 haue bloudy hands as the Prophet Esay vpbraideth them Thus ye se how we ought to indeuor our selues to purifie our bodies But y e chiefe point is y t we haue this soundnes in our soules that they be not scarred w t any such maime as may hinder vs from being quicke and ready to obey our God We must not say I be womanish but we must haue an inuincible corage to make battaile against Satan against all temptatioÌs shewing ourselues to be meÌ indeed Likewise we must not be weake in faith but wee must proceede always forward and enforce our selues to come vnto y t maÌs estate wherof S. Paul speaketh to y e Ephesians Eph. â 13 that we wauer not with euery word but hold vs fast to y t which is good abide coÌstant stable in y e truth which we haue knowen Wee must not be tottering wauering too fro but we must resist al temptations so as nothing may hinder vs to keepe on that course whereunto God hath called vs. Let vs therefore strengthen again y e weake knees let vs fortifie y e trembling hands by the power of y e holy Ghost Thus ye see whereof we are expresly warned in this place to occasion vs to cling vnto our God when we be to withstand any teÌptations which hinder vs from seruing him And moreouer let vs note y t seeing God hath sanctified vs yea that together with our whole ofspring we ought to continue in true chastitie when we heare his voice at y e mouth of our God I wil be y e sauiour both of you of your children also after you Gen. 17.7 WheÌ God is so gratious as to giue vs children we ought to prouide diligently y t the stocke be pure vndefiled And let the faithfull take good heed that they intermingle not them selues
reigne of Dauid Saying That a starre should come out of Iacob the brightnesse where of shoulde reche vnto Israel and Moab shoulde bee subiect vnto them and humble himselfe vnder their feete And vndoutedly in the reigne of Dauid there was a figure of the kingdome of our Lorde Iesus Christ. Yee see then how Balaam was constrayned to speake in this sort mauger his beard and againe when Balac reproued him saying What meanest thou Thou art come hither at my charges and commest thou to deceiue mee for thou doest cleane contrary to that which thou didst promise mee And what can I do saith Balaam Is God like vnto men that hee shoulde change his purpose If he haue once decreed a thing it must needs be done it abideth for euer For hee altereth not ne changeth according to the lust of men Beholde how the false prophet speaketh in as excellent a style and manner of speech as can be of Gods vnchangeable truth Now because the Israelites should not think that Gods doing hereof was either because thy had deserued something or because they were better than the Moabites Moses sayeth afterwards That this was because God loued the Iewes To the intent therefore that he might be magnified for his freebestowed goodnes and that y e Iewes might humble them selues knowing that they had obtayned fauour at his hand by reason hee had chosen elected them of his owne good will he saith Thy God hath now declared how he loued thee Here we haue to note first of all that Balaam was such a false prophet as notwithstanding had some particular gift of prophecying from God and these be no contrary things that a man should haue the gift of prophecying and yet for all that abuse the gift of the holy ghost and turne it to a wicked purpose Wee see that also which S. Paul sayth in his Epistle to the Corinthians 1. Cor. 14. namely that they which had the gift of tongues of interpreting and such like things which were excellent in the Church had notwithstanding no regarde of edifyng of the Church and that many of them were not renewed in such sort by the spirit of God y t they sought to serue him Phil. 1.18 It may wel be therfore that men shal haue receiued excellent gifts to bee esteemed that they shall beare the markes of the spirit of God yet not haue the chiefe and principal thing of all y t is to wit the spirit of regeneration nor be so confirmed that they shall giue themselues ouer wholy vnto the seruice of God endeuour to make that auailable vnto them which they haue receiued by applying it vnto a good lawful vse wayting for the saluation which God setteth before them This may wel be And if this fall out in the Church that is to say to them which are of the housholde of faith what shal we think of Balaam the like so we see there is no inconuenience y t Balaam had the gift of prophecie yet for all that had many corruptions therewithal insomuch that he was an idolater vsed sorceries But what is the cause that God gaue him the knowledge of foretelling things to come for it might seeme y t by this meanes he setteth forth his name vnto open reproche It is true in deede that Balaam such like when they thus abuse the gifts of God do vnhallow y t which is holy that which they haue receiued of God Yet notw tstanding there was this respect y t God ment to leaue some witnesse of himself euen among the Infidels to the intent they might haue so much y e lesse excuse be so much the more conuicted if they would make ignorance their buckler As for example the Moabites forasmuch as they had not y e law therefore they had neuer knowen any thing of God except their fathers had left theÌ some smal remnant therof For Lot was not ignorant of it but beeing brought vp in his vncle Abrahams house he knew what religion meant As for the Moabites they were altogether estranged from it Howbeit there remained some small print therof y t they might be conuicted at the latter day y t if they had sought after God they might haue attained vnto him but because they were snarled in the multitude of superstitions which they themselues had deuised were growen cleane out of kinde they can seeke after no starting holes for they shal always be condemned for hauing a malicious wickednes in them and for turning aside from God so as they deserued to be blinded in y t fashion by y e deceits of Satan And thus yee se what is to be noted in the first place touching Balaam Now in y t Balac beleeued y t if Balaam once cursed y e people al should passe on his side wee see therby how men can neuer hold the mean but euen do swarue aside to some extremitie or other Gen. 2.7 It is true in deede y t when wee are blessed of y e prophets of God the same is a warrant vnto vs of his blessing But yet we must always haue an eye vnto God For if we teare him in pieces what shal we win therby But when men think to coniure God it is al one as if they would dismember him For they intend to seuer his iustice vprightnes from his truth his gratious goodnes from his mightie power God saieth y t when we be blessed of his prophets we ought to assure our selues that he ratifieth y e same in heauen When Abraham blessed Isaac when Isaac blessed Iacob when Iacob blessed his children it was no vaine blessing because it had his certaine force effect And why Because God had giuen vnto them this office And what is y e reason y t we are blessed at his hand when meÌ blesse vs with their mouth His wil is that men should beare this reuerence vnto his word by y e which he declareth him self here below vnto vs he coÌmeth not downe alwayes from heauen in visible maner he sendeth not his angels at our plesure but those whome he hath ordeined his messengers are to declare his wil vnto vs. He wil be serued by them as by instruments to the intent he may make his blessings which he sendeth vnto men to profit them And therefore if we say that being blessed by the Prophets or by the priests we are assured y t God ratifieth the same in heauen we shal speake truly Yea verily if so be wee haue an eye vnto God be conformable vnto his wil. But if we dally with God wil haue him transforme himselfe at our beck let vs note y t he wil curse vs yea y t he will curse vs double when we vse him in that order For when God ordeined that the priestes should blesse the people it was to good effect purpose For it is expressely said in the sixth Chapter of Numbers Ye shall blesse my people in
must the fault heereof be imputed To all of vs. For wee haue an hard heart Wheras if we were so pliable to be taught as that we could suffer our selues to be gouerned according to that which God commaundeth vs Lawes should bee better obserued Magistrates should not bee so hindered nor finde it such an hardnesse to do their duetie we should see especially the Church of God wherein nowe many shamefull things are better ordered And therfore in stead of this that hypocrits cloake themselues with this shrouding sheete to say What Men finde no fault with me and doe any thinke that I am culpable before God In place of this say I let vs learne to confesse that our selues are the cause why thinges are not so well ordered as they should bee it proceedeth from the hardnesse of our heart which can bee made pliable by no meanes Nowe wee must farther note how our Lorde Iesus Christ leadeth vs to the first institution of GOD to shew what is the true nature and condition of marriage It was not so sayeth hee in the beginning Heereby hee declareth that as GOD created man and woman and was himselfe the authour of marriage so hee deliuered a Lawe wherein nothing must be chaunged and as soone as men swarue from it what excuse soeuer they take what colour soeuer they haue as touching men yet fayle they not to forge a thing contrary vnto the institution of GOD which ought to suffice vs. And therefore if husbandes and wiues will discharge themselues of their dewtie they must looke farther than that which is before their eyes For things are too confusedly disordered in this worlde Therefore if men hang altogether vppon examples euery man will drawe his neighbour vnto vtter destruction But let them haue an eye vnto that which GOD hath ordayned Gen. 2 1â Hee sayde It is not good for man to bee alone let vs make him an helpe like vnto himselfe Seeing it is so let vs note that all those which are called vnto mariage that is to say such as are not priuileaged to bee without it and which feele that God hath not giuen them the gift of continenââ to abstayne from marriage let all those ãâã that of a truth GOD calleth them anâ ãâã it were leadeth them by the hande vââo this estate And if they bee well persââded of this doubtlesse they will goe with a franke and free goodwill euery husband will endeuour to discharge himselfe of his dewtie with all diligence when hee shall knowe howe hee is bound not onely vnto his wife but also vnto GOD. The wife also on hir parte will consider that seeing she ought to bee an ayde vnto her husbande shee must not bee as a diuell to hinder and to trouble him For that were a peruerting of the order of nature But shee will thus bethinke her selfe Beholde GOD with his owne holy mouth pronounced when hee spake of creating the woman Let vs make an helpe for man Hee sayde not Let vs make a woman for him but an helpe Nowe seeing that the woman ought to bee an helpe and ayde vnto her husbande it is greate reason that shee imploy her selfe to doe her dewtie therein yea and that of a franke and free goodwill knowing that it is not vnto her husbande that shee is bounde but vnto God who ordayned such a coniunction in the beginning Thus yee see what we haue to obserue And agayne note wee that when it is sayde That a man shall forsake father and mother and cleaue vnto his wife Gen. ãâ¦ã it is to magnifie so much the more that holy bond which was ordayned by GOD. For can a man renounce his father and mother Doubtlesse no. Nowe much lesse may hee renounce his wife If it bee not lawfull for a childe to renounce his father and mother an husband shall bee lesse to bee excused for separating himselfe from his wyfe For why God hath so pronounced that albeit a childe bee specially bound to his father and mother yet there is a straiter bonde of the husband towardes the wife Therefore if an husband bethinke himselfe of this he shall not be so easily tempted to forsake his wife as a childe to exempt himself from y e subiection of his father And the wife likewise on her part shall know to say behold my husband is my head he hath authoritie ouer me God hath bound me to him and shall I then separate my selfe from either through an headie will or affection or through some other frowardnesse Ye see how a wife shal be kept in the obedience of her husband when she shall thinke thus seeing God hath allotted vnto me such a condition that I must be subiect to my husband I must not hoyst vp my head like a wilde hinde and shake off the yoke For I shal not disobey a mortal man I shal not offende him ãâã in as much as I breake the faith wherein I promised to be subiect and obedient vnto him and do altogether the cleane contrary but I shall offend him which hath put me in subiection vnder him to wit God who gaue me into y e handes of my husband and wil that I be more subiect vnto him than vnto father and mother Ye see how ââis beginning ought to be as a brydle to holde âs backe that wee presume not to chaunge any ãâã in the institution and order of God And secondly let vs extend this vnto al other things knowing that the Lawe of God is not as mans lawe is If there bee an olde lawe it may be forgotten and buried men will not thinke on it and a man shall not bee condemned for hauing transgressed such a lawe If a man say it was three hundred yeeres since it was published there is no remembraunce of it nowe if a man offend against it it skils not the lawe is no longer in force But the matter is otherwise in the lawe of God For wee can make no prescription of time against him wee cannot lie and sape our selues in our vices and say I haue not beene warned I remember the lawe of God no longer the worlde transgresseth beyond all measure against it men make but a game of it wee may not I say couer our faultes with any of these excuses for they are vayne and of no value But wee cannot handle this whole matter at this time wee will keepe it in store therefore for to morrowe with that exception of fornication Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them better yea in such sort that being cast downe in our selues wee may lament and bee sorie that wee haue so greatly offended him And seeing it hath pleased him to remedie our faultes and to declare vnto vs that they are forgiuen in the name and by the meane of our Lorde Iesus Christ pray wee him that he will likewise hereafter giue vs the grace by the power
of his holy spirit to ouercome all the temptations against which wee are dayly to fight vntill he hath giuen vs victorie in all our conflictes when hee shall haue withdrawen vs to himselfe to make vs partakers of his glorie in the kingdome of heauen That it will please him to graunt this grace not onely vnto vs but also vnto all peoples and nations of the earth c. On Fryday the last of Ianuarie 1556. The Cxxxvij Sermon which is the second vpon the foure and twentith Chapter 1.2.3.4 When a man taketh a wife c. 5 When a man taketh a newe wife he shall not goe to warre neither shall hee be charged with any busines but shal be free at home one yeere and reioyce with his wife which he hath taken 6 No man shall take the neather nor the vpper milstone for a pledge for this gage is his liuing I Haue declared already at large how men ought to liue in agreement with their wiues and how the bonde of mariage is such as cannot bee broken It remayneth nowe that we come to the exception which our Lord Iesus Christ maketh to wit Matt. 19.9 that for the cause of adulterie it shall bee lawfull for a man to put away his wife The reason is for that the man on his parte breaketh not the faith which he plighted but the wife hauing played the harlot doth asmuch as in her is vndoe the marriage altogether and so defileth it as there remayneth no longer any holynesse in it For on what other condition is the husband ioyned vnto the wife but that they should liue chastly one with another But the partie which committeth adulterie breaketh this condition and therefore the bond of mariage is then vntyed So then if a man knowing his wife to be a whore and hauing likewise prooued her such a one for sake her he violateth not the institution of God neither transgresseth he this law They shall be two in one flesh Matt. 19.5 but he is quitte and set freee because the wife hath swarued aside from the order of God and of nature Let vs therefore note well that when our Lorde Iesus Christ aloweth the diuorcement which is made for the cause of adultery it is not to graunt a man leaue to chaunge any thing in the institution of God For it must euer holde true That man may in no wise sunder those whom God hath ioyned together But because the woman hath broken the condition of mariage the husband is freed from it The thing then which wee haue to beare in mind is that the exception which we heere haue rehearsed serueth not in any way to lessen the force of the law of God That coniunction which God hath ordayned must alwaies remaine firme and steadfast But she that playeth the harlot is no longer a wife she is no longer to be taken deemed for such a one Now if a man demaund on the other side whether y e woman for her part hath like libertie we heare what Saint Paul saith y t like as y e husband is not maister of his owne body 1. Cor. 7.4 no more also is the wife of hirs Ye see what an equalitie of like right y e holy ghost setteth downe y t like as y e woman when she is maried is not mystris of her owne body so on the contrary side a man after y t he hath plighted his faith to his wife is bound in such wise y t if he abandon himself otherwise vnto lust his fault is alike with y e adulterie which y e wife committeth So then if wee will hold our selues vnto y t which God hath commaÌded we see y t the rule is most euident and cleare namely y t the man must not only content himselfe w t the wife which he hath taken y t is to say he must not only keepe hir for a companion but also beare with hir bicause y t marriage importeth a true and perfect vnion of two persons and that as hartie as any may be Which vnion is not possible to be maintained except y e husband doe beare with his wife with those frailties which are in hir the wife also for hir part endeuor to please hir husband to bee obedient vnto him This we see I say on the one side againe wee see that if the wife be so loose in life as to giue ouer her selfe to fornication shee breaketh wedlock wherby she doth as it were warre with God peruerting all honesty which ought to be holy inuiolable Now if when the woman offendeth so on hir part the husband likewise step a side in his dewty and ouershoote himselfe so farre as to breake the faith which he hath plighted vnto his wife he is condemned of God For why The bond as I told you which passeth betwixt them is mutuall and of like force touching them both And in this case there is no doubt but that a man may marry a gaine if he in this sorte put away his wife because of adulterie and men shew an ouer grosse abuse when they weigh not the words of our Lord Iesus Christ Matt. 19.9 That if a man forsake his wife except it be for adulterie mary an other he is an adulterer that he causeth her whom he hath forsaken to commit adulterie also Now when Christ excepteth y e cause of adulterie it is to set the man in y t case at free choice libertie to mary agayne For what a thing were it to bar a man from a newe match if he haue obserued his promise faithfully liued in the feare of God and not beene vnfaithfull towardes his wife If he be constrained to put her away must he be punished for the offence of an other What reason were in that Should he not haue open wrong doone him Especially considering that our Lord Iesus Christ in that text addeth Matt. 19.11 1. Cor. 7. ââ That all haue not the gift of continencie and that such as haue not receiued it haue the remedie of marriage and that they ought to vse it When our Lorde Iesus Christ pronounceth this thinke we that his meaning was that the poore wretched man who hath liued blamelesse with an harlot should bee left in dispayre Nay if hee see filthynesse in his house he must whether he will yea or no cast foorth such vncleannesse except he will infect himselfe therewith and be accounted a partie in such wickednesse Now if a man discharge his dewtie in this behalfe thinke we that God barreth him of all right and that he leaueth him in such trouble and anguish as he may not know where to become but must remaine vnprouided of all remedie It was therefore an ouer grosse folly in men not to knowe that our Lord Iesus Christ leaueth a man in free libertie to marrie agayne when his make hath violated the faith of marriage As much is to be sayde in the behalfe of the woman seeing the
mind Now as touching y e ceremony it hath bin very fondly foolishly abused in y e Popedome the abuse therof raigneth in y t synagogue yet stil to this day First for that hearing y e name of leprosie they supposed it was y e scurfe and so haue taken the one for the other And therupon what haue they done Forsooth their officers must iudge of this disease whether any be touched w t it or no. And by what knowledge They sende to the barbers and to the phisitians and when they haue iudged therof then they themselues afterward giue their verdit And by what right Because god ordained y e priests to be Iudges of y e leprosie That is true But y e priests whom God orned were of y e stocke of Leuie Now since y e comming of our Lorde Iesus Christ this Priesthoode hath beene transferred vnto him as the Apostle saith in the Epistle to the Hebrewes ãâã 5.5 I know the Papists are so shameles y t they stick not to mock God openly in saying that it came from Leuie vnto the Pope But the Apostle expresly declareth y t it belongeth vnto him who by a solemne oth was appointed according vnto the order of Melchisedech And because our lord Iesus Christ being now risen from the deade dieth no more the priesthood likewise must remaine vnto him in his own person he hath no successour The Papists therfore rob Christ of his dignity when they snatch in such wise vnto themselues that which is belonging vnto him And moreouer let vs note as I haue already touched y t they play the beasts ouergrosly in this point for god spake of the leprosie which was a disease which he sent vpon the people of Israel and they transfer it to the scurfe a thing far different from it But for al this they haue not left to reare vp an other tyranny for they say y t this is a ceremonial lawe I grant it Therfore it importeth a figure Al this is true We must come then now vnto the trueth substance which is correspoÌdent therunto They say that sinne is the leprosie Well let all this bee graunted vnto them It must be purged therfore say they the priests must be Iudges of it Yea but let them enter into the place of Iesus Christ and then shall they be taken for Iudges but vntill that Iesus Christ be deposed from his priestly dignity whith God his father gaue him it appertaineth not vnto any liuing creature in the whole worlde Wee must therefore conclude that the Papists are trecherous traitours in that they beare vs in hande that they are succeeded in the roome of Iesus Christ to iudge the spirituall leprosie And hereupon they haue ordained the law of Christ. That is the very ground of their confession or shrift For there is not one worde for it in the holy scripture but they vse this suttle cauilling Sinne is the leprosie the priestes must bee Iudges of it but we are priests therefore the iudging is ours But wee haue alreadie shewed that by vsurping the priesthood they are theeues and treacherous traitours and that they lift themselues vp against the sonne of God Take that for one note But let vs proceede farther A man cannot iudge say they without hee knowe the cause and the cause cannot bee knowen without there bee a confession of the sinne and therefore it followeth that euery one is bound to confesse his sinnes once a yeare For al are stained with this spiritual leprosie because al are sinners As touching that which they say that no maÌ can iudge except he know the cause it is true but he must not iudge by coniectures vpon vncertainty as they doe For I pray you iudge they vpon knowledge when they cannot skill to discerne whether they which confesse themselues in their eares dissemble with them or speak the truth Behold a man commeth to confession and who knoweth what his minde or will is Who knoweth any of these thinges whether he mocke the priest or no whether he speaketh any thing by constraint whether he keepe any thing close for shame that he hath of it What knowe they of all these thinges And therefore these Popish Priestes cannot iudge vpon knowledge of the cause Againe it is well knowen how great clerks they be insomuch that when a thing is told them they can hardly discerne either the thing it selfe or the end or qualitie thereof And though they coulde yet were not that ynough Men know what maner of Iudges howe competent they be And in very deede they say well that in confession there must be some degree of knowledge but a little after they say that it skilleth not greatly whether there be any or no for autority abideth still albeit that knowledge bee wanting they gainsay themselues manifestly for first they say that there must bee a degree of knowledge and afterwardes they say that it is breake the ordinance of God they shal be confounded Therefore sith we see so notable an example in the person of Marie let vs knowe that God ment to warne vs that we ought not to take it in euill part to be chastised at his hand but rather to know our faults and to be sorie for them and thereupon to endeuor that the punishment which we haue suffered may serue all others for an example Now let vs kneele downe before the maiesty of our good God with acknowledgement of our faultes praying him to make vs to feele them better than we haue done that we may endeuor w t all our might not only to keepe our selues in that holy vnion which he hath made with vs but also to win them which are yet estraunged and to confirme those which are already called with vs into his Church and that therwithal we may not suffer the name of our God to be vnhallowed but endeuour to remoue our selues from all filthes and defilementes that seeing it hath pleased him to sanctifie vs for himselfe wee may remaine temples of his holy spirite and sacred vessels to be applied vnto any vse whereunto he hath appointed vs that is that his righteousnes may shine in vs so as wee may neuer desire any other thing than to frame our selues in all points vnto the obeying of his holy lawe That it will please him to graunt this grace not onely vnto vs but also vnto all people and Nations of c. On Wednesday the v. of Februarie 1556. The Cxxxix Sermon which is the fourth vpon the foure twentith Chapter 10 When thou lendest any thing vnto thy neighbour thou shalt not enter into his house to take his pledge 11 But thou shalt abide without and the man which borroweth of thee shall bring the pledge out of the doores vnto thee 12 And if the man be poore thou shalt not sleepe with his pledge 12 But shalt restore him the pledge when the sunne goeth downe that he may sleepe in his raiment and
blesse thee and it shal be righteousnesse vnto thee before the Lord thy God WE must call to minde in this place the sentence of the Prophet which our Lorde Iesus Christ also alleageth Ose. 6.7 Matt. 9.13 Mercie is more worth than sacrifices For if we think to pay God by offering him this or that which we haue spoyled from our neighbours he will detest and abhorre both vs and our offerings also For why God will not chaunge his nature according vnto our lust and there is nothing more properly belonging vnto him than kindnesse and goodnesse For hee indeede is the very fountaine and roote of it And therefore seeing it is so must he not either transfigure himselfe or detest vs when hee shall see vs as cruell as wilde beastes so as euery of vs endeuoureth nought else but to deuour the substance and goods of his brother Yes verelie For he cannot like of cruelty as long as he abideth like vnto himselfe Let vs therefore diligently note that except wee be pitifull except wee haue compassion on them which stande in neede of our aide to succour them except we vse gentlenes and humanity towards our brethren we can haue no accesse vnto our God but al the offerings we can present him withall shal stinke in his sight and he will refuse them And that is the cause why the Prophet expresly saith That mercie is better than all the sacrifices in the worlde True it is indeede that God setteth more by his owne honour than hee doeth by the life of men as reason good hee shoulde so But here the case standeth to know whether we serue God truely or hypocritically For if I loue God doubtlesse I will declare this loue of mine towards them which beare his ymage and wee must haue recourse vnto that which sainct Iohn saieth 1. Ioh. 4. ââ That if when we dwel with men and liue together with them wee beare them no loue is it not plaine mockerie to protest that wee loue GOD whome wee see not Therfore all such as vaunt themselues that they loue God and yet are so ful of crueltie that they wil spoile poore folkes of whatsoeuer they can possiblie catch from them without all pitie or compassion are no better than hypocrites shamelesse lyers And so we see the reason of this sentence and why God albeit hee priseth his honour highly hath saide notwithstanding that he will not esteeme so much of all the sacrifices which men make vnto him as he will do of the mercie which men shewe one vnto an other For indeede our almesdeedes are those sweete smelling sacrifices which God accepteth Hebr. 13. ââ as the Apostle saieth in the Epistle to the Hebrewes And heereuppon is that lawe of God which wee haue nowe hearde grounded where it is saide That if wee lende monie vnto a poore man wee must not goe and ransacke his house to finde out a pledge for our owne liking but that he must bring that which hee hath And then we may keepe the pledge without doing of him any wrong And why so For God permitteth vs so to doe If not hee will haue them to carie backe againe the gage which the poore man brought as for example if it be his bed whereon hee sleepeth or his couerlet or his coate or his gowne so that hee remaineth naked vnclothed God wil not haue vs to keepe such a pledge For when wee haue confessed that wee ought in deede to be pitifull and that wee are farre from beeing of the number of the children of God if we vse no brotherly loue one towards another when we haue said all this yet wee know not what the thing meaneth when we should come vnto the practise of it For if any stande in neede of our helpe wee haue forgotten this generall doctrine Wee are alwayes good diuines to speake in the ayre If a man set vs down a doctrine which presseth vs not euery man is readie to yeeld his consent thereunto but the practise thereof sheweth that we bee verie loath to accorde vnto it And although wee confesse that God hath wel spoken yet wee will not put that in practise which is tolde vs if it preiudice our gayne and commoditie and therefore GOD is faine to specifie things vnto vs more particularly When hee hath once declared that there is nothing more acceptable vnto him than the pitie which wee haue on our neighbours to succour and relieue them he must point soorth some speciall kindes therof with his finger and when he hath taught vs to bee mercifull hee must shew vs how and in what maner so condemne our crueltie which we if it were possible would excuse As for example if this so special a declaration should not be made the sentence of the Prophet would be receiued without any gainsaying That mercie is better than sacrifices but none for all that will come to this point to this reason that a man must not take such a pledge of a poore man as he shall account necessarie for his owne vse For men will say Is this any crueltie He commeth to borrow of mee and I may deny him if I listed but if I doe him such a pleasure as to lend him my money I wil haue some assurance for it And so a maÌ wil not acknowledge it to be crueltie to take any mans coat or couering to gage It will be alwayes sayde Why I may lawfully doe it For I lende him my money and it may bee gaynfull vnto him I leaue him the whole profite of it I desire but to saue my selfe harmlesse and not to loose the principal I deceiue him not of a farthing I take no vsurie for my money nor any thing at all and why then should I be condemned Thus men woulde excuse themselues But what God will bee the Iudge of our dealings Yee see then the cause as I haue told you why God presseth vs to a speciall poynt because the generall doctrine is ouer coldly taken of vs and woulde not leade vs so farre as were requisite Let vs therefore beare in minde that which is here declared First it is sayde That a man shall not goe and ransacke his neighbours house to take a pledge from thence when hee woulde lende him a peece of money Nowe the cause why this is spoken is not onely as some haue thought for that it were a putting of poore men to shame to goe and see howe naked their whole house is God had no regarde of any such thing but hee meant rather to brydle the couetous desires of the riche For wee knowe howe couetous our eyes are to drawe thinges away and euery man is verye sharpe sighted for his owne profite If I enter into an house I will haue an eye by and by on all the fayrest thinges and when I haue requested to haue this and that corner shewed mee if I see any thing which liketh mee I beginne to say This is good housholde
him with rigour he might haue condemned him with all the rest For what is there in Abraham to make God to bee beholding vnto him So then wee are all confounded in our selues And therefore there is no other remedie left vs but to beleeue in the free promises which hee hath made vnto vs embracing his mercie and fatherly loue hanging thereon the assurance of our saluation The cause say I why we are iustified by faith is that in our woorkes there is no righteousnesse which may answere for vs before God but wee are all to bee condemned But nowe God hath so receiued vs with this condition that hee forgiueth vs all our sinnes and that not onely for a day but for all the time of our life not that wee shoulde sinne vnder colour that God wil bee mercifull vnto vs let vs take heede of that but because we are frayle and weake God will alwayes continue his goodnesse towardes vs. And farther when wee doe any good there is yet some euill euen in that good which wee doe For wee neuer giue any almes with such perfectnes as were requisite but God may alwayes finde some fault or other in it It is with our workes as men vse to say of wine that there is still some faulte or other in it It is good wine will one say but it hath taken winde it is too sharpe it is mustie or there is I know not what in it it is turned and so the wine is nothing woorth Euen so is it with our workes there is alwayes some spotte or other in them so that God shall haue iust cause to reiect them Seeing it is so wee had neede to be borne withall at his hande as a chylde is borne withall by his father And in verie deede hee hath made vs such an expresse promise by his Prophet Malachie Mal. 3.17 Psal. 103.13 That hee will spare vs euen as a father spareth his chylde who perceiuing his chylde to bee willing to doe that which hee commaundeth him although hee doe not his worke so perfectly as were requisite hee shoulde wil not deale rigorously with him if so bee hee goe about it with a willing and cheerefull mynde So then yee see why it is sayde that wee are iustified by faith But whereas it is sayde on the contrary side that our workes shal bee reckoned vnto vs for righteousnesse it is because God accepteth them And why Is it because they are worthie to bee accepted or for that they haue any merite in them No. But because of the couenaunt and agreement which hee hath made with vs that seeing wee are members of our Lorde Iesus Christ hee beareth with vs hee pardoneth vs our sinnes and accepteth that which wee offer vnto him although it bee woorth nothing yet is it ynough that hee accepteth of it According vnto this reason it is saide in this place that the almesdeedes which wee doe for Gods sake shal bee accepted at his hande for righteousnesse And this letteth not but that wee bee iustified alonelie by faith for when righteousnesse is referred vnto his fountaine from whence proceedeth it From the free mercie of God in that hee forgiueth vs our sinnes Nowe sith it is grounded vppon that wee must not imagine that there is any contradiction in these places And therefore let vs briefely note that when our Lorde sayth that the almes which wee bestowe shal bee reckoned to vs for righteousnesse it is to encourage vs the more to the intent wee shoulde not feare that eyther our payne or our money is lost when wee haue relieued the necessitie of the poore And when wee haue this lesson we will not come and laye the foundation of our saluation vppon our woorkes but wee will alwayes buylde the assurance of our saluation on the onely mercie of God and vppon the death and passion of our Lorde Iesus Christ by whose sacrifice wee are reconciled and through whose obedience all our sinnes and iniquities are done awaye This saye I is the meanes to assure vs of our saluation And thus when wee haue settled our trust and confidence in the onely mercie and goodnesse of God wee will haue no mynde to stande vppon our woorkes but it will suffice vs that beeing accepted by the free mercy of God without any merite or deseruable worthinesse of our workes hee will giue vs will strength and power to serue him to serue him I say not after our owne fantasie but accordingly as hee commaundeth vs. Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to take them away and therewithall so to refourme vs by his holy spirite as our whole indeuour may bee to please him and to obey his holy will as hee hath declared it vnto vs in his lawe And because we cannot come vnto such perfection as were requisite wee shoulde pray wee him to reache vs out his hande alwayes to supplye our wantes and to strengthen our infirmities vntil hee hath cleane ridde vs of them And so let vs saye Almightie God heauenly father c. On Munday the x. of February 1556. The CXL Sermon which is the fifth vpon the foure and twentith Chapter 14 Thou shalt not defraude the hired seruaunt which is needie and poore neither of thy brethren nor of the straunger which is in thy lande within thy gates 15 Thou shalt giue him his hyre for his day before the sunne goeth dowen for he is poore and therewith sustaineth he his life Least he crie against thee vnto the Lorde and it be sinne vnto thee 16 The fathers shall not be put to death for the children neither shall the children die for the fathers but euery man shal be put to death for his own sinne 17 Thou shalt not wrest the right of the straunger nor of the fatherlesse neither shalt thou take the widowes rayment to pledge 18 But thou shalt remember that thou wast a seruaunt in Egypt and that the Lorde thy God deliuered thee thence Therefore I commaunde thee to doe this thing IF there were not great wickednes and crueltie in men it were needeles to set downe anie such law as is heere contained to wit That we withholde not from a poore maÌ the wages which he hath earned For we knowe that it is as it were his bloud according as it is written In the sweat of thy face shalt thou eate thy breade Therefore when a man bestoweth himselfe in our seruice we ought at least wise to giue him that wherewithall he is sustained and nourished And therefore I tolde you that if we had but one droppe of kindnes in vs we needed not to be taught this doctrine For nature teacheth vs what is right and indifferent Let vs therfore conclude when we reade y t which iâ written here that we are accused before God of beeing as brute beastes towardes our neighbours For God would suffer vs to followe on our owne course if he sawe
If one buy them at that price and knoweth the necessitie which the poore man is driuen vnto he is a manifest oppressour and we can skill to say in common prouerbe It is a holding of our foote vpon a poore mans throate it is a kinde of robberie We haue skill I say to speake thus by them which buy such penie worthes of theÌ that are in neede and are so farre pinched that they can be at no other choyce but to doe what they will haue them Let vs note well then that God in this place not onely commaundeth vs to pay them without driuing off from day to day which haue laboured or taken paines for vs but also would haue vs to haue a dewe regarde of euerie mans neede and that when we set a poore man a worke about our businesse wee should pay him his dayes hyre yea and that euery man shoulde set a price of his owne wares so as if we come to driue a bargaine the seller should not be faine to say to vs make what price you yourselfe list And againe that when a poore man hath trauailed for vs wee should not deale so vnconscionably as to make no further account of him than to haue the fruit of his labour but rather enter into iust tryal with ourselues whether if we were in his case which pineth away hath no other meanes to sustain himselfe but this we ourselues would be contented to be so handled We would haue men to vse gentlenesse towardes vs and relieue and succour vs let vs therefore do the like or else we shal be accused before God For it is sayde That it shal be sinne vnto vs when a poore man shall so crie out against vs. And yet for all this wee heare euerie day the cries and clamours which the poore cease not in lamentable wise to make and thinke we that God is deafe all this while that he heareth not their complaintes I grant that the poore in deede are somtimes vnthankfull and spitefull so as there is no dealing with them and they would as it were rake vnto themselues other mens goods and when they are requested to lend their hande to some worke they would haue a double and treble recompence they will haue great wages Ye shall see some so stoute and presumptuous that they will not bestowe paines in any thing except they be greatly intreated and yet they are so lasie that they will scarcely put foorth one hande to doe their worke aright and for all this there is such a doe to please them that they will haue their full paiment yea and double the price of their dayes worke This is to be seene But yet for all that there are many as I tolde you which are pinched And therefore their cries must needes ascende vp into heauen and let vs not imagine that we shal be founde guiltlesse before God For whereas it is sayd that it shal be sin vnto vs it is to shew y t albeit men sue vs not ne coÌmence any action against vs for it in this world yet notwithstanding we shall not faile to be culpable before God yea although the poore should not crye at all as it hath beene declared heeretofore The thing then in effect which wee haue to beare in minde is that we ought to haue an eye vnto euery mans neede and not to oppresse him which is in necessitie thinking that we haue an occasion of making our own profit by an other mans losse when we see that he can not be without vs. Let vs beware that we be not so cruell For although he make no complaint against vs in this world yet before God we are culpable and that ought to quicken vs vp so much the more in our duty considering that God reproueth vs of cruelty in such wise Nowe Moses addeth a seconde lawe That the fathers should not be put to death for the children nor the children for the fathers but that euery man should beare the punishment of his owne sinne This Lawe was ordained because of a wicked beastly custome which then raigned among the men of the East countrey who made it a matter of no conscience to put the children to death for the fathers offences and so to shed the bloud of the innocent God therefore meant to withhold his people from following such barbarous dealing of the Paynims and Infidels And it is a point which we must diligently note For wee might muse why it is sayde that the father shall not be killed for the childe nor the child for the father It seemeth that it is needelesse to forbid this thing because we knowe that where sinne is founde there the punishment ought to be layde without seeking any farther Nowe therefore forasmuch as we are giuen to vnderstande that men haue bin so blockish as to put him to death who was in no fault so as the father hath sometimes beene drawen to death with the child we perceiue thereby that God hath not without cause established this lawe It is true in deede that this is spoken vnto Iudges and vnto such as beare the sword in their hand that the children should not be put to death for the sinne of the fathers nor the fathers for the sinne of the children but yet notwithstanding God in generall warneth vs also that wee ought not to hate the children for their fathers sakes Whensoeuer we see a wicked man forasmuch as he is a reasonable creature we ought to pitie him and not to hate him although we must alwaies detest the vice and punishe the person for his misdeedes But if we hate the father for the sonnes sake or the sonne because of the father albeit wee haue not the sworde in our hande yet neuerthelesse this wicked affection which we haue is al one as if we did put the father to death for the childe And so let vs note well that this lawe appertayneth vnto vs all And although we be not armed with power and authoritie to punish whome we list Yet notwithstanding God putteth vs in mind not without iust cause that he which hath offended must beare his owne punishment and not any other guiltlesse person besides Heere a man might demand a question what is the cause then why God threatneth that hee wil punish the wickednesse of fathers vpon their children Ier. 32.18 and cast it as it were into their bosome This is sayd because that GOD is at libertie to curse not one man alone but his whole race and posteritie also For what are we if it please not him to beholde vs with pitie If he once turne his mercie from vs we can not but goe into vtter destruction And therefore let vs learne that when God leaueth vs such as we are it is a kind of punishment which he layeth vpon vs. Ye see then howe he punisheth the wickednesse of the fathers vpon the children and yet doth wrong vnto none Let vs mind that And in very deede
we ought to obserue what difference there is betweene God and men An earthly Iudge punisheth the faultes which are knowen vnto him but before God it is not so for we are al of vs giltie He which before men is faultlesse and can be charged with nothing let him come before God and there he shall finde himselfe short Againe we see not the cause why God punisheth young children euen such as are yet in their mothers wombe but he knoweth a reason why he doth so and we must with al humblenes of mind reuerence his iudgementes when a thing seemeth straunge vnto vs and wee be tempted to reason against him wee must submit our selues and know that we are too raw too weake to coÌprehende the iudgementes of God which are so high And therefore let vs not measure God by men to binde him to doe that which earthlie Iudges are commaunded to doe for hee is not subiect vnto the same lawe and the reason why we haue declared And in deede he protesteth also by his prophet Ezechiel Ezech. 18.4 that he wil not punish the children for the fathers sake For it was nowe growen to a common prouerbe in Israell that they which were troubled with warre famine and other calamities would say What we are not so wicked that GOD should handle vs with such rigour for wee haue serued him wee haue done the best that we could Therefore we must needes say that God punisheth vs now for the faultes which were committed an hundred yeeres agoe and should nowe haue beene buried Thus men complained of God As in deed we see how men are too much enclined to iustifie theÌselues by condemning of God Hereupon our Lorde aunswereth them no no this prouerbe shall be no longer vsed in Israel That the fathers haue eaten sower grapes the childrens teeth are set on edge for he which sinneth shall beare his owne burden the chastisement of his offence We see then that God doeth so punish the sinnes of the fathers vppon the children that notwithstanding all are culpable and there is not one which hath a sufficient excuse to aske a reason why God punisheth him And if any alleadge that he corrected Dauides fault by causing the childe to die which was begotten by him it is aunswered as I haue already touched that God will sometimes punish the children for the fault of their fathers but this is after his own maner which is incomprehensible vnto vs that is to say that he doth nothing but iustly and vprightly We shall not alwayes see the cause why hee doeth it for we haue already declared that our wittes are ouer grosse and dull to enter into the bottomelesse gulfe of Gods iudgementes But howsoeuer the case stande we must vouchsafe him so much honor as to confesse that when he punisheth the iniquitie of the fathers vppon the children he doeth it on good right And howe Will we say It is not for vs to enquire beyonde our measure Let vs content ourselues with this that Gods goodnesse is an vnblameable iustice and in the meane while let vs walke as hee hath commaunded vs. Let vs not say he doth this and why may not wee doe the like Yea but what are we For GOD knoweth his rule full well but we for our parte hadde neede to be helde in awe and vnder subiection and if wee woulde be at libertie to doe what seemed good to ourselues there would be too too great confusion Yee see then what we haue to beare in minde when it is sayde in this place that the father shall not be punished for the childes fault nor the childe for the fathers but that he which offendeth shall beare the punishment of his offence himselfe Nowe wee are warned also by the way not to intangle ourselues in the condemnation of those which haue offended For many are of opinion that they discharge not their dewtie except they maintaine an other mans wickednesse Oh say they he that hath doone this offence is my neighbour or my cousen or I knowe not what If I holde him not vp by the chinne if I seeke not to violate and corrupt iustice I shall not be thought to haue dealt with him like a kinsman like a friende or like a neighbour But we see what is sayde to the contrarie namely that hee which hath offended shall beare his owne sinne Therefore when wee see any one to offend let it grieue vs let vs indeuour to the vtmost of our power to bring him into the way againe but yet for all that let vs beware that we wrap not our selues in his condemnation seeing God hath exempted vs out of it And that is a thing which wee haue to remember yet further vpon this place The thirde lawe which Moses addeth in this place is That they shall not peruert the Iudgement and right of the straunger that they shall not treade the fatherlesse vnder foote that they shall not wring a pleadge from the widowe And why Remember sayeth he that thou wast a seruaunt in the Lande of Egypt and that the Lorde thy GOD hath drawen thee out from thence to the intent that thou shouldest pitie them which are afflicted and that thou shouldest not grieue them We haue already seene heeretofore that as men are of lesse credit and countenaunce touching the worlde so are they more specially recommended vnto our care by God For they which haue meanes to helpe themselues seeke not willingly eyther to this or to that man for helpe For why They can helpe themselues well ynough Hee that hath good friendes and is of credit carrieth his priuiledge to gette him fauour himselfe a riche man likewise and he that hath policie and courage in his dealinges For men are afrayde to deale with them they dare not offer to treade them vnder foote because they see they are able to worke their owne reuenge And that is the cause why God maketh no mention of such persons It is true in deede that generally he alwaies appointeth vs this rule Not to do vnto others otherwise than we would haue doone vnto ourselues Matt. 7 1â and y t we must abstaine from al wrong deceites and violence He sayth this in deede to all in generall but he sayth not Take heede of iniuring and oppressing a riche man and one which is in credit and authoritie For why We are withhelde from offring of such a one any wrong because wee are afrayde of the like But God sayeth Let not any man grieue the poore man let none afflict the stranger let none trouble the fatherlesse let none molest the widowes And why speaketh he thus of them Because when we see that they are not defended by men we thinke that they are set foorth vnto vs for an open pray And y t is the cause why wee be so venterous beyond all reason conscience to snatch from them whatsoeuer we can take holde of Let vs therefore note well that God in this place as
full possession and enioying of that euerlasting inheritaunce which he hath promised vnto vs and which hee hath purchased for vs by the bloude of our Lorde Iesus Christ. That it may please him to graunt this grace not onely vnto vs but also vnto all people and Nations of the earth c. On Wednesday the xij of Februarie 1556. The CXLII Sermon which is the first vpon the fiue and twentith Chapter WHen there is any strife betweene men they shall come vnto IudgemeÌt and they shall haue Iustice done them by declaring him iust which is iust and by pronouncing him wicked which is wicked 2 And if the wicked be founde worthy of beating the Iudge shall cause him to be layde down and to be beaten before his face according to his trespasse vnto a certaine number of stripes 3 Fortie stripes shall he cause him to haue and not aboue least if hee shoulde be beaten aboue this number of stripes thy brother should appeare despised in thy sight 4 Thou shalt not mussell the oxe his mouth which treadeth out the corne OVr Lorde in this place sheweth theÌ which haue the charge of Iustice what they ought to do when anie man hath wronged his neyghbour For wee knowe that ciuill order is ordayned on earth â Tim. 2.2 to the ende that euery man might liue quietly so as the weaker bee not borne to the grounde by the stronger but that right and equitie might beare rule If this were not men were better to be beastes to raunge in the wilde forrestes for the beastes yet can maintaine and keepe themselues one with another But wee knowe that men are of so peruerse and crooked a nature that euery one woulde scratch out his neighbours eyes if there were no bridle to hold them in Seeing then it is so that God hath ordained magistrates to represse the leaude behauiours of men and not to suffer any iniurious and wrongfull dealinges to escape vnpunished it is not without cause that our Lorde commandeth heere that if a man be vniustly molested and complaine of it he shall haue Iustice done him And although it be here expressely spoken of such iniuries as men complaine of yet meaneth he not that if any wickednes be committed and not complained of the magistrates should winke at it and dissemble it For when a man is offended and seeketh thereupon for iustice he shall haue peraduenture some reasonable amendes But in the meane time yee shall see God offended ye shall see a crime committed not against one man onely but against all and yet no plainetife founde in this case for wee knowe that such zeale is not to be founde in the worlde nay we are falne nowe into those times of which the prophet Elias spake 1â Kin. 19.10 That there is not one which standeth vppe to mainetaine the quarell of God and except we see that either we ourselues are like to sustaine losse or may make the matter gainefull vnto vs we withdraw ourselues our mouthes are shutte vp And therfore the magistrates may not thinke themselues excused although they haue no alarmes rung in their eares nor complaintes made vnto them for they ought to bee watchfull to punish such faults as are committed they ought to enquire after them although they be not first made priuie vnto them Neuerthelesse GOD will haue them to heare the cries of those which are oppressed and to reach out their hands vnto them And in very deede it is sayde that God will be on their side which are wrongfully intreated will defende them The holy scripture pronounceth oftentimes that their cries are heard vppe into heauen Psal. 12.6 Nowe God hauing first declared that appointeth such here belowe as shall execute Iustice in his name Seeing hee heareth them which complaine vnto him from the heauens if earthly Iudges play the deafe men shal they escape for it Doubtlesse nay The register bookes shall one day be opened God will shewe that there were these and these outrages and violences committed no redresse of theÌ Let vs therefore note well that God meant in this place to declare that he wil cal those which beare the sworde of Iustice to their account and reckening if they wittingly permit any man to be iniured and troden vnder foote And in verie deede nature hath taught vs that The Paynims which had not the lawe of Moses knewe full well that euery man ought to haue right and that he which was oppressed if he had desired it ought to haue Iustice doone him or else that too great disorder and crueltie shoulde bee shewed And yet for all that we see howe carelesse men are in this behalfe and howe that if a man be but a little fauoured his fault shal be winked at and hee which is beaten or otherwise ill entreated shall be sent away with some floute or other and he which offered him the wrong shal escape This is common to bee seene And therefore our Lorde had neede to declare what interest himselfe hath in this matter to put magistrates in mind that if they discharge not their dueties faythfully they haue a soueraine Iudge and that if there be no place of Iustice to appeale vnto in this worlde hee will in the ende holde his Assises and heare those causes handled which haue beene cast aside and buried As we see that the Iudges are oftentimes deafe in a poore mans sute so as if he come to demaunde Iustice in deede there is not any that will bee so bolde as to say Gette thee hence for thou shalt haue no Iustice heere there is none that will speake so impudently But some will say well put vppe your bill and at eight dayes ende yee shall haue one giue him a flirt with his finger to doe him to wit thereby that hee doeth but grauell himselfe in vaine For there shall be so many shiftes and so many delayes vsed that hee shall be at his wittes ende and not knowe what to doe nay you shall haue one or other come and whisper in his eare and say Alas poore fellowe why doest thou trouble thy selfe Thou âeest heere is no helpe for thee Nay thou shalt bee made beleeue that thou beganst the quarell and that thou wert the authour of the riot and so thou shalt be punished thy selfe And therefore thou werâ best to put vp the blowes which thou hast without farther pursuing of thy cause The Iudges all this while will not say a worde they will shewe some good countenaunce like Idolles but yet notwithstanding they giue their consent vnto such wrongfull dealing and they are partakers of such trecherie that hee which is molested and afflicted after he hath spent his monney and taken great paines goeth away and is mocked Beholde in what estate we are And this wickednes is ordinarily practised And therefore we see that this lawe wherein our lord declareth that he will haue him which complaineth heard and his case tried is not superfluous And he addeth
afterwardes That he which is iust must be declared such a one and he which hath offended must be condemned We see that God is not contented to haue the ceremonie only vsed and that men should receiue the inditement or bill or supplication which is put vp but he will haue the Iudge to proceede to definitiue sentence For this long differring of senteÌce serueth to no other ende but to hinder all right and to wearie the partie whose cause is iust thereby to make him giue ouer his sute That is the very ende of it In deede this is ill dealing but yet is it commonly vsed So then for this cause God hauing first commaunded that mens complaints should be hearde addeth that they must proceede vnto sentence As if he had sayd that the Iudges must deale simply and vprightly and not thinke that they haue discharged their duetie when they haue made men beleeue that they haue done somewhat but they must make a riddance of such causes as come before them they must condemn him which hath done wrong maintaine the iust man they must declare themselues to be the protectours of good causes Thus we see in effect what Gods meaning is in this place And heereby we may gather howe farre we are from following the rule which is giuen vs. For a man may see oftentimes the clean contrarie But yet for all that this doctrine ought to be receiued and although corruptions be ouer common in the worlde yet seeing God hath vouchsafed to teach them with his owne mouth which sitte in the seate of Iustice lette them thinke so much the better on their duetie lette them take the bitte in their mouthes as we say and suffer themselues to be ruled by GOD and let them knowe that if they abuse their estate and calling it is not for nought that GOD hath spoken And therefore let them be the better instructed to their saluation But if they make no account hereof they shall perceiue that GOD dallyeth not in pronouncing his vengeaunce against them but that he will speedily execute it if they be so negligent in dooing that which hee commaundeth And in verie deede men are too too blockishe I meane those which were placed in the seate of Iustiue in that the honour which GOD vouchsafeth them mooueth them not to doe their dueties Is it a small thing to maynetaine right and to condemne that which is euill Nay verily For it belongeth vnto God It is GOD that is the fountaine of all Iustice and of all trueth it is hee which is the maintayner of it Therefore when we see that God hath exalted mortall creatures so much and aduaunced them to so high degree as to maintaine his owne cause to say This is right and this is wrong when God I say hath giuen men such authoritie is there not in them an ouer wicked or rather an ouer beastlie vnthankefulnesse if they bee not moued heereby with some zeale to dischardge theyr duetie But heere a man might demaunde whether he which is wrongfully hurt may complayne or no. For we are commaunded to be patient and we knowe the exhortation of our Lorde Iesus Christ Matt. 5.3.9 If one strike thee on the cheeke receiue two blowes rather than seeke to reuendge thy selfe of him which did thee wrong Nowe then if wee must bee patient in iniuries as we are commaunded howe is it lawefull to make our complaint before a Iudge This matter shall be handled more at large anon Neuerthelesse let vs note heere first that when God ordaineth a forme of ciuill order hee treateâh not alwayes what is lawfull for euerie partie ouâ he sheweth what is the office of Magistrates that is to be noted for one point Secondly let vs note that God meant to arme the magistrate to defende euery mans right and to see that no man bee wronged either in his bodie or in his goods and his so doing is to this intent that we should vse this benefite of his but yet no otherwise than according to his will Now then albeit the magistrates ought to consider that they haue authoritie to punish euill doers so as euerie man may liue in peace and not be oppressed by any other which is stronger than himself yet notwithstanding this letteth not but that we may suffer those iniuries which are doone vnto vs euen as God commaundeth vs and not be ledde with any desire of reuenge A man will inferre thereupon that then it is not lawefull to complaine Nay that followeth not For when our Lorde Iesus Christ forbiddeth all his to reuenge themselues it is no let but that they may procure the punishment of outrages asmuch as lyeth in them so it be doone without all malice and heart burning In deede I graunt that this is a rare case and verie harde to be founde For assoone as a man is iniured he is kindled straitway and thereupon he conceiueth rancour hee fretteth and sumeth and when he commeth before the Iudge he speweth foorth his poyson in such sort that any man may easily perceiue his heart and minde is enuenomed Ye see then where the whole mischiefe lyeth to wit in this that we are set vpon reuenge wee maintane our owne priuate quarell so that in effect we desire nothing else but y t he which hath done vs harme may haue his payment and we by that meanes be reuendged But if a man desire to liue at peace and when any wrong is doone vnto him he is ready to procure y e welfare of his enemie then so his heart bee stil cleere let him not forbeare to complaine vnto some magistrate that the offender may be punished And why To the end that the euill may be repressed and practised no more for it is a kind of graunting of libertie to doe euill when euill doings be winked at and scape vnpunished But yet for all this let vs beware that wee shroude not our selues vainely vnder this pretence of saying that wee may haue recourse vnto the lawe so we conceiue no wicked desire nor enmitie let vs not say I make this our buckler as though we were escaped from the hande of God If there be any hypocrisie in vs let euery man haue an eye vnto himselfe and if we breede any rancour in vs so as we desire his harme losse which hath wronged vs let vs condemne ourselues before God Although Iustice be ordained to maintaine vs yet we deceiue ourselues if we bring thither any vnruly passion of our owne and followe not this rule of rendring good for euill Matt. 5.44 and of praying for them which curse vs and of doing good vnto them which persecute vs. If wee followe not this rule we shal be alwayes condemned before GOD. We may well protest I seeke not to reuenge my selfe with mine owne handes I attempt nothing but that which I may doe but yet for all that we abuse Iustice when we proceede not with such vprightnesse and simplicitie as GOD
obey our God and shewe that our affection is so bent without dissembling Let euery one of vs incline to that which is giuen him in commaundement namely to bee carefull vigilant and attentiue Nowe he addeth To keepe all the commaundementes which I set before thee this day or which I ordeyne for thee Although Moses be the speaker hereof yet taketh hee the aucthoritie and power to commaund and to subdue men not to anything of his owne forging as who should say it ought therefore to bee receiued without gainesaying but to God because GOD speaketh by his mouth and for that hee himselfe doeth faithfully deliuer the doctrine that was to him committed Therefore speaketh hee in such a high style insomuch as he saith that they should keepe his ordinaunces It lieth not in the power of a mortal man to binde folks consciences And yet is that y e thing which wholly corrupted the Church in that men haue vsurped the office of God in making lawes and statutes for spirituall gouernement of mens soules And that is a point of high treason to Godward For the creature vsurpeth to himselfe the thing which appertaineth to GOD onely whom the Prophet Esay termeth the lawgiuer ãâã 3.22 and in likewise Saint Iames ãâã 12. to the ende that wee should learne to heaâken vnto him and wholly to depend vpon his worde Let vs marke wel then that it is not lawful for men to inioine lawes vnto mens soules But whereas Moses saith I ordeine vnto thee he presupposeth that he preferred not any thing of his owne ne forged any law of his owne brayne or added any thing to that which God had committed vnto him but forasmuch as hee did his office faithfully he might well say I ordeyne for thee As when wee set forth the pure word of God the same very worde is a souereigne commaundement Now it is not meant heereby that we should vsurp any dominion or souereintie ouer mens soules But that in dooing seruice to GOD wee may commaund in his name and in his person Thus wee see heere what the meaning of Moses was And in deede doth it lie in vs to promise men life euerlasting or to denounce vnto them the vengeance of God And yet wee doe it neuerthelesse Yea verily howbeit no furtherfoorth than the worde of God is put into our mouth and that wee haue the testimonie of him being his witnesse bearers and his herauldes his witnesses I meane to assure the faithfull of the grace and saluation which is promised vnto theÌ and his heralds to pronounce and to publish his sentence against al the vnbeleeuing sort and rebels Therefore to be short God meant to shew forth the maiestie of his word when he appointed Moses to speake in that manner And it was to the end that we should receiue the woorde of God with so much the more lowlinesse and reuerence when it is preached vnto vs not respecting the person as who would say hee is but a man that speaketh he is like vnto vs and as wee âre so is he but as though we thought thus with our selues It is God that speaketh by the mouth of this man therefore let vs tremble at his presence let vs stoope and receiue that which hee saith and seeing he calleth vs before him let it serue to bring vs to such obedience that we may doe him homage thereby to shewe that we embrace that which proceedeth from his maiestie This is the summe of that which wee haue to keepe in memorie touching this text Now here might a question be moued why it is said When you haue kept al my commandementes For it is impossible for vs to fulfil the law so long as we stand cloathed with this mortall flesh As I said afore we shal euer be ful of vices and imperfections It seemeth then that it is to no purpose for God to require such a fulfilling of the lawe seeing it is impossible But here we must remember what hath bin spoken of afore To wit that God in his law respecteth not our might power or abilitie but our dutie after what maner our life ought to be gouerned And y e same ought to suffice vs inasmuch as we say y t a man shal neuer attaine to y e perfect obedience of God but y t we be euer farre from the end of our way the cause whereof is our corrupt nature being so infected through original sinne y t when we think on God we be troubled with many euil fansies wheÌ we haue any good motioÌ we are by by pluckt back from it we neede not any other thing to draw vs to the cleane contrarie But nowe by the way doth the impossibilitie of dooing it discharge vs of our seruice which wee bee bound to doe vnto God No. For the euil commeth of ourselues It is no maruel then that God in his lawe shoulde haue no regard to maÌs abilitie or vnabilitie but rather to the dutie which we owe him or that he shoulde require the right that belongeth vnto him for who is he y t can denie it him Hee must not change his nature If wee bee froward what hath he to do to meddle with our steines fylthines But he setteth forth such a righteousnes as we are not able to replie against And in his law he setteth not down such a righteousnes as is in himself he hath not respect to his own rightâousnesse but vnto the righteousnesse that ought to bee in his creatures namely such as is in his Angels If wee had continued in our integritie and not beene peruerted and corrupted through sinne then should we haue beene able to haue discharged all that God requireth of vs in his lawe That is certaine Now then we see how it is not without cause that God will haue vs to keepe his whole law And yet we be not able to performe it It is true but the default proceedeth of the sinne which dwelleth in vs as I haue shewed heeretofore Now herewithal we haue to mark that seeing God promiseth nothing but vnto theÌ that haue obeyed al y e law it were too doltish follie to suppose that we can merit or deserue by doing this thing or that thing we must first of all haue kept al the law which is impossible And whereas the Papists prate of their merits enabling theÌselues to purchase the kingdome of heauen they think that wheÌ they haue done anie good to their own seeming God is bound to them Oh say they I haue beene deuoutly at Masse It is certaine that they prouoke the wrath of God by so dooing for we know that it is a diuelish abhomination Againe I haue serued such a Saint my Patron say they I haue builded such a Chappell and they beare themselues in hand that in so dooing they earne heauen Truely al these things are but a spiting of God they bee diuelish superstitions whereby the seruice of God is quite defaced But put the case that the
God had no more to deale with the thinges that bee vppon the earth or if we haue reapt and laide vp the Corne in our barnes it shoulde make vs to be the more proude because we see no likelihoode of any more daunger But in steade of this wee shoulde euermoe haue an eye to Godwarde saying Lorde beholde the earth waiteth for raine as though it were a thirste and when thou giuest it it is to make it to bring foorth sustenance for our nourishment Againe such stormes might fall from heauen as woulde washe away all from vs and one warre woulde be enough to bereaue vs of all that wee haue Thus is all in thy hande O Lorde and wee âust depend vppon thy mercie and bee all our life long it thy custodie or else we must perishe and all the prouisions that we haue shall profite vs nothing Thus then must we call vppon God with diligence and walke in his feare seeing he is so gratious as to bee our forsterfather and vouchsafeth to stoope so low vnto vs. Therefore hath Moses verie wel declared in this text y t wee must not be beguiled by the goodly likelihoods faire prouisions which we are able to haue As for example when we see y e corne to bee faire vpon the ground we must not bee too lustie as though all were won no not euen when the corne is gathered in For God will be then called vpon according as we are bound to make our dayly sute vnto him saying Giue vs our daily breade O Lorde Matt. 6.11 that day by day hee may feede vs. For albeit we haue neuer so much to day yet to morrowe we may starue For when it pleaseth God he is able not only to destroy y e corne and wine in the fieldes but also he can make theÌ to bee worth nothing euen when we haue them in our garners and Cellers Nay we heare the threatnings that he maketh saying You shall carie corne to the mill by measure and y e bread to the ouen by weight and yet for all that you shall be stil emptie and hungrie Ezec. 4.16 when you haue eaten neuer so much there shall be no vertue at al in the meat neither shal you be sufficed therewith Seeing our Lord telleth vs that he hath so manie wayes to famish vs let vs not bee harde hearted but let it rather waken vs that we may altogether depende vpon him and walke in his feare and be his children if we intend that hee shall still continue to do the office of a father toward vs. That is the effect of the thinges which we haue to remember Here againe Moses repeateth these threatenings whereof he had spoken afore saying That the Iewes and their linage shall be caried away into captiuitie Now certainly there can nothing more bitter happen vnto men than to see their children taken away by force eaten and deuoured by the enemies and cruelly dealt withal they had rather to haue buried them a hundred times Now then let vs marke in fewe words that God meant to declare in this text that although he haue beene neuer so bountifull towardes vs and filled vs with his blessinges so as we be fenced in on all sides yet he can verie well bereaue vs of them all againe and that plague shal be much more greeuous vnto vs than if we had neuer knoweÌ what his goodnesse meaneth Wherefore the largelier y t God bestoweth his blessinges vpon vs yea euen those blessings that concerne this transitorie life let vs looke that wee bee alwayes so much the more prouoked to honour him and to serue him For he for his part will not cease to do vs good so we turne not tayle giue him ouer But seeing he allureth vs so gentlie if we be willing to come vnto him let vs assure our selues that his hande shall euermore be stretched forth to augment the giftes and blessinges that we haue receiued of him In the end he returneth to the matter which we saw heretofore All these curses shal come vppon thee they shal sease vpon thee thou shalt be caught and besieged by them on all sides vntill that God hath quite consumed thee euen because thou hast not hearkened to his voice to obey his statutes and commandementes which he hath giuen thee I haue tolde you herebefore howe that Moses hath oftentimes shewed to the Iewes that no euill or aduersitie came vpon them but by the hande of God But it behooueth vs also to knowe the cause True it is that sometime God doth visite vs and we cannot perceiue the cause thereof for hee doeth it not for our sins not for that he might not doe it but for that he spareth vs. Yet is this alwayes to be looked vnto that when we susteyne any afflictions we must thinke on our sins enter into examination of them to condemne our selues before God yea we must not tary so long but we must benefit our selues by al manner of calamities which we see throughout y e worlde knowing y t God punisheth mens sins by such meanes and thereupon bridling our selues from the like The matter then whereunto Moses doth nowe returne is that hauing shewed vs howe it is the Lord that withdraweth all maner of blessinges from vs it is he that curseth our possessions and the fruites of the earth it is he that sendeth vermine stormes and tempests to destroy all it is he y t giueth power to our enemies hee sheweth wherfore all this is done to wit because we haue rebelled against him because we haue despised his law That is y e verie cause why these plagues of vengeance do so pursue vs. Now then let vs beare in minde the doctrine which hath beene sufficiently set foorth hereaboue which is that when God doeth afflict vs we must shutte our mouthes from replying or entring into plea for we shal win nothing by standing in contention with him Nay rather we must condemne our selues confessing that hee dealeth iustlie Although it be his will to proue our patience and to trie vs to the vttermost yet notwithstanding we must yeeld ourselues as guiltie before him vnderstand that our sinnes deserue to bee thus roughly handled at his hands Here is wherwith to cause all y e blasphemies murmurings and coÌplaints to cease which are daily heard in y e world WheÌ there happeneth any aduersitie or anie other afflictioÌ it is to the end we shold think on y e sinnes that we haue committed Marke that for one point And whereas mention is made of the commandements and statutes which God hath ordeined the same expressely and purposely coÌcerneth vs. For albeit that the Papistes haue the law yet is it buried in them 2. Cor. 3 1â the Iewes as saith Saint Paul haue a vaile before their eyes so as they vnderstand nothing The Turkes walke in their owne ignorance so doe all the rest of the heathen Now our Lord doth inlighten vs and shew vs the
wee be taught at the mouth of a mortall man For lyke as the sunne yeeldeth light and yet the blinde see neuer the more for it Euen so the worde of God is preached vnto vs without edifying vnlesse our Lord giue vs eyes wherewith to behold his countenance as it shineth forth in the person of our Lorde Iesus Christ. So much for that poynt Now as concerning the workes of God it is a like We doe continually eate the bread which hee giueth vs wee take our fill of his benefites but yet for all that wee resorte not vnto him neither doe wee any way thinke to come neere him vntill hee haue giuen vs wisedome and discretion that so being nourished by his goodnesse wee may yeelde him thankes for that hee hath a fatherly care ouer vs. Lykewise wee see the punishmentes and corrections which hee sendeth vppon the wicked wee be blockish and passe them ouer vntill hee haue wakened vs and made vs to vnderstand that it is for our sinnes that hee hath his hand so stretched out To bee shorte whether GOD speake gently to drawe vs vnto him or whether hee correct vs and shewe vs some token of roughnesse to make vs to stoope yet all this serueth to no purpose vntil God giue vs eyes to see eares to heare and heart to vnderstand Are wee thus reproued Let vs learne to mislyke of our selues and let vs not counterfeite those that kicke against God as if their sinnes should serue them for a buckler let vs beware of such blasphemies For wel may wee reply and say I cannot tell what to doe my nature is so corrupted in Adam and I am thereby disfurnished of all manner of power to attaine vnto goodnesse but when wee haue well debated our cause it is certaine that wee shall continue still in our condemnation And why For the euill commeth of vs. Is it not enough for a man that hee may bee his owne witnesse and needeth not to haue any inditement preferred against him by otherfolkes nor any information against him If a man enter into himselfe although he bee a slaue vnto sinne and be altogether compacted of naughtinesse and is not any way able to attaine vnto goodnesse yet is it so that of his owne proper motion and of his owne free will as they terme it hee is alwayes drawen vnto euill howbeit hee is not forced thereunto It is certaine that it is not possible for him to doe good and yet neuerthelesse the sinne which hee committeth proceedeth not from any where else than of his owne inclination his will is so Now seeing it is proued that we sinne not otherwise than of our own freewill is not that enough to stop our mouthes To what purpose serueth it vs to spurne against God seeing that wee must needes come to this condemnation Therefore on the one side let vs learne to magnifie the grace of GOD towarde vs and therewithall cast downe our eyes for that wee can doe nothing else but sinne against him Sith wee see such dulnesse in vs that the workes of God doe passe before our eyes and wee perceiue them not let vs sigh and say Alas must it not needs be that we bee very frowarde seeing that God sheweth vs here howe familiarly he offereth himselfe and that his power is open vnto vs and yet notwithstanding we remaine worse than wilde beastes After that manner ought wee to lament and seeing that God doeth vs to vnderstand as I haue sayd afore that the punishementes which he sendeth vs be for our warning if we profite not our selues thereby let vs impute it to our owne hardheartednesse say needs must I be too too wicked seeing that God calleth me to his schole driueth me thither w t his rod yet his word profiteth me nothing but I continue still in my wilfulnesse what a dealing is y t. Although then y t weâe both deaf blinde yet let vs learn always to giue glory to God by condemning our selues willingly for y t werefort not vnto him and for y t we vse not the meanes better which he profereth vnto vs to bring vs backe againe into the way of saluation Thus much for one poynt Nowe on the other parte when God hath shewed vs the fauor to make vs see his works to our benefite let vs also looke vppon his very face in the doctrine of the Gospell that we may bee transfigured into the same and let vs magnifie such goodnesse assuring our selues that wee attaine not vnto faith by our owne power or policie as who shoulde say we were able men and had well marked Gods woorkes and well considered of them Nay let vs acknowledge that all this commeth of him and that otherwise wee should haue remained still in our beastly ignoraunce as we see many doe There is yet more for when we see that God worketh in vs and that in the meane while hee suffereth a great many others to remaine deaf blinde y t same ought to leade vs to a far greater consideration of his goodnes to y e end wee may perceiue ourselues to be so much y e more beholding bound vnto him Dauid did acknowledge y t wheÌ he was wel tamed through Gods chastisements it was a special gift likewise when God did reforme him by his holy spirit And when he speaketh of the vnderstanding that he hath of the secretes of God and of all the doctrine of saluation hee attributeth the same to the holy Ghost shewing that it behoued him to proceed alwayes in profiting more and more And therefore he hath his recourse to the heauenly grace confessing that there is not so much as one drop of knowledge in him but by the gift of God And when he is to treate of his obedience towardes God he sayth that it is the worke of God to opeÌ his eares ãâ¦ã 7. and to subdue him throughly vnto him We see then by this how he by his owne example teacheth vs to doe our homage vnto God for all manner of wisedome and discretion for all the light of faith which he hath giuen vs and for all the good affection and desire that we haue to worship him But as I haue sayd heretofore when God dealeth not alike with all men but whilest he draweth vs vnto him he leaueth others in their vnbeleefe therein hee magnifyeth his goodnesse yet the more And when we say that God giueth not men the hart to vnderstand or that he doth giue it them our meaning is that he draweth some letteth othersome alone according to his owne choosing of them Act. 13.45 as it is sayd in S. Luke Yee see how S. Paul preached and yet all beleeued not his doctrine neither were they wonne to the knowledge of Iesus Christ. And what is the cause thereof whence commeth this diuersitie Euen of this that God calleth and draweth those vnto him whome hee hath chosen as S. Paul treateth as well in the viii Cap. to the
rashnesse but holde our selues contented to obey God ordinance And thereof also commeth all manner of prosperitie For although men beare themselues in hande that they gayne much by following their owne imaginations and deuises and that God also doe often times permit them to haue aduancement and furtherance for a âââe oâ purpose to blinde them yet doeth it fall out that our end is euermore accursed when wee followe our owne deuyces and giue the raynes of libertie to our lustes God as I haue sayde afore doeth in deede suffer the backeslyders to haue successe in their doings but surely they see not howe it is the iust vengeance of God and that Sathan doeth carrye them away because they flatter themselues whereuppon when they haue all things at will they despise GOD and become vnrefourmable I confesse it commeth so to passe but woe to them which for a time haue any such prosperitie for their ãâã must needes be turned to weeping and gnashing of teeth as it is in like wise accursed before God Luk. 6.28 Will wee then haue a true and a continuall happinesse and that God blesse all our labours and all that wee goe about Let vs then continue in that which is spoken in this place namely to submit our selues wholly vnto God â and to attempt nothing but that which hee giueth vs leaue to doe For when the worlde deemeth vs most miserable and our case seemes to goe altogither backewarde and that GOD tryeth our patience many wayes so as wee bee at the poynt to creepe out of the way into holes then doth God make it manifest that there is none other happinesse but to sticke vnto him and to yeelde obedience vnto his worde This is the thing that Moses meant according to that which wee sawe heere before namely that our Lorde promised his blessing to the people Deut. 28.1 if they holde them selues vnder the yoke that hee had layde vppon their necke Let vs therefore marke it well that Satan must needes scatter vs as often as wee thinke to bee of abilitie of our selues For when wee shake off our God and prouoke his wrath then must hee make it apparant vnto vs that all happinesse lyeth onely in him and then when wee be gone away from him there remayneth nothing but al manner of miserie and although hee shewe it vs not at the first dash yet shall it appeare in the end Let vs therefore giue place to our faith that wee may alwayes sticke fast to that which is declared heere Now let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes beseeching him to vouchsafe to touch vs more and more to the quicke that being beaten downe with true repentance wee may wholy repaire vnto him seeking to bee gouerned by his holy spirite and that hee so refourme vs as we may no more liue after our wicked affectioÌs but that all manner gainstryuing may bee quite displaced in vs and that therewithall he make vs to feele the power of his grace so as wee may stay vs altogither vpon the same and not cease to call vppon him as vpon our father sauiour in the name of our Lorde Iesus Christ albeit that wee bee vnworthie because there are so many things in vs to make vs as straungers vnto him 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 viij of Aprill 1556. The CLXVI Sermon which is the third vpon the nine and twentith Chapter 9 You shall therefore keepe the words of this couenant do them that thou mayst prosper in all that thou hast to doe 10 You be all standing at this day before the face of the Lord your God your heades of your Trybes your Elders your captaines and all the men of Israell 11 Also your children your wiues and thy stranger which is in thy campe eueÌ from the clyuer of thy wood to the drawer of thy water 12 That thou mightest enter into the couenant of the Lorde thy God into his othe the which the Lord thy God couenanteth with thee this day 13 That hee may establish thee this day to bee his people and he to bee thy God according as hee hath spoken vnto thee and as he hath sworne to thy fathers Abraham Isaac Iacob 14 I make not this couenant and this othe with you onely 15 But also with him that is heere present with vs this day before the Lorde our God and in likewise with him that is not heere with vs this day 16 For you know that wee dwelled in the lande of Egypt and that wee haue passed through the middest of the people that wee haue gone by 17 And you haue seene their abhominations their images of wood stone of Siluer gold which were amongst them 18 That there shoulde not bee among you either man or woman housholde or Trybe that would this day turne away his heart from the Lorde our God to serue the gods of those people and that there bee not among you any roote to bring foorth gall and wormewood WE haue declared heeretofore that Moses in this place did not handle a coÌmon doctrine but that hee recited the solemne couenant y t was made the second time when the people were in the lande of Moab And that was because that all they which were at mount Horeb were dead in the wildernesse God therfore intending that the memorie of that solemne couenant which he had made should not be forgotten coÌmanded y t the people should be bound again that the same should be made throughly knowen so as their posteritiâ might vnderstaÌd that they were a holy people as wee see that Iosua did at his death Ios. 24.25 And then was the third ratification For this cause it is sayde That they be there in the presence of God True it is that as oft as the people came into the sanctuarie to offer sacrifice God shewed them a token of his maiestie whereby they were assured that they sought him not in vaine forasmuch as his power was neere at hande vnto them But Moses taketh this word in another sense because there had bin at that time as it were a solemne couenant and a more familiar certain setting forth of Gods glorie In effect he signifieth that it behoueth them to bring a certain vprightnes and soundnes of hart in entering into couenant with God to serue honor him It is no iesting matter saith he you haue not to deale with a mortall man thinke not y t this thing vanisheth into y e aire For it is not some notary y t is to take your promise neither is it some worldly solemnitie or ceremony wherewith you nowe deale but it is God himselfe which receiueth the bond which you enter into for his part he is faithfull he wil not disappoint them whom he reckeneth for his people Therefore be
to the end we should not be so senselesse as we were before to flatter to hardeÌ ourselues but that we should come directly vnto him and yeelde ourselues guilty yea euen with such misliking of our sins as we shold hate the euil y t is in vs and seek nothing but to be receiued vnto his gouernment to be changed renewed by him so as wee may take no pleasure but onely in framing ourselues to his good pleasure That is the thing which Moses meant in saying y t although the people should be constrained to say y t they suffered those so many plagues miseries because God was no more among them yet should they also haue a testimony to follow theÌ and to holde them as at a bay as who would say Thou shalt not escape but shalt know y t thy sins be the cause of al these euils although thou seeke starting holes yet must thou bee as it were pent vp and feele y t God is against thee that thou shalt be more more tormented vntill thou turne againe vnto him True it is that this is spoken of a witnesse y t was against y e people and y t it serueth to expresse y e stubbornes which was in y e children of Israell as hereafter we shall see more at large And surely although God vouchsafe to shewe vs mercie and would haue vs to heare his woord to the intent to bring vs to repentaunce yet must that woorde first bee a witnesse against vs. As for example wee shall neuer obtaine fauour of God vntill hee haue condemned vs. And wherefore Bicause we be wrapped in our sinnes and doe sooth and flatter our selues in them Nowe so long as men doe thus glory in themselues or become carelesse there is no place for mercie for they make but a scoffe of the goodnesse of GOD. Yee see then that wee bee shutte out from all hope of saluation vntill wee bee condemned of God To bring this to passe his word must discouer our iniquities and all our filthinesse and make vs abashed and ashamed and also driue vs to feele the sorrowes of death and to see hell which is prepared for vs. The point then whereat God beginneth when hee meaneth to bring men to saluation is that he stirreth vp his worde for a witnesse to them to make them to know that they be vtterly forlorne and damned Is that done Then doth God admonish vs and giue vs Testimonie of his good will and not onely lay vs foorth his doctrine but also recite the processe of all our faultes Nowe then let vs receiue the woord when it testifieth vnto vs our condemnation that beeing drawen thereby to repentance and altogether ashamed of our selues wee may obtaine fauour before GOD. Yet let vs vnderstande moreouer that when GOD doeth so frame our inditement it is for our benefite for hee maketh vs our owne Iudges to the intent that hee himselfe would not iudge vs but surceasse from it Nowe if wee will needes play the wilde beastes when as GOD testifieth our sinnes vnto vs or else if wee goe to seeke for leaues to couer vs ãâã 3.7 that is to say if wee will needes scape his iudgement by our lying and hypocrisie and play the skoffers which make a mocke of all warninges that are giuen vnto them or if we play the mad bedlems in despising GOD as we see many doe who cannot abyde any rebukes but doe grinde their teeth as often as they bee made to vnderstande their sinnes if I say wee doe proceede so farre then must the woorde of God stand still in his first force to wit it must bee a Testimonie to vs of our damnation And therefore seeing it is sayde heere that the Song is a witnesse to auow that GOD hath iust cause to punishe his people and that the people stande conuicted thereby let vs feare let vs feare I say least our Lorde doe with lyke extremitie pursue the processe which hee hath made against vs and that there bee no place of refuge to his grace after wee haue once reiected it nay rather as soone as hee summoneth vs let vs learne to stoope and to shut our mouth and not to make any excuse but to say Lorde wee see verie well that if thou wouldest vse rigour towardes vs we were vndoone there is no shift for vs but that thou must receiue vs lyke damned and forlorne cast-awayes as wee bee and bestowe thy mercie vppon vs for all our welfare lyeth in this that thou looke no more vpon our sinnes to punish them but that through thy free goodnesse thou doe take them away and blot them out Thus ye see how we ought to put this place in vre where Moses sayeth that this Song shall be for a witnesse to the people of Israel Hee sheweth yet better what testimonie hee giueth by this Song It is sayeth he that I will bring you into the lande which I haue promised to your fathers a land flowing with milke and honnie Heereby he giueth vs to vnderstande that it is a fatte lande and fruitfull of all good things in such abundance as if milke did runne therein in stead of Riuers and as if they had withall the like abundance of hony This maner of speech is very commonly vsed whensoeuer God speaketh of the land of Chanaan and not without cause For God had blessed it aboue all the rest of the world yea and no doubt but the people found that with their comming thither the fruitefulnesse of that land was augmented And surely it is a maruailous matter how such a huge multitude was nourished in so small a countrie But at this day we see it is a land halfe barren True it is that euen as yet there are some places thereof as little speckes which are very fat abundant but yet farre vnable to verifie that which wee reade of it here namely that the land did flowe with milke and honie But herein we do so much the better see that which is spoken in the 107. Psalme Psal. 107.34 namely that when God hath giuen neuer so great fruitfulnesse to a land he can make it barrain againe as if it were sowed with salt so as there shall be nothing but leannesse nor any sustenance to bee found therein Wee perceiue then by the land of Chanaan how it is the hand of God that giueth aboundance to a land and likewise that his withdrawing of his blessing causeth a land to become fruitlesse and altogether barraine And therefore doeth Moses nowe protest that when the people come into y e land and there be nourished filled and fatted then serue straunge gods they shal bee condemned so much the more and then they must not looke for any startingholes but bee discouered to the whole world to their condemnation and this present song shal be as a processe wherin the forme of law is obserued so as y e summons shal be made first then the examinations and
Gods worde and haue but an opinion of it as who woulde say the thinges that are conteined in it haue some reason but yet wee doe but coniecture so what a thing were it What certaintie shoulde wee haue of God or of any of all his vertues for the which hee is to bee glorified Wee shall bee alwayes in a mammering And so wee see of what importance this saying is where Moses termeth God True For hee woulde haue vs to learne to yeelde such authoritie to his worde as it may benefite vs and that as soone as wee heare God speake wee shoulde bee fully resolued and perswaded that wee shall not bee disappointed in following all that hee saieth to vs and in beleeuing the same By this meane then wee may consider all Gods workes so as wee shall haue a lampe to guide vs and to giue vs light that wee may not runne reeling in continuall doubtfulnesse But forasmuch as Gods worde is the infallible trueth to vs wee shall haue a stayed iudgement concerning the thinges that are saide vnto vs and wee shall trust in God not as the heathenish sort doe who bee shaken from it out of hande because there is no steadinesse of faith in them but wee shall haue a good staffe to stande by so as Gods trueth shall fence vs against all distrust against all grudging and against all thinges that may turne vs from the glorifying of him And therewithall wee shall also haue a good foundation of our saluation when wee once knowe that God is True For if wee imbrace not the thinges that God doeth what will become of vs There is nothing but damnation in men and the more they trust in themselues the more must they needes bee confounded Then can wee not conceiue any hope of saluation vnlesse wee bee well assured that God foadeth vs not with wordes without effect but that wee knowe him to bee faithfull and trustie so as if wee haue but a worde of his mouth it is as good as if our saluation were already shewed And thereuppon hee saieth further that there is no wickednesse in him but that hee is iust and faithfull It shold seeme y t Moses speaketh too coldly of God in this place in saying There is no wickednesse in him For who doubts of that Nay it is to cut off all the wicked imaginations that men deuise when they be not helde in awe so as they may yeeld to conclude that God is faitfull good and iust yea and voide of vnfaithfulnesse Aâd who accuseth him thereof But yet wee see howe that euen the holy Prophets were driuen to resist those temptations Lorde I knowe that thou art iust ãâã â 1 ãâã 1.13 saieth Ieremie As much doeth Abacucke and they crie out so of purpose to shewe that they bee troubled with many incumberances when they see things so out of order in the worlde There then wee see howe they had easily beene caried away to blaspheme God and to deeme some vnrighteousnesse to bee in him if they had not beene restrained And so wee see that it is not without cause that Moses saieth heere that God is true without wickednesse There is nothing in him saieth hee but the same is praise worthie insomuch that when wee speake of his trueth and righteousnesse we must exclude all wisedome power of man And to be short he must be praised without exception and not after the common manner of men And that is the cause that when Gods word is spoken of in the Psalme it is saide to be like siluer tried seuentimes in the fire after it hath beene molten and all the drosse of it taken quite and cleane from it At the first sight this similitude may seeme to vs to bee but colde But let vs looke a little vppon our selues and we shall finde that our wits doe tickle vs incessantly insomuch that when wee haue confessed God yea euen without dissimulation to be true yet when wee come to his promises euermore we will haue some reply and we will neuer be contented in our minds nor well at rest For we haue a leawdnes which holdeth vs back and hindereth vs that wee cannot glorifie God as becommeth vs. So then let vs marke that Moses doth not heere without cause exclude all iniquitie to the ende that when we speake of God and of any of all his vertues wee shoulde doe it with such reuerence and admiration as wee may not onely not accuse him of any vnfaithfulnesse and confesse that wee perceiue not any vice in him but also be throughly perswaded and resolued that there is such perfection in him as that there remaineth no more for vs to doe but onely to worship him yea euen though we conceiue not the highnesse that is hidden from vs. Nowe let vs cast our selues downe before the maiestie of our good God with acknowledgement of our faults praying him to take from vs al hardnesse and stubbornnes and to frame vs to the obeying of him that the preaching of his worde vnto vs may not bee in vaine but that it may profite vs so as wee may become good ground and serue in such wise to the glorie of our God as that the labour and paine which he shall haue bestowed vpon vs may not be in vaine but that all may redounde to the full establishing of his kingdom And moreouer that seeing it pleaseth him that our saluation should be matched with his glorie he will also so further the same as wee may bee incouraged by that meanes to giue our selues more and more vnto him That it may please him to grant this grace not onely to vs but also to all people and nations of the earth c. On Friday the viij of May 1556. The CLXXIX Sermon which is the second vpon the two thirtith Chapter 5 They haue corrupted themselues before him by their sinne euen they that are not his children but a froward and wicked generation 6 Doest thou reward the Lorde so O thou foolish and vnwise generation Is not he thy father and thine owner is it not hee that hath made thee and fashioned thee 7 Remember the time past consider the yeares of so many generations Aske thy father and hee will shewe thee inquire of thine elders and they will tell thee YEsterday wee sawe why Moses speaketh here expresly of Gods truth For men had neede to be assured of Gods promises that they may holde themselues to them and rest vpon them and also to know that his worde is the rule of all perfection that they may receiue it with all reuerence And it is saide expresly that there is no vnrighteousnesse in him to the ende that men should learne not to measure him by their owne scantling as they be wont to doe For in asmuch as we comprehend not Gods iustice wee drawe it downe to ours by meanes whereof wee abace his maiesty too much Therfore if we will yeelde God his due honor we must separate him froÌ
all his creatures wee must not imagine aught of him after our owne fancie nor compare him to mortall men for in so doing wee shall diminish his glory too much But now Moses addeth that the children of Israel had corrupted themselues towards him Nowe if we ioyne these two sayings together to wit That God is true iust and vpright so as his workes are perfect and also that the people of Israel were marde out of hande thereby wee shall the better see howe detestable that people was for their vnthankfulnesse For Gods trueth and righteousnesse shine forth the brighter in that they could not holde themselues to him Beholde God chose the children of Abraham But let vs see what he was To bee short had the children of Israel sticked to him and continued in the vnion which hee hadde appointed and called them vnto it had beene to their highest welfare yea and their whole happinesse and glorie But they turned from God and fell away from him and therfore must it not needs be that they were mad and caryed away with a diuelish rage accordingly as he saith in Ieremy Ier. 2.13 They haue forsakeÌ me euen me who am the fountaine of liuing water Nowe then wee see better the meaning of Moses for hee shewed heretofore the goodnesse iustice and righteousnesse of God to the ende that the people shoulde haue the lesse excuse and their sin be knowen to be the more heynous in that they coulde not abide that God shoulde holde them still for his inheritance But as I haue said alreadie if we be separated from God we bee as it were in the bottome of the dungeon of all mischiefe whereas if we be knit vnto him wee can want nothing Seeing then that the case standeth so with men when they cut themselues off yea banish themselues out of Gods kingdome after he hath gathered them to him and shewed himself willing to take them to be of his housholde worthily bee they to be condemned for folk voide of wit and reason and their vnthankfulnes is too too detestable And that is the cause why Moses speaketh so roughly saying They haue marred themselues towards him yea but they were such as be no more his children It is certaine that God had chosen Abrahams linage with condition to bee father to them all And therefore hee saieth by his Prophet Ezechiel Ezec. 16.20 that the children which came of them were begotten vnto him True it is that all men in generall are called Gods children but yet that title belongeth alonely by priuiledge to those that be of his church Let vs marke well then that in respect of adoption the children of Israel ought to haue been held and auowed for the children of God But it is saide here that they were not so for they were growen out of kinde accordingly also as God complaineth by his Prophet that their fathers dealt vnfaithfully with him for they had begotten strange children y t is to say they had so corrupted themselues y t there was no more soundnesse in them neither belonged they at all to the house of Abraham but had so wrapped themselues in the wickednesse of their forefathers that God sawe not any thing in them belonging vnto him Nowe then we see to what purpose Moses saide that they had marred themselues meaning those that are not Gods children whom he blameth for their depriuing and disappointing of themselues through their own malice of the inestimable benefite and honour which God had bestowed vppon them For what a thing is it that wee may bee so bolde as to call vppon God as our Father and resort vnto him familiarly and to be receiued as his children And euen so was it with the lynage of Abraham but they continued not in the possession thereof Who was to bee blamed for that It was because they yeelded not to God the honor due to their father as he himselfe complaineth by his Prophet Malachie Mal. 1.6 saying If I be your father where is the honour which yee owe vnto me But all their seeking was to hold themselues aloofe from God Ye see then how they renounced that manner of kinred which God had set among them and therefore it is not without cause that Moses vpbraideth them that they were become straungers True it is that they vaunt themselues to be Gods children but by what right Only by stablishing y e fleshly kinred Esa. 53.7 And we see also how the Prophet Ezechiel saith vnto them What Are you of the linage of Israel Ezech. 36.3 Hence yee harlots birds Was not your father a Chananite and your mother a Iebusite Nowe it is certaine that as touching the fleshe they came not of y e people of Chanaan nor yet of the Iebusites but the Prophet doeth them to vnderstande that they had no more to doe with the holy linage but had cut themselues off from it as rotten members Nowe let vs nowadayes bee well aduised and seeing that God hauing called vs to him hath giuen vs the marke of his free bestowed adoption that is to say baptisme wherby he doth vs to wit that wee bee reckened for members of Iesus Christ and be as it were graffed into his bodie let vs bee well aduised I say that wee boast not thereof in vaine For if wee despise God in liuing vndiscreetely and falsifie the faith that we haue plighted vnto him let vs not thinke that he is so bounde vnto vs but that hee may forsake vs and that for al our boasting of our selues to be his children he will tell vs plainely as wee heare in this place that wee belong not vnto him at all but that wee bee vtter straungers vnto him For as saieth Sainct Paul all that come of Abrahams linage are not accounted his seede Rom. 9.7 ââ that is to say they bee not spirituall children To be short will we haue God to auowe vs for his children Let vs beware that wee walke in his feare and loue At a worde let vs take him for our father and shewe it by our deedes and then shall wee be acknowledged to bee his children But if hee see vs growe out of kinde hee must needes tell vs that seeing wee haue not kept our faith and troath towardes him hee will haue no company with vs. For what a bondage were it if God shoulde take vs for his children and in the meane while be scorned misused among vs so as his grace shoulde bee troden vnder foote and his holy name defiled Should God then mingle himselfe with our filth and vncleanesse when wee be so full of vnbeliefe No For then should hee renounce his owne nature which is vnpossible Now it is sayd here They marred themselues towardes him The worde that Moses vseth betokeneth to destroy corrupt or marre And some expounde it that the children of Israel did not any harme vnto God in their turning away vnto wickednesse as in very deede hee shoulde receiue no
thee and yet notwithstanding thou hast bin so beastly as to forsake me Let vs mark I say that here Moses speaketh not of Gods common giftes which hee bestoweth vppon all men indifferently but of the speciall giftes which the people of Israell had receiued aboue all other nations If GOD list to vpbraid all mankinde in generall he may wel doe it if he say no more but Who is he that created and shaped you Who is he that hath giuen you with and reason Who is hee that maketh the Sunne to shine vppon you and the earth to yeelde you fruite God therefore hath largely wherewith to vpbraide all men for the good which he hath done them to shewe that they be too too blame worthie if they doe not honor and serue him For euen the very knowledge and light which God giueth vnto vs dooth vs to vnderstand that we liue at his cost that wee be guided by his power and that it is hee which dooth both clothe and feede vs to the intent that his so dooing should make vs to put our trust in him and to commit the whole state of our lyfe vnto him thereby to shewe that hee is our souereine and that we be vnder his gouernment and therefore that wee be to be condemned wheÌ we rebel against him So then God might well vpbraid all men in coÌmon but here hee speaketh to those whome he had adopted And y t is the cause why he treateth peculiarly of the benefites which he had done to them as to his Church and peculiar children But before wee come to that point let vs marke how Moses in this place dooth iustly call them foolish and witlesse people True it is that all men may well bee condemned of folly lykewise when they serue not God For if wee haue any vnderstanding ought wee not of right to imploy it to the knowing of him who hath created and formed vs Can men boast themselues to bee wise if they knowe not who hath set them in the worlde or who mainteineth and preserueth them If on the other side they haue any reason is it not a raging madness when they knowe not the principall point of their whole lyfe Now forasmuch as God came neere to the people of Israell it must needes bee that they were bewitched seeing they were not touched with so many and so euident recordes of Gods goodnesse I say it was more than beastly blockishnesse For as for the heathen and infidels in deede they be vnexcusable in that they knew not God who sheweth himselfe to them in the whole creation of the world But as for the Iewes who had the Lawe and had seene so many miracles and finally had bin conuersant with the Lorde who came downe to them I speake after the manner of the holy scripture for wee know that God shifteth not from place to place but is infinite and filleth all places and applyed himselfe to their rudenesse insomuch as he verifyed the thing which he so often protesteth namely Exod. 25. ââ I will dwell among you and abide with you they were much moreâ vnexcusable And therefore when notwithstanding all this they turned away from him and forgat him yea and spited him as though they had conspired together to prouoke his vengeance by doing against him all the outrages that they coulde must it not needes bee an horrible ignorance yea and a very brutishnesse vtterly voyd of all witte and reason Wherefore let vs marke that our true wisedome is to honor God Proâ ãâ¦ã And in that respect is it sayd The foolish man dwelleth in his owne heart and hath no lyfe in him True it is that the heathen folke thought themselues fine witted and of abilitie when they despised God and thought to beguile him by their suttleties as wee see these courtiers all the braue laddes of the worlde doe nowadayes and as wee see these fineheaded fellowes doe which skoffe at all religion To their owne seeming they bee men of great wisedome at leastwise when they haue digged so deepe that in their owne opinion God cannot spy them out Yet notwithstanding we may wel call them fooles and not without cause dooth the holy Ghost terme them so Prou. 1. ââ For why Our very wisedome and the chiefe point thereof is to feare GOD saith the holy scripture And in deede euen nature ought to teach vs that For what is a man when hee knowes not whether hee was shaped by haphazard whether there bee a God that created him or if he be as a blinde wretch not knowing who is his God that hee may worship him and make an oblation and sacrifice of his lyfe vnto him Must it not needes bee that a man is worse than all the brute beastes in the worlde when hee is become so brutishe or rather falne into such blockishnesse Yes verily Then let vs beare in minde the wordes that Moses vseth here and let vs wey them as they be worthie that wee may apply our indeuour to the seruing of our God knowing that the hauing of that poynt is our true wisedome and that all other thinges are but appendantes and that by and by wee runne astray as soone as wee haue left the pure doctrine Insomuch that although the whole worlde commend vs and clap their handes at vs and wee seeme to bee excellent in all respectes yet in very deede wee be witlesse and it were better for vs a thowsand times to be frantike yea and starke mad than to haue wit and reason to all lykelihood after that sort and to be without any knowledge of our God But now let vs come to the contentes of the accusation and proces that Moses maketh here Is not he thy father saith he which possesseth thee Hath not hee made thee Is it not he that hath shaped thee Whereas he calleth God the father of the children of Abraham I haue tolde you already that his calling of theÌ so is but in respect of adoption because they had bin chosen to be Gods flocke his Church True it is that forasmuch as we beare the image of God wee bee his children euen by nature But forasmuch as wee be confounded in Adam and Gods image was defaced in vs we deserue not that title wee be vtterly bereft thereof Therefore we must be faine to begin againe at this point namely at his calling of vs back againe vnto him so that although we were cut off from his houshold yet hee reacheth vs his hand and of his own mercie taketh vs to be of his houshold againe This did hee to the linage of Abraham For of his own freegoodnes he made him this promise ãâã 67.7 I wil be thy God and the God of thy seede after thee Thus ye see by what title the Iewes might clayme God for their father It was not for that they were better worthy of it than other men it was not for that they had atteined such nobilitie by their deserts or
portions Now then if it be demaunded why y e people of Israell belonged more to God than all y e rest of the worlde or what affinitie or acquaintance there was more betweene him and them It cannot be sayd that they had purchased or procured more to themselues or that they were nobler than all other men as we haue seene heretofore What canst thou say sayth Moses in the seuenth chapter Deut. 7.7 Hath God chosen thee because thou wast a nobler a worthier or a more renowmed Nation than any other No but for the loue which he bare to thee Therefore lyke as in that place Moses vsed the word Loue to shewe that Gods owne freegoodnesse moued him to take AbrahaÌ his ofspring so in this place he saith Know ye that your God hath chosen you that it is his will to take you for his heritage And so ye see in effect y t to take away all pride and presumption from the children of Israell to shew them that they could chalenge nothing to theÌselues Moses bringeth them backe to the welspring which the whole scripture sheweth vs to wit that all the benefits and gratious giftes which God bestoweth vpon vs and which wee receiue at his hand proceede of his owne meere goodnesse withoât being bounde thereto or without inclyning thereto in respect of any deserte of ours but onely because hee loueth vs yea euen without any cause why that wee can alledge for we bring nothing at all vnto him That is the thing which we haue to beare in minde And if this doctrine was true as in respect of y e Land of Chanaan what shal it be in respect of our comming to the immortalitie of the heaueÌly glory The people of Israell could not obteine the land of Chanaan by their owne deseruingâ but GOD was faine to loue them euen of his owne meere mercie wherethrough hee did theÌ all the good that they receiued at his hand Yet notwithstanding that land was nothing in comparison of the immortall life Whereas it is sayd that wee bee reformed after the image of God to bee partakers of his glory and that wee bee his heires and companions to the Angels yea and to our Lord Iesus Christ it is a far other thing than y e land of Canaan and the sustenance that is giueÌ vs for this transitorie life And therefore let vs vnderstand that men are worse than blinde yea and more than mad wheÌ they thinke to attaine to so great a good thing by their owne desertes Yet notwithstanding we see how this diuelish opinion hath reigned and had full scope in the world and how the Papistes are still at the same poynt at this day that when y e inheriting of paradice is talked of they say that men must purchace it by their own merites And in the meane while they consider not how the immortal lyfe is named an inheritance because it dependeth vpon Gods free adoption And whereon is Gods free adoption grounded Eph. 1.14 but vppon his choosing of vs before y e world was made I say vpon his choosing of vs euen of vs which were forlorn as well as y e rest of the whole world For we know we be all cursed in Adam Again what is y e cause y t he chooseth vs who were lyke to those whoÌ hee reiecteth What is y e cause y t he proceedeth yet stil in drawing vs vnto him Shall wee finde the cause thereof in our selues Alas no but wee must discharge our selues of all ouerweening and repaire to the foresayd fountaine of his freegoodnesse And therefore let vs beare well in minde that here wee bee warned that we must not seeke the cause of our saluation in our selues nor of any of all the benefits which God bestoweth vppon vs no not euen in respect of this present lyfe and therefore that wee can much lesse seeke the cause or ground of the promised immortalitie in our selues or in our owne deserts but y t we must magnify his meere goodnesse in that behalfe And seeing that God hath chosen vs to be his heritage we must suffer him to possesse vs. But there is a greater reason in respect of vs than of the Israelites because he hath not onely reserued vs in creating the world but also purchased vs by our Lord Iesus Christ. Doth not this price which God hath bestowed for our saluation to y e intent we should bee his heritage deserue to haue vs wholy at his deuotion and y t euery man should so indeuour to dedicate himselfe to his seruice as that he might haue the dominion ouer vs So then let vs not play the traitors in bereauing God of the thing which he reteined to himself when he voutsafed to haue vs to be of his Church Also let this moue vs that he will not possesse vs but vppon condition that as we inioy him so hee may inioy vs and what an exchange is that Consider what we be We be dung filth and vtter cursednesse and yet ye see how God accepteth vs for his heritage and for his part would that we should possesse him Sith it is so what an vnthankfulnesse is it if we continue not in obeying him that he may possesse vs And let vs mark further that there is not any thing which ought to moue vs more to the seruing of God than to come to the knowledge of our free election so as we know that his beginning to doe vs good is not now presently but before we were borne before the creating of the world insomuch that he tooke vs to him and adopted vs aforehand euen before that time So much the more ought we to abhorre these rascals which would haue the doctrine of Election abolished for by that meane they ouerthrowe y e whole groundwork of our saluation as though they should stop the spring from wheÌce the water floweth so as we may no more drink thereof For how shall we know that God hath called vs to saluation but for that he hath loued vs without any desert of ours and taken vs aforehand to himself euen before y e world was created Also how shall we know our selues to be beholden to him for all thinges and that he is not bound vnto vs vnlesse we come to this poynt that we were lyke to those which pearish so as there was no difference at all betweene them and vs sauing y t hee hath marked vs out to be his without finding any cause in vs why that we were dearer to him than other men and that he made more account of our welfare all which thinges are grounded vppon his euerlasting vnchaungeable purpose and will the reason whereof is vncomprehensible to the worlde They therefore which go about to abolish this doctrine are deadly enemies to God his glory and to our saluatioÌ and would as much as in them lyeth deface al religion That say I is the thing which we haue to remember vpon this Text. HereupoÌ Moses
then if wee in these dayes despise so great a good turne God must needes shewe double rigour to vs and execute the thing which Moses speakes of here which is that vengeaunce belongeth vnto him and that it is his office to iudge his people and that he will do it Now afterward Moses comforteth the faithfull telling them that Gods rigour shal be none such but that in the ende he will haue pitie vppon such as are not vtterlie past grace Hee will repent him ouer his seruantes saith hee This is added as a qualification of that which he had saide afore to the intent we should not bee too much dismayed when wee heare that in punishing sin God will beginne at vs. For that might put vs into such an vnquietnesse as that wee had leuer he shoulde let vs alone and neuer take or auowe vs any more to bee his people Not without cause therefore doth the Apostle adde this qualification My friendes saith hee true it is that wee must liue in feare and beware that wee tempt not God in abusing his goodnesse If hee beare with vs for a time wee must not in the meane while play the loose coltes for if wee bee his people wee must receiue the first stripes And why Because he hath a speciall care of our welfare and hee must needes call vs home againe to himselfe when hee sees vs runne at randon But yet must not wee thinke our case the worse neither must it greeue vs to bee so chastised at Gods hande For why He will punish vs measurablie and in the ende wee shall perceiue that hee hath not forgotten his mercie for all his shewing of such rigour He will then repent ouer vs because he seeth we be his people and that hee hath entred into a couenaunt with vs and hath adopted vs for his children and therefore hee will haue vs to bee his seruauntes to the ende hee may rule ouer vs and so at the length hee will declare that whatsoeuer hee hath doone in correcting vs hath not beene doone in vaine or without purpose But when the worde is taken for Comforting it is as much as if GOD shoulde say that hee will take pleasure and delight in their vtter ouerthrowe and destruction But here it is easie to be perceiued that Moses meant to say the cleane contrarie For he addeth That God will repent him when hee seeth the strength of his people vanished away and that all of them are as folke discomfited so as there is none of them bee hee neuer so well garded and shut vp in hold or bee hee abroade in the fields which is not forlorne and vndone Therefore when God seeth his people so miserablie vnder foote then will hee be sorie sayeth he For it might be sayd vnto them Where bee your gods Heereby Moses meaneth in effect that GOD wil bee contented to haue so ouermaistred the Iewes that they put not their trust any more in their Idols ne bee any more blynded in their superstitions For they shall well see that Sathan had beguyled and deceyued them And on the other syde GOD may then saie vnto them Yee see now how it is I euen I only that am GOD alone and that there bee no other gods Knowe ye also that when I haue stryken I doe heale and when I haue killed I do quicken againe Therefore turne yee againe to mee and by the way consider that there is none which can deliuer you out of my hand God then sayeth that he will finde the meane to speake after that manner and that when the people are well beaten then they will be disposed to come to amendement Now we see what is contained in this text of Moseses it remaineth to apply the doctrine hereof to our vse As touching this worde repent we must take it as it is taken through out the whole scripture not that God is changeable or that he hath any alteration in himselfe but that it is so sayd in respect of vs. Moses reporteth that God repented that he had made man ãâã 6.6 which is not to bee so vnderstoode as though God had not bin well aduised at the first what shoulde insewe afterward For whereof procâedeth repentance in vs but that to our seeming we fore sawe not the matter well at the first and therefore it greeueth vs afterwarde that we were no better aduised aforehand But this can in no wise befall vnto God for all things are present vnto him and he cannot be ouerseene in any thing whatsoeuer Why then sayeth he that he repenteth for surely it is a very coÌmon manner of speech among the Prophets to say Repent you of your sinnes ãâã 18.2 and I will repent me of the euill which I had purposed against you I will discharge you of it saith the Lorde As haue sayd afore he applyeth himselfe to our vnderstanding When we see any change or alteration in Gods works to our seeming hee himselfe also is chaungeable Not that hee is so in deede but wee be so dull of vnderstanding that wee cannot reach to the maiestie of God and we imagine of God after the manner and resemblance of our owne nature Now God applyeth himselfe to vs. Howbeit not to bring vs a sleepe in our owne ignorance or superstition but to drawe vs to him leasurely by degrees That is the cause why hee sayth hee will repent him Neuerthelesse the worde signifyeth properly to cease from punishing of vs lyke as when a man hath chastised his childe hee is touched with remorse for it and thereupon is loth to vse so great rigour any more insomuch that hee saieth in the ende I forgiue thee and I will forget the euill and the offence which thou hast done onely see that henceforth thou doe as I bid thee and all shall bee forgotten When a father speaketh to his childe after that manner it is as much as if he repented him because he is touched with a fatherly affection and loue that hee beareth to his owne bloud But God who in goodnesse excelleth all worldly creatures vseth this similitude of Repenting to shewe that when hee hath chastised vs he will withdrawe his hand and not presse vs to the vttermost And that is a very necessary lesson and that is the cause why the Prophets doe harpe so much vppon it For if we looke well vppon the Prophets there is nothing more ryfe among them than after threatning to adde some comfort wherwith to sweeten Gods wrath least the faithfull should be too much discomforted For when wee see that God is against vs is it not a gulfe to swallow vs in despaire Who is hee that can stand out when hee thinketh that God is his enemie and can taste nothing in him but vtter rigor Must we not needes bee stricken then with such terror that heauen and earth doe threaten vs that our lyfe becommeth lothsome to vs and that wee could finde in our heartes that the mountaines should ouerwhelme vs as
is sayd in the Prophets Osee. 10.8 What should become of vs if there were nothing but such rigor in God Could wee euer preace vnto him to hope that hee would be fauorable to vs No but wee would shunne him as much as wee coulde and we could find in our hartes that his maiestie were vtterly abolished Now then if wee bee desirous to fare the better by Gods threatninges thereby to be drawen to repentance wee must vnderstand also that he is mercifull and that we shall finde him ready to receiue vs into his fauour When we once tast of such goodnesse then shall wee fare the better by his threatninges The thing then which Moses telleth vs here is that when wee once knowe that GOD will not spare vs to feede vs in our vices and corruptions but that forasmuch as he hath adopted vs to be his children he will hold vs in awe and correct vs when wee haue done amisse wee must also consider therewithall that hee forgetteth not to bee our father but will repent him ouer his seruantes and so measure his chastisements that they shal be as a medicine to vs and we shall finde them to be to a good end That is the thing which must comfort vs that is the thing which must make vs to like well of all Gods chastisementes that wee bee not too sorrowfull in greeuing our selues ne gnash our teeth at them as the faithlesse do which martyr themselues with sorrowing and play the madde beastes But let vs marke well that for the same cause Moses addeth ouer his Seruauntes It is true when he saith God will iudge his people that is to wât the people that cal vpon his name notwithstanding that the most part of theÌ were hypocrites and wicked persons But whereas hee spâaketh of Gods Seruanteâ he meaneth those which followe the good trade whereto they were called and which seeke to honor God to whom they belong and who hath dedicated them to himselfe Then must we not onely haue the title of Gods people but we must also indeuour earnestly to serue him and be Zelous in yeelding ourselues ouer vnto him seeing he hath reached vs his hand and tolde vs that he will receiue vs to mercie And it behoueth vs to marke well the reason that Moses addeth to wit For hee shall see then their strength is faded and weakened Here it is shewed vs that God withdraweth not his hand at the first when he hath once begunne to punish such as haue shrunke away from his obedience but at such time as he perceiueth that their strength fayleth For why We set that his corrections drawe vs not to amendment at the first In deed we will protest as soone as God toucheth vs that we be cleane altered from that we were before If a man fall into any sicknes he will mourne make a gay confession of his former lyfe he will seeme to be wholy reformed that froÌ thenceforth his whole indeuers shall be to giue himselfe altogether vnto God But be he once a foote againe he fals to his old by as and there appeareth no chaunge at all in him but rather we accomplish that which is sayd by the Prophet namely that wee returne but onely while God smiteth vs Psal. 78.34 and as soone as he giueth vs a little test wee forget it by and by and make no more account of it So much the more neede therefore haue wee to marke well these wordes of Moses where God taryeth till our strength vanishe away For as long as wee haue any courage in vs we imploy it altogether to rebelling Although GOD haue broken our armes yet if we can stirre our legges wee will bee still kicking and spurning against him If our tongue be able to wagge wee will occupy it either in chasing and fuming or in grudging and blaspheming To bee shorte as long as men are strong and lusty they cease not to striue against God and to lift vp their hornes and to pushe at him lyke Bulles and wilde beastes Lo at what poynt wee bee Therefore it is no woonder though GOD continue his chastisementes and that wee seeme to bee at the last cast and that it might well suffice him to haue handled vs so roughly yet hee layeth miserie vppon miserie still it is nothing to bee wondered at For why Vntill wee be washed away lyke water and that there remaine not one whit of strength in vs it is certaine that wee will keepe some peece of stubbornesse still lurking within vs which will shewe it selfe whensoeuer occasion is offered GOD then knoweth good cause why hee withdraweth not the afflictions by and by which he sendeth vpon vs. For vnlesse it were expedient for our welfare surely he taketh not delight to see vs so in anguish and sorrowe But hee knoweth our secrete diseases which are vnperceiued euen to our selues how that wee should be beguiled by them For a man wil diuers times imagine himselfe to bee so well reclaymed that hee needeth no more and that is the thing that beguileth vs. But GOD seeth much clearer than wee doe and hee is faine to play the Phisition If a Phisition being a mortall man bee able to coniecture that there lyeth some further inconuenience lurking in the diseased person and thereuppon doe giue him a stronger medicine shall not our Lord from whom nothing is hidden to whome it belongeth to search mens hearts perceiue y t there are yet stil some naughty and wicked affections to bee remedied in vs Yes and therefore let vs marke well this sentence of Moseses where hee saith that God will repent him at leastwise when he seeeth all the strength of his people to bee forespent And therefore let vs not thinke that our Lorde will vtterly sinke vs though he asswage not the afflictions out of hand which he sendeth vppon vs. For hee knoweth that it is for our behoofe to languish and he seeth that wee would kicke at him againe if hee left vs in our full strength Therefore we haue neede to bee tamed yea and to bee broosed and broken or else hee shall neuer haue ioy of vs. That is the thing in effect which wee haue to practise vppon this place Nowe it is expresly sayd that GOD will see them all discomfited as well the man that is shut vp as the man that is left abroad This maner of speaking is common enough in the holy scripture as if yee would say the strong and the weake that is to say all one with another For by this worde Shut vp the Hebrewes betoken him that is in a fortresse castle or holde and in good safetie as in respect of men And by the man that is left abroad they meane the poore man which goeth abroad in the fieldes without defence or safegard We see then howe his meaning in effect is that all of them as well great as small strong as weake riche as poore shall bee all discomfited True it is that such
hard-hearted and full of venim before so as there was no entring into vs to be found our hearts might be disposed both to heare to beleeue his sayinges and to bee obedient to him in all cases The end say I whereunto all the rebukes which God giueth vs in exhorting and quickening of vs vp ought to serue to make vs the better disposed to heare his worde because he seeth that naturally wee would rather goe backeward than foreward This thing is declared heere expresly by Moses who hauing finished his song sayeth Set your hearts vpon all the words of this lawe Nowe the maner of speech which he vseth betokeneth that they should be attentiue or giue good eare And not without cause according to his former discourse where he sayth that he wakeneth men after that fashion For wee see what negligence is in vs. Although wee pretend some zeale of profiting in Gods schoole yet notwithstanding the doctrine is no sooner preached but that not onely the one halfe of it but also the most part of it slippeth from vs in so much that euen they that haue profited best doe scarsely beare away the thirde part and some others scarce one word To be short wee bee so light headed that our wittes are continually rouing here there and we be at no stay to apply our selues wholly to the doctrine which is preached vnto vs in the name of God But although wee vnderstand the thinges that are spoken and can say them by heart yet are not our heartes and affections euer the more giuen vnto them Therefore wee must not thinke it ynough for vs to bee able to talke of it but wee must haue an inward harkening vnto God and euerie of vs must talke of it to himselfe cheawing as it were his cudde that is to say musing vpon it in his minde by himself as if he shoulde say It standeth mee in hand to marke this wel but whereas we should indeuour after that manner to print the things in our memorie which haue bin taught vs in the name of God we let it all slip away For as much then as wee see such fault in our selues wee ought to marke this text the better where it is sayde Set your heartes thereon As if Moses should say that Gods word requireth a singular affection so as if we will vnderstand it well wee must not heare it as some other thing of another mans telling for it is a kinde of wisedome that surmounteth all our wittes Therefore it standeth men in hand to straine themselues in this behalfe but on the contrarie part we see the coldnesse that is in vs in so much that when we haue once tasted a little thereof wee passe not any more for it Come wee to the hearing of Gods woorde Doe wee reade it alone by our selues Then let this warning alwayes stand before our eyes that Gods woord is worthie to be receiued with such reuerence as we should lift vp our minds on high labour and indeuour to rid our selues of al things that may hinder vs from giuing our selues wholy thereunto Thus ye see what Moses meant by this speech of seâting their heartes And he speaketh not of some one part alone but of All the woordes of the Lawe Whereby hee doeth vs to vnderstand that we must not so part stakes with God as to perfourme some one saying slightly and to let the rest alone but that wee must doe our indeuour in all cases to bee throughly learned in all the thinges which our Lord knoweth to be auailable to our saluation For it is certaine that there neuer scaped any superfluous word out of the mouth of God Wee must not thinke that Gods speaking is after the maner of men who to attaine to some one good sentence doe vse many fetches about and many interminglings so that if one good saying be rehearsed a man must let passe three or foure other for it But as I sayd afore Gods speaking is in such wise that all is profitable euen to the last word And therefore not without cause doth Moses heere exhort the people of Israel to set their heartes vpon all the woordes of the Lawe True it is that wee can neuer haue the full vnderstanding of Gods worde but wee shall haue doone much when wee haue knowen some part of it 1. Cor. 13.12 And wee heare what Saint Paule sayeth who comprehendeth himselfe also in the number of those which see and knowe but onely in part vntill wee may behold Gods glory face to face But yet must wee receiue all euen to yeeld our selues obedient to God without exception so as wee may bee quiet in all thinges which he speaketh vnto vs. Then let vs not doe as many folke doe which receiue Gods worde alonely so farre foorth as it is to their owne liking and as for the rest they let it alone There are other some which beate their braynes about some one point because their minde inclineth that way and as for all the residue they thinke it belongeth nothing to them But let vs pray God to graunt vs the grace that when wee once knowe any one peece of his will wee may continually growe more and more in vnderstanding and that wee perceiue as sayeth Saint Paul that all scripture is profitable 2. Tim. 3.16 For he sayeth not that there wee shall finde wherewith to edifie our selues but he sayeth that it is profitable to all thinges so as there is there not only some thing that may doe vs good but also that if we search throughout the things which our Lorde declareth there wee shall finde from the very beginning that nothing is set downe there without cause but that GOD had alwayes a regard to giue vs good instruction in all thinges which he hath spoken And so ye see to what purpose Moses exhorteth heere the people to set their mindes vpon all these wordes But nowe if wee consider howe many thinges there are to drawe vs away from it and to thrust vs out of the way yea and to pluck vs backe that we might not profite in Gods woorde it may well teache vs further howe greatly wee ought to straine our selues to bee quiet and peaceable that our Lorde may bee heard and wee giue heede to the thinges which hee vouchsafeth to teache vs. Howebeit we bee farre off from such perfection For hardly can a man abyde steadfast one minute of an houre without the comming of some toy in his head to turne him away A hundred of them will come vnto vs in one houre and how many moe then in a whole day Yea and sometimes the conceite of our foolishe imaginations doth so cary vs away that we wote not where we be But beholde our Lorde God woulde fayne assure vs of his sayinges there is such a couenant passed betweene him vs that it is not heard for vs to hearken vnto him insomuch that if we will giue care vnto him we shall finde that his
doctrine is not vnprofitable to vs. And ought not this to prouoke vs to fight against all such imaginations as trouble our mindes and make vs to wander away Yes and so wee see how greatly this exhortation ought to preuaile with vs considering that we be so fickle minded and lightheaded as experience proueth Nowe after this Moses sayeth that the people must commaund their children Heerein it is shewed vs that it is not ynough for vs to profite euery man himselfe in Gods schoole but that when we our selues haue learned we must also indeuer to bring others into the right way of saluation specially wee to whom God hath committed the charge of such as want learning and instruction As for example fathers and mothers shall yeeld an account for their Children bicause God giueth them with this condition that they shall be brought vp in his feare Lykewise Maysters and Mistresses haue to aunswere for their menseruauntes and womenseruauntes and if they âay the brydle in their neckes they must not thinke that our Lorde will let their negligence scape vnpunished Therefore let vs take warning by this text that such as haue children must haue a care to teache them and to make it knowen that God is the father of all their whole ofspring if they themselues wil be taken to bee the children of God Lykewise they that haue menseruauntes and maideseruauntes must vnderstand that their house must bee so dedicated to the seruing of God as he may haue all souerainty in the same After that maner ought we to take paines in the behalfe of those which are committed to our charge For the more we see that the world fayleth in that behalfe the more carefull ought wee to bee to doe our duetie therein For it wil bee no excuse for vs to alleage y t it was a common vice but it will rather turne to our sorer condemnation bycause one corrupteth and marreth another Nowe then let vs learne to haue the zeale that is commaunded vs here namely that where God hath graunted vs the grace to be drawen to y e knowledge of his truth then to consider that we must also indeuour to make all other men partakers thereof that after our death Gods word may haue his course still and not be buried with vs. For wee bee mortall creatures and as touching this world we doe but passe away and that very swiftly But we knowe that Gods truth indureth for euer Esa. 40.8 and therefore wee must so deale as that Gods woorde may continue and bee knowen and bee receiued of men from hand to hand euen after that wee be departed out of this worlde And those which haue any charge ought to bende themselues cheefely heereunto according to this saying of Saint Peter concerning the same matter I will cause you sayeth he to haue a remembraunce of my doctrine after that God shall haue taken mee out of this worlde 2. Pet 1.15 Although I liue not to speake to you any more with my mouth yet to discharge my duetie I must so deale y t when my mouth shal be shut and I shal be no more conuersant with you heere belowe to teach you yet the same doctrine which I haue brought vnto you may haue his course still so as you may keepe it to your benefite and edification For although fathers and mothers bee bounde to teache their children and maisters and mistresses to teache those that are vnder them and likewise the ministers of Gods woorde according as the Lorde hath called them to speake in his name are bounde to shewe the right way and to giue good example to other men yet notwithstanding we ought all generally to indeuour that all folkes may hearken to God and receiue his word and that not for two or three dayes onely but for euer Thus yee see to what purpose Moses hath saide heere that Fathers must trayne vp their Children in all the woordes of the Lawe Nowe hee saieth consequently To doe them and keepe them Heere Moses repeateth that which hee had spoken afore namely that our Lordes speaking vnto vs is not to the end wee shoulde alowe of his sayinges and confesse the same to bee true rightfull and iust but to trye our obedience Gods word then must reforme our lyfe for to that end and purpose is it spoken vnto vs. Neuerthelesse wee see howe many a one doe thinke themselues well discharged when they haue but ducked downe with their heades in token that they gainesaie it not And they thinke GOD to bee beeholden to them if they blaspheme not his doctrine and shewe not themselues to bee enemies to it but confesse the same to bee good and holy for they wilnot haue GOD to vrge them any further But that were too easie a market For if GODS woorde were preached but onely to the ende it shoulde bee receiued and confessed with the mouth to what purpose shoulde it serue when in the meane while euerie man might take the brydle in his necke and liue as though wee neuer had any rule of GOD Were it not an vnhallowing and defiling of the holy thinges and a disfeating of the power of GODS woorde Let vs beare well in minde therefore that if wee come hither to Sermons and yet continue still lyke our selues so as our lyfe bee not aunswerable to that which hath beene taught vs heere wee shal be dubble to blame bycause it is but a mocking and skorning of the doctrine of saluation when wee let it slip away and haue but our eares beaten with it without any touching of our heartes or any reforming of our liues thereafter What is to bee doone then Wee must vnderstande that GODS woorde is not named a Garde without cause for as much as men are lyke wretched beastes without discretion vntill God haue shewed them howe they ought to walke Yee see then that it is our Gard or defence And therefore if wee keepe Gods word we also shal be kept and garded thereby and we shal haue our bonds certaine so as we shal neuer erre while we liue and moreouer we shall haue wisedome to iudge betweene good aud euill And that is the cause why Moses saith Let your children keepe the woorde and againe let them obserue it True it is that wee can neither keepe Gods woord nor doe it vntill hee haue written it in our heartes But Moses presupposeth that God will shedde out his holy spirite vppon the people so they shut not the doore against him but bee readie to receiue the grace which our Lorde had promised them as wee haue seene heretofore ãâã 30.14 where he sayth Behold the worde is nygh thee in thy mouth and in thy heart And not without cause doth Saint Paul say that this worde is the same which is preached in the Gospell ãâã 10 16. bycause Gods speaking there is not to make a noyse in our eares onely but also to ingraue the doctrine in our heartes by his holy spirit which
them wee may exercise our selues continually in calling them to our remembrance and in mourning for them so as hee may haue pitie vpon vs and not onely forgiue vs all our sinnes whereby wee haue offended him but also rid vs cleane of them and redresse vs in such wise by his holy spirite as our whole seeking may be to dedicate ourselues vnto him and that his name may be so sanctified among vs as that in the end wee may come to his glorie as he hath prepared it for all such as doe here yeeld and submit themselues to his yoke 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 Saturday the xx of Iune 1556. The CXCI. Sermon which is the first vpon the three thirtith Chapter HEere followeth the blessing wherewith Moses the man of God blessed the children of Israel before his death and sayde 2 The Lorde came from Sinai and rose vp from Seir vnto them He appeared brightly on mount Pharan and came with ten thousands of Saincts hauing at his right hand the Lawe giuen in fire for them 3 Yet loueth he the people and all the Sainctes are in thy hands and they bow downe to thy feete to receiue of thy wordes WEe knowe that Gods word is ordaind chiefly to this vse that we shoulde be assured of y e good wil loue which he beareth vs. For w tout that also there is no hope of saluation wee be vndone and to be shorte there is no religion For how shall we feare God vnlesse wee knowe that all our welfare lies in him and that we dare seeke him with a right faith But that is vnpossible vnlesse he call vs vnto him and that wee haue assurance that if wee come vnto him we shall be receiued That is the cause why God in all ages ordeined that those which are the teachers of the people should blesse them in his name that is to say assure them that God receiued them and was mercifull to them For so dooth y e worde Blessing import True it is that wee blesse one another by prayer And when it is sayd of a priuate person that he blesseth his neighbor it betokeneth that he wisheth him all good But there is a speciall kinde of prerogatiue in those whom God hath appointed as in his owne person to beare abroad his worde and to preach it For they in blessing are as witnesses of God and agentes in his behalfe And in very deede as we haue seene heretofore as oft as Gods word is preached it is a solemne act whereby he couenanteth with vs and lyke as he will haue vs to professe our selues to be his children and to giue our selues to his seruice so dooth hee bind himselfe to be our father and sauiour That is the cause why we haue now here y e blessinges of Moses which he made before his death And it is lykely that this was theÌ done when he was ready to yeelde vp his spirit vnto God For he had bin commaunded afore to go vp into the mountaine where he had nothing else to doe but to go seeke his graue which notwithstanding remained vnknowen Deut. 34.6 as we shall see hereafter At such time as he was to take his leaue of the people he pronounced these blessinges here present By what authoritie As one appointed to yeelde record of Gods good wil. Also he ratified that which had bin done before by Iacob to whome God had giuen the lyke charge commission For wee reade of the blessinges which Iacob made ouer his children Gene. 49. how they were not as a houshold prayer when a father making his last will beseecheth God to bee mercifull to his fatherles children Iacob went not that way to worke but being a Patriarke and knowing whereto God had called him hee vttered what was to come accordingly also as we see how hee speaketh by the spirit of Prophesie And in good sooth yee see he was a poore man such a one as was constreyned by famine to goe into Egypt he possessed not a foot of land in y e whole world and yet hee assigned inheritaunces to his children Thou shalt haue such a portion by the sea-coast Gen. 49.10.13.20 Thou shalt haue the pasture grounds Thou shalt be a delicate soyle for kinges so as y e bread which shall be made there and y e sweete fruits of thee shal bee their strength thou shalt haue y e royall scepter thou shalt be aduanced thou shalt reigne among thine enemies As for thee thou shalt be scattered but yet shalt thou haue ease of body although thou be faine to remoue here and there Seeing then that he tooke order after that maner for the land of Canaan that although he was driuen thence by famine yet he alotted it out by portions to his children spake he as a mortall man Let vs knowe then that God gouerned him by his holy spirit and there came not that worde out of his mouth which was not as a heauenly oracle Now hereby the people were edifyed so as they knew that God had chosen them with condition that they should enter into the inheritance which he had promised them When the children of Israell were in Egypt after the decease of their father they were by this meanes certifyed y t God had not forgotten his promise but that hee woulde performe it when the time came They were fed with y t hope and to hold them thereunto God had giuen theÌ occasion enough if their own vnthaÌkfulnes had not letted theÌ This being done after that they had bin deliuered out of the land of Egypt and were to inioy the Land which had bin assigned them long afore God made Moses to speake and draue him to vtter that which he had determined to doe as touching the childreÌ of Israell And in verie deede wee see that the things which had bin spoken afore by Iacob are partly rehearsed here againe for the larger confirmation of them And againe the things which were not reuealed at that time are set downe here so as the people of Israell might here beholde their owne state to come whereby they were taught that God had a speciall care of theÌ For seeing hee declared first by the mouth of Iacob and secondly by the mouth of Moses all that hee meant to doe to the people of Israell did hee not shewe that hee was neere them and that hee tooke them to bee as of his flocke and that hee preferred them before the rest of the whole worlde For it was not with them as with those which are straungers to God Although hee held and accounted those for his creatures yet did hee not take them for his Children to gouerne them and to direct all their steppes so as nothing shoulde befal them but they might know howe it was God that wrought it who did also tell them of it aforehande Therefore let
Patriarke And soothly it is a great honor that a detestable villaine hauing broken the whole order of nature yea and committed aduowtrie with his own fathers wife did yet for all y t liue still vpon the earth But God maketh him a Patriark in his Church he wil haue his name holy his posteritie holy Lo here a woÌderful mercifulnes of God Yet must he be faine to humble himselfe haue his fault knowen y t hee may no more flatter himselfe That is the cause why Iacob speaketh so roughly and as ye would say thundereth against him being his eldest sonne as I sayd afore Now the comfort which Moses setteth downe here may seeme straunge as why he should say Let Ruben liue and not dye It was to the end that the tribe of RubeÌ that is to say the people which came of him for there were at that time a great number of heades of howses as it were about a fiftie thowsand men should thinke with theÌselues we bee after a sort cut off froÌ gods house For inasmuch as our father was after a sort banished bereft of his byrthright and wee be succeeded in his place what is our inheritance now but vtter infamie Thus ye see how y e Rubenites that is to say the people y t came of Rubens line might haue bin ashamed if they had not bin vpheld by putting their trust in God to serue him with a pure and freehearted affection or if their heartes had failed them so as they had not still imbraced the promise of saluation which had bin made vnto them and knowen themselues to be the children of Abraham a linage which God had accepted and separated from the rest of the world It behoued the Rubenites to haue that And for that cause it is sayd Let RubeÌ liue not dye as if Moses had sayd true it is y t RubeÌ deserued to haue his lyfe thrust downe to the bottom of hell but yet shall he liue for his fault is forgiuen and God hath giuen him lyfe that not such a common lyfe as all the sonnes of Adam haue but Ruben shal liue in the Church of God he shall haue place among the Patriarkes the people which shall come of him shall be a member of Gods Church and of the number of those people whom he hath chosen and sanctifyed Thus then wee see now the meaning of Moses And here we be taught that it ought to suffice vs when our Lord taketh vs to mercie to reserue vs to be of his people When we haue offended him so as we deserue to be cast off to be vtterly disclaymed at his hand it ought well to suffice vs if wee may but haue a place still in his Church be taken admitted for his childreÌ Moreouer if we be chastized for our faults let vs take it in good worth beare it patiently let vs not doe as they doe which grudge grinde their teeth when God chastizeth theÌ think they haue great wrong if they be not daÌdled when they haue more neede to be handled roughly Let vs then beare all y e temporal correctioÌs which God sendeth vs with such mildnes meeknes as it may suffise vs to be coÌforted in y t he dooth not rase vs out of the register of lyfe but are accounted still among his childreÌ Doth God then smite some with sicknesse some with pouertie and some after some other sortes so as they pine away in this world wote not where to become Well let all this bee easie for vs to beare so long as we haue stil wherwith to sweeten our sorrowe that is when God sheweth vs y t notwithstanding our imperfections miseries yet he ceaseth not to be our father still So long as we haue that let vs ouergoe all the temptations in the world Well I must bee heare as a wretched creature skorned an outcast of the world shamed despised I shall see no end nor measure of miseries but what for all this Yet is it enough for me so I bee auowed for the childe of God Thus ye see what we haue to gather vppon this place when God doth continually put vs in minde of our desertes and toucheth vs with theÌ maketh vs to feele them by proofe and experience For whereas he sayth Let Ruben liue and not dye it is to shewe them what he were worthie of that it was needefull in deede that God should haue pitie vppon him insomuch y t if he had listed to haue vsed rigor hee deserued to haue bin vtterly rooted out That then is the first poynt which wee haue to remember vppon this place Moses addeth let his people be fewe in nuÌber In deede a man might here repeate the former saying thus let him not dy let not his people be few in number But that were constrained forced The naturall sense then is that the Rubenites should be small in number not that they shoulde not be a great multitude of folke for as I tolde you afore they were fiue and fortie Thowsand men besides women children and that is an incredible multitude to come of oneman alone But Moses meaneth small in number because Ruben all his ofpring which ought to haue had preheminence ouer all the children of Abraham was basely slenderly esteemed and placed in a very lowe degree Therefore it is all one as if he had sayd Although Ruben be not restored to his honor but dooth still beare the marke of his reproch and is faine to holde himselfe among the common aray of the children of Israel and to be subiect to his brother Iuda to yeelde reuerence to him as to his superior yet notwithstanding let him liue To be shorte Moses confirmeth that which I haue declared already that is to wit that although RubeÌ was put from his byrthright because of his wicked doinges and so became vnworthy of the honor which had bin done vnto him yet notwithstanding his linage ought not therefore to bee dismaid but rather take comfort in that God held them still in the number of his people And although they be not Capteines ne haue y e kingdome in their trybe yet ought they not therefore to fret repine but rather to abide in their degree to be glad that they haue God still to their father to set their whole felicitie joy there in the meane season to beare the correction patiently which God sendeth them as a medicine and to make their benefite thereof And moreouer they ought not to bee out of hope as though God had disclaymed them but assure themselues that they were still reteyned for the linage of Abraham which was blessed had the promise of euerlasting saluation Immediatly after hee setteth downe concerning Iuda Let it be thus vnto Iuda saith he And he saith Lord heare the voyce of Iuda Moses magnifieth not the tribe of Iuda so greatly heere as he did in
the Temple and therefore it was the harder for them to offer Sacrifices because the iourney was paineful or else they might easily haue growen out of kinde beeing so farre off intermingled among the heathen by reason wherof they might haue become hardehearted and haue made no great account of Religion or of the Lawe That is the cause why Moses doth purposely attribute vnto them the sayde title of zeale of prouoking folke to the seruing of God Nomb. 32. True it is that the tribe of Gad of whom mention shal be made heereafter and also a part of Ephraim should haue their portions alloted vnto them beyonde the Iordan But although they were farre off from the temple yet might they haue the Religion simple they were not so mingled with the Heathen they had not so great corruptions as were in the tribes of Zabulon and Isachar For we knowe that these were neere vnto Galilie and that a part thereof was called the Galily of the Gentiles And when Salomon was in the greatest prosperitie of his kingdome 1. King 9.11 we see howe he gaue Cities in that Countrey vnto king Hiram by meanes wherof it was like ynough that those people should bee corrupted And vnder the worde Folke Moses comprehended not onely the Tribes of Israell but also those which erst had no acquaintaunce with God but were vtterly separated from the true and pure Religion Of them is it sayd that Zabulon and Isachar should doe their indeuour to bring them into the right way and to the doctrine of saluation Nowe by this example we be taught that although the worlde and the flesh do diuers waies withdrawe vs and hinder vs from giuing ourselues to the seruice of God yet is that no sufficient excuse for vs but wee must fight against it And it is a very profitable warning For wee see that euery strawe as they say will stop vs when we be towardes the seruing of God If a flye doe but whiske afore our eyes wee take occasion to turne aside O say we I hadde good will but there happened such a thing and that disappointed mee and so by that meanes we thinke ourselues quit and very well discharged Then let vs consider that although this worlde haue many lettes to plucke vs backe and to turne vs out of the right way although wee haue many temptations and although there be snares layd for vs by Satan so that when we would goe one step forwarde it seemeth that at euery pase we should meete with a mountaine yet must we inforce ourselues and howsoeuer we fare we must not cocker ourselues in our delightes nor thinke that if we haue some harde and troublesome incounter to ouercome that that will serue to discharge vs But that seeing it is sayde of Zabulon and Isachar who being placed in the borders or outleets of Iewry were mingled with the Gentils and heathenfolke that they should not forbeare to prouoke their neighbours to serue God we also ought to followe that which is sayd heere of them And specially let vs put this in practise when we be among y e vnbeleeuers which would faine infect vs with their corruptions and bring vs into a mislyking of Gods seruice to plundge vs in their ydolatrie When we see such thinges let vs followe the constancie and stoutnesse of those whoÌ Moses coÌmendeth prayseth heere For he setteth them as lookingglasses before our eyes to the intent that we should followe them Be we then somtimes among the ydolaters Let vs labour as much as in vs lyeth to winne them to God and to the Gospell of our Lorde Iesus Christ. At leastwise when we shall haue done our indeuour let vs continue still in the pure simplicitie which we holde of God and of our Lord Iesus Christ and let vs not be turned from it by any maner of occasion And in any wise when we goe about to win any ydolaters let vs alwayes shewe them our good insample that so farfoorth as is possible for vs we may drawe them to the fayth euen by shewing them that our Religion is warranted by our conuersation Thus ye see in effect what wee haue to gather vppon this text And heere is speciall mention made of the sacrifices of Righteousnesse to shewe that euen in the time of the shadowes and figures Gods will was not to be serued with countenaunces onely but that he would haue men to come vnto him with trueth and righteousnesse for hee hath euer hated hypocrisie Truely the diuersitie betweene the fathers of olde time and vs is this that when they worshipped God it behoued them to ad sacrifices and to set vp lightes and to haue many other ceremonies all which thinges are layde downe at this day But yet it was Gods will in all ages that men shoulde offer themselues to him with purenesse of heart according to this saying in Ieremy Ier. 5 3. Lord thine eyes regard the thing that is right And therefore we must not thinke that God did euer take pleasure in any of these outwarde thinges which are spoken of in the Lawe For he commaunded them for mennes sakes He did it not in respect of himselfe but to keepe the people in order who were like to litle children vntill the comming of our Lord Iesus Christ. Nowe seeing that vnder the Lawe and ceremonies Gods will was to be serued in truth let vs vnderstand that as nowe when his seruice is altogether spirituall as our Lord Iesus Christ sheweth in the fourth of Saint Iohn where hee sayth to the woman of Samaria Iohn 4.23 that God would no more haue the things y t were required vnder the Lawe but would be serued altogether in spirit and truth if we will serue him duely it is not for vs to haue any store of pelting gewgawes before men as who would say wee woulde please him with murly mewes but we must offer him the sacrifices of righteousnesse And this is a doctrine too much corrupted by the world For we see what men doe commonly terme Gods seruice at this day I ouerpasse the dooinges of the papistes they be but mens inuentions wherin there is not one syllable of Gods worde But let vs put the case that GOD accepted the thinges which they doe yet are they nothing worth because there is nothing in them but coÌtempt of God and hypocrisie When the papistes haue babbled very much when they haue trotted on pilgrimages when they haue lighted vp tapers when they haue bedecked their puppets and ydols they beare themselues in hande that God is well payd And why For they transforme him with their dotages and thinke they may serue him after their owne fashion pleasure We see then that the wretched worlde is become brutish And we haue so much the more neede to marke well this text where mention is made of the sacrifices of righteousnesse to shew that we doe but vnhallowe the name of God when we bring not our heartes to him
fonde as that euen litle babes might haue mocked them for it Yet notwithstanding eueÌ the wisest folke haue beene doted with them the spirit of giddinesse hath reigned ouer them And it hath beene Gods will to make men so brutish For when they would not hold themselues simply vnto him but were carryed away with their fickle lustes it was meete that they should come to that poynt For as much then as it is so let vs vnderstand that our Lorde giueth vs so many warnings the mo to the intent to hold vs in such awe as we may be well ware that wee be not by any meanes seduced Thus yee see what wee haue to note as in respect of the things which S. Iude teacheth vs concerning the body of Moses Now there is yet this saying further set down in the text No man hath knowen his graue vnto this day Wee knowe not which of the Prophets wrote this last Chapter The Iewes say it was Iosua but their coniecture hath no ground It is much more likely that the same Prophet which gathered the booke of Iosua did therewithall write the death of Moses also Neuerthelesse it is not without cause sayd that no man vnto this day For it doeth vs to vnderstand that it was not for one day onely that God woulde haue the bodie of Moses so hidden for then it might haue beene sayd true it is that the body of Moses was vnknowen to men but that was but at the beginning For the first boylings are somewhat too headie and God sawe that the people might haue beene moued with too great affection and by that meane they might haue corrupted themselues It is not then to be wondered at if Moses sepulchre had beene vnknowen for two or three dayes or for a moneth or for a yeare for these people were too farre in loue with him but when he was once buryed then it came to knowledge But our Lord sheweth that hee knewe well that men are subiect to ydolatrie and that not for a day onely but euen vnto the ende and that the same sinne is so rooted in vs that as soone as wee haue neuer so little an obiect by and by wee start out of our boundes Let vs marke well then that it behooueth vs to stande vppon our garde for ydolatrie is not for a time but for euer And wee take this cursed inclination from our mothers wombe so as wee bee easily allured away from the seruice of God That is the thing which wee haue to remember vppon this part of the text And therefore let vs indeuour al the time of our life to walke according to Gods ordinance and let vs also beware that wee bee not caried away after the illusions of Satan And when we our selues shall haue continued in the seruice of God let vs teach our children to doe the like that it may for euer be reteyned in the worlde so as God may be serued of al men with one common accord For if wee be recheles in that behalfe it wil abash vs to see howe the diuel will incontinently get the forehand of vs in the turning of a hand there wil followe a horrible change which will corrupt and marre all Sith wee see this let vs be steddie and constant and let vs bee so zealous to bring to passe that God may bee purely worshipped as it may continue not for one day onely but euen vnto the ende so as we may from age to age protest that Gods name is called vppon ouer vs and that he hath the whole preheminence and that the creatures howe excellent so euer they bee doe abyde in their degree and place and that they haue not occupyed the roome of God nor his soueraigne dominion Now let vs fall downe before the maiestie of our good God which acknowledgement of our faultes praying him to make vs perceiue them more and more that wee may be so cast downe in our selues as our whole seeking may bee to receiue mercie at his hand and hauing receiued it to bee so guyded by his holy spirite as we may giue our selues wholly vnto him to dedicate our selues fully to his obedience and to serue him with all purenesse both in body and soule and that hee impute not our imperfections vnto vs which are yet still in vs but that he rid them from vs day by day and reclaime vs of them more and more vntil he haue brought vs to the perfection whereunto he inuiteth vs. 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 xv of Iuly 1556. The CC. Sermon which is the second vpon the xxxiiij Chapter of Deuteronomie and the last vpon that booke 7 Moses was a hundred and twentie yeres olde when he dyed his sight was not dimmed nor his liuelinesse abated 8 And the children of Israel mourned for Moses thirtie dayes in the playne of Moab And after that the dayes of mourning and sorrowing for Moses were ended 9 Then Iosua the sonne of Nun was filled with the spirite of wisedome for Moses had laid his hand vpon him And the children of Israel obeyed him and did as the Lord had commaunded Moses 10 And there arose not vp a Prophet in Israel thenceforth like vnto Moses which knew the Lord face to face 11 In all signes and woonders for which the Lorde sent him to do them in the Land of Egypt before Pharao and all his seruants and all his Land 12 Nor in all the strong hand and al the great vision which Moses did before the eyes of all Israel IT was needefull that after the death of Moses the Iewes should know the good that God had done them by the meanes of such a man For we know that Gods gratious dealings are by and by forgotten and it is the point wherein men doe chiefly shewe their leawdnesse For although it be prooued to them that God hath helped them yea euen with signes and myracles yet woulde they passe it ouer slightly In this respect it is saide expresly heere that Moses had his liuelinesse and all his strength vnto the age of a hundred and twentie yeares Nowe wee knowe what is written in his song in the fowerscore and tenth Psalme That after a man commeth to threescore yeares ãâã 90.10 there remaineth nothing but sorrowe paine and griefe and he doeth but linger and pine away Loe what our life is Although we haue beene strong yet doe wee decay in the twinkling of an eye when wee once passe threescore yeares and it is a great matter for a man to attaine thereto I meane in such strength But nowe whereas it is reported that Moses attained to double those yeares thereby it appeareth that God strengthened him aboue the common rate of men And that was not for his owne sake onely but to the intent he might be able to susteine the charge that was committed vnto him Had not
Iewes refused Christ and therefore were refused of him 1137. b all Why it is good reason y t Christ should be aboue Moses notwithstanding he were a peereles Prophet 389. a 50.60 If wee take not Christ for our God wee haue nothing else but an Idol as for example 1137. b 20.30 To what end Christ tooke our nature vpon him 336. a 60 Iesus Christ whoÌ the Iewes haue reiected is the soule of the Lawe 269. a 30 Christ is otherwise to be heard than in his owne person 256. a 10 Christ is the onelie partie whome God will haue men to heare 256. a 10 For what cause Christ was called Emanuell 336. a 50 Howe our Lorde Iesus Christ came to preach his word 537. b 50.60 Christ hath not taken to him the name of Emanuell for naught 500. b 20 Of the most abhominable sacrifice of the Masse wherein the Papistes vsurpe the office of Christ. 505. b 10 20 c. Christ was not simplie a Prophete but the liuing God in himselfe manifested in flesh and the nature of man 1247. b 20 Christians They that call themselues Christians and take that title most vpon them are the worst enemies of God that a man can finde 529. a 60. b 10 In what respectes the Iewes were yong children in comparison of Christians 608. b 60. 609. a 10 Whether such as are setled in wealth at ease in this world can be Christians 616. b 40.50 Christianitie The first point of Christianitie what it is 125. b 50 Our affection to Christianitie declared 204. a 40.50 What is a true proofe of our Christianitie 567. b 30 Christendome Of the true marke of our ChristeÌdome what the same is 605. b 50 The cheefest point that troubleth Christendome at this day 114. a 50 Church Against a number that come irreligiouslie to the Church 205. a 30.40.50 The state of the Church and howe it consisteth of good and bad 1170. a 10.20.30 The state of Gods Church and howe hee comforteth and preserueth the same 1168. b all 1169. al The Church is the arch the piller and the gardian to Gods trueth how 1206. a 50.60 Gods Church likened vnto a vineyard and how 1153. b 10.20 God will neuer forsake his Church and how he prouideth for the gouernement of the same 1243 b all A note to be obserued in y e spiritual gouernment of the Church 94. b 60. 95. a 10 A description of y e Church of God now a dayes and in what plight they be 374. a 40.50.60 No Church in poperie at al and reasons why 1206. a 10.20.30 What is the thing that wee must doe when we haue order in the Church 528. b 20 We maie vse a Church that hath been one of sathans brothelhouses 549. b 50.60 We must not suffer anie man to steppe vp to trouble the Church 543. a 10 The cause why the Church of GOD came to such desolation 633. b 50 Who are the true fathers of the christian Church 489. b 10 Of the Temple of all Gods and the Church of all hallowes 493. a 30.40 Though Gods Church hath beene despised of the worlde yet hath it alwaies beene precious in Gods sight 489. a 10 What we ought to do when God hath once taken vs into his Church 466. b 10.20 Of the order of Gods Church whereto it serueth and that it is no impeachment to the ciuil power 461. a 10.20.30 Howe God augmenteth his Church where read most excellent doctrine 454. a b all Of the state of the Church ingenerall and how God hath wrought for the same 456. b 10 Of Gods Church and the auncientnesse of the same 489. a 10 How all such as haue the gouernment of the Church should behaue themselues 112. b 40 When and in what time it will seeme that there is no more anie Church at all 44. b 40 To what purpose God hath called vs in to his Church 411. b 50 God hath a care for the maintenance and preseruation of his Church 44. b 50.60 45. a 10 An imprecation of Caluin against such as seeke to breake the vnion of gods Church 127. b 10.20 Of the vnion and communion or of the gathering together of the Church Read the place It was Gods ordinance 126. b 10.20.30.40.50.60 What such as haue felt by experience in their lifetime how paineful a thing it is to maintaine the Church ought to doe 144. b 20 The true token that wee bee of Gods flocke of his Church 1205. b 10 What we haue to marke when God calleth vs to be of his Church 166. b 20.30 What manner of seruice God requireth at their hands that haue the charge of his Church 427. b 40.50 The right vse of such things as belong to the Church commonly called Church goods c. 430. a 20.30 Gods Church shall continewe for euer and the calling vppon his name so long as either Sunne or Moone is in the skie 43. b 60 The order of the Church is to be maintained notwithstanding many corruptions and abuses be in it 430. a 20.30.40.50.60 What shall befall to all such as withdraw themselues from the Church 153 b 10 The misbehauiour of such noted as will be taken for the pillers and vpholders of the Church 150. a 10.20.30 What our carelesnes doth cause when God taketh such out of the worlde as are able to build his Church 145. a 10 What ought to come to our remembrance so often as wee goe to the Church 1027. a 40.50.60 Of Gods promise touching the continuing of his Church the markeâ thereof 1047. b all 1048. all The Papistes alledge that it is vnpossible for God to forsake his Church 1048. a 10 c. Of the bodie of the Church and howe all estates are bound with one couenant 1027. b all 1028. a all Howe the Papistes boast themselues to be the Church of Christ and yet defile him in their life 1004. a 20.30.40 Against such as seeke nothing but to scatter Gods flocke namelie his Church 127. a 30 The Iewes haue the birthright in gods Church 124. a 20 To what end God doth gather vs into his Church 300. a 10.20 Whereto the ordinances which God hath established in his Church doe tend and to what end they are to be referred 298. b al. 299. a 10.20.30 Why the Church is generally called by the name of mother 883. a 20 Vpon what condition God chooseth vs when hee taketh vs to bee of his Church 955. a 30 The Church is the piller of truth the standard as it were thereof 253. a 10.20 and why it is so called ibidem 30 How the Pope and his rable doe what they can to bring the Church in bondage 389. a 60. b 10 A continuing lesson to al gods Church touching their safetie 1232. b 10.20 God choose the Israelits to make theÌ a looking glasse for his Church 73. a 40 Why Gods Church is neuer without enemies 1231. a 30 How our Sauiours words are
What is meant by this that Faith was reckoned vnto Abraham for righteousnesse 857. b 50.60 What constancie of Faith wee must haue Reade the whole Page of 529. A most notable triall and good proofe of our Faith 184. a 50 The Faith of Gods seruantes is alwaies the better proued by heresies c. 528 a 10. 529. a 30.40 A question whether Faith iustifieth as Saint Paul saith 30. a 10.20 Howe weake our Faith must bee at the first 527. b 40 Howe warie we must be in the keeping of our Faith 530. a 10.20 The foundation whereon the Papistes haue grounded their implied Faith 130. b 10 Faithfull In what plight and taking the Faithfull are at this daie 374. a 40.50.60 1168. b all 1169. all 88. a 50.60 Reasons to withdrawe the faithfull froÌ ouer great carefulnesse 209. b 20 Why the faithfull must not take leaue to liue euerie man after his owne liking 186. b 50.60 Gods promise of mercie to the Faithfull touching their children 190. a 60. and 10.20.30 A generall rule for the Faithfull if they purpose to leane vnto Gods promises 373. b 10.20.30.40.50 Wherto the Faithfull haue an eye wheÌ they haue examined them selues what they bee 378. a 30.40 Howe the Faithfull must assure themselues in cases of dangers and assalts of enemies 477. b all Oftentimes the Faithfull shall finde themselues abashed on the sudden yea euen though there bee no great cause why and what God warneth them of thereby 86. a 60. b 10 The difference of proceeding in attemptes betweene the Faithfull and the vnfaithfull 74. a 50.60 The thing that putteth difference betweene the true wisedome of the Faithfull and the rashnesse of such as play the loose coltes c. 74. a 50 God will haue the Faithfull to inforce themselues and howe 54. b 20 Gods drift in laying temporal chastisementes on the Faithfull 50. a 60 Wherein the Faithfull ought to rest reioyce 1090. b 60. 1091. a 10 God is soone pacified with the faithful when he is angrie 975. b 50 At what point the Faithfull are in cases of daungers and distresse 1007. a 60 b 20.30 1008. all Howe the Faithful cease not to be blessed of God though the worlde see not Gods benefites so apparantly in them 325. a all b 10 Of the principal good thinges whereunto the Faith full should aspire 982 a 50 Of some which say that they attaine Faith because God foresawe that they woulde be faithfull 167. b 30 Howe the Faithfull must quicken them selues when they haue offended 293. a 30.40.50 Howe the Faithfull ought to behaue themselues when God doeth punish them c. 143. b 10 God doeth punish the Faithfull oftentimes for other causes than their sinnes 949. a 30.40.50.60 and b 10 20.60 The Faithfull must aunswere Amen as well to the curssinges as the blessinges of God 487. a 50.60 and b 10 It is not enough for a Faithfull maÌ that he himselfe serue God somewhat else is required 507. b 40 Doctrine of comfort for the Faithfull their imperfections to fulfill Gods lawe notwithstanding 941. a 60 b 10. 1660. all 1008. all How the Faithfull are said to walke before God according to al his statuts 905. b 40.50.60.906 all Why Moses termeth God Faithful what we haue to learne thereby 318 b 30.40.319 a 10.20 The manifolde wayes whereby euen the Faithfull are depriued of Gods blessinges 947. a 60. b 10.20 Against such as vaunt themselues to be faithfull and yet conuict themselues of the contrarie 111. a 40.11 70. a 20 The prayer of a faithfull man sometimes reiected 103. b 10.20.30 Gods refusing of the Faithfull is not an vtter reiecting of their prayers c. 105. a 40 A consolation for the Faithfull oppressed with enemies 88. a 60. b 10 God doeth neuer shake off his Faithfull ones when they call vpon him 103. b 10 Faithfulnesse In what respectes there will bee no Faithfulnesse in vs. 94. a 20. Looke Vprightnesse Fall Of the fall of Adam from his Angelicall state 992. b 30. c. Notable doctrine vppon these wordes Least thou fall 141. a 20.30.40 Looke Sinne. Falling Wee haue in vs the seede of Falling Read what is meant thereby 141. a 20.30.40 Falshood What we are taught to auoide by this worde Falsehoode 239. b 40. Looke Deceite and Wrong Familiar Howe God maketh himselfe Familiar vnto men and by what meanes 12â6 a all Looke God and Presence Familiars Of workes with Familiars by whome Sathans illusions are most horrible 670. a 50.60 Familiaritie Why God woulde not haue Familiaritie betweene his people and the Egyptians 651. b all Looke Conuersation Famine The miserie of Famine and a sore and heauie threatening of the same 997 a 50.60 b 10.20.30 998. a 30.40.50 60 Diuerse meanes besides warre whereby Famine is threatened 984. b 40. Fansie Into what in conuenience they fall that serue God after their owne Fansie 492. a 20. Looke Deuise Imagination and Inuention Fansies What a mingle mangle the Papistes haue made of the Scripture their Fansies and why they haue done so 120. b 50.60 All such as in seruing of God doe followe their owne Fansies condemned 908. b 10.20 Looke Deuises and Inuentions Fare Howe our vnthankefulnesse will defile our good Fare 517. a 50 Of the Fare of the rich and the poore howe both must bee according to the blessing that God hath giuen theÌ 511. a 10.20.30.60 b 10 The wicked dealing of the worlde to maintaine their fine Fare noted 512. a 10.20.30 Howe the poore should bethinke them selues in their hard and scant Fare 511. b 10.30.60 Looke Eating and Drinking Fashions Of seruing God after the Fashions of men 526. a b al. Of resembling diuerse heathenishe Fashions in religion and the inconuenience thereof 523. a 10.20.30 Fast. Christ did not Fast of compulsion but voluntarilie and why 390. b 10 Christ did Fast by way of miracle where by the way all superstitious faltes are taxed 390. a 20.30 To what end Moses did Fast fortie daies and fortie nightes in y e mount 389. b 50 The Papistes Lenton Fast an apish imitation of the Iewish fast 612. b 10.20.40.50 c. 613. a 10 Of the fondnesse of the Lenton Fast 389. b 50 Fastes Certaine Fastes commaunded in the Scriptures and what they bee 390. a 40.50 Fasting Wherunto our Fasting must tend 390. a 50.60 To what ende the Fasting of our Lord Iesus Christ serued 389. b 60 Of the miraculous Fasting of Moses why the same was 414. a 10.20 and 9 19. b 30.40 Of the miraculous Fasting of Christ in the wildernesse which the Papistes say they imitate 612. b 40 and why he fasted ibidem 50. Of the feast of Fasting vsed among the Iewes 612. a 10.20 and b 10.20.40 50 Fat What wee haue to note vppon these wordes They became Fat and as it were so brawned that they were readie to burst with grease 1125 a. 30.40 50.60 b al c. The Iewes were
60. b 10 Of Gods accustomed Punishments in what cases hee checketh vs with strange punishments 1001. a 50.60 God doth augment his Punishments in such sort sometimes that they become miracles 989. b 10.20 a 40.50 Why we haue to comfort our selues in all the temporal Punishments which God sendeth vs. 1237. a 10 That the Punishments of God laid vpoÌ vs for some other consideratioÌ than our sinnes tendeth to our great honour 949. b all A law made for the moderating of Punishments among the Iewes 875. b al 876. a 30 The name of curssings giuen in scripture to all Punishments due to sinne where also mention is made of Punishments 766. b 60. 767. a 10 Punishments are to be executed for examples sake Read the instance 706. a 10.20 Read the whole page The intent and purpose of God in laying Punishments vppon his people 154. a 10.50 b 10 Gods reforming of men by PunishmeÌts for sinnes compared to a fornace c. 61. b 10 Wee must not measure Gods Punishments by our owne fansies 48. a 10 That the PunishmeÌts of others should be our instruction 521. a 10.20.30.40 787. b all 788. a all 42. a 60. 643. b 30.40 117. a all God doth moderate himselfe in laying Punishments vpon offenders 393. â b all Looke Afflictions Chastisements Corrections Purenes Of a spirituall Purenes which God requireth of vs and wherein the same doth consist 815. b 40 Purpose What Gods Purpose was when he deliuered the Iewes out of the Aegyptian bondage 1014. b 40.50.60 and 1015. a 10 Gods Purpose against a busie vnquiet Prince 64. a 40 Q Quarell Of three things that are to be obserued or marked in a Quarell 696. a 10 Quarels That our Quarels must not proceede vnto shedding of bloud 726. b 10.20 How Quarels are to be pacified touching this point much good matter is deliuered sermon 104. page 639 a 20 How men should bethinke themselues when they are compelled to slaie their enimies in the maintenance of iust Quarels 516. a 50.60 That we must eschewe Quarels debates and why 726. a 50.60 b 10 Quarellers All Quarellers are murtherers Read that place 220. b 10 Question A Question with what eye we can behold Gods substance 182. b 40 A Question whether God could not haue restrained the Iewes better if he had would and if he coulde why he did not 1085. a 40.50 A Question why God when hee seeth men go out of course doeth not remedie it 1086. a 10 A Question howe Iacob dying more than three hundred yeres before the partition of the lande of Chanaan could make a partition thereof 1212 a 30 A Question why Moses sayeth that the tribes of Zabulon and Isachar shall call folke and offer sacrifice with them rather than the other tribes 1219. b 30. c. A Question why God saying that hee will driue away our enimies affirmeth also that we shal destroy them 1231. a 30.40.50.60 1232. a all A Question whether faith iustifieth inferred vpon the wordes of Moses looke the place 30. a 10.20 A Question whether God chargeth a man with any thing that is aboue his power and abilitie 911. b 60 A Question whether God doe not knowe what we be without trial 349 b 30.40.50.60 A Question how it commeth to passe that God doeth cursse those whose offence is in things whereof no meÌtion is made in the lawe 934. b 10 A Question how God would haue men to protest before him that they haue walked according vnto all his statuts c. 905. b 30.40.50.60 A Question how it may be possible for men to giue themselues to the seruing of God with all their heart 911. b 30.40 A Question whether that when Moses had laid his handes vpon Iosua and he was filled with wisedome whether I say the hands of Moses had that power in them or no. 1244. a 30.40 A Question howe Moses could say that the Israelites ceased not to prouoke Gods wrath continually euer since the time they came out of Aegypt seeing the most part of them were babes or at leastwise not of full yeres of discretion 385. b all Questions Of needelesse Questions as whether satan can foresee and prophesie of things to come or no. 533. b 50.60 534. a 10.20 Against giddibraine fellowes that cast foorth fonde and trifling Questions in Gods matters 33. b 10 Quicken How God doth Quicken vs by the preaching of his word 257. a 10 Howe to Quicken vp our selues with feare and trembling 965. b 50.60 R Rachell The meaning of these wordes Rachell moorned for her children 1210. b 60 1211. a 10 Raine From whence Raine commeth as the Philosophers say 957. b 30 There was no such Raine in the beginning as we haue in these dayes 957. b 20 It is a wonderfull power whereby the Raine is shut vp in the cloudes 958. b 40 What wee must thinke so often as the Raine doeth fall from heauen 958 a 10 Of Raine giuen in due season and that sometimes it is hurtfull and what we haue to learne thereby 958. b 20.30 The diuers effects of Raine and what wee ought to marke when wee see it Raine out of season 958. b 30.40.50 A comparison made of the Raine that falleth and of Gods worde 1176. b 10.20 Wee must receiue Gods doctrine as a Raine and how 1105. b 50.60 Of Gods sending of ashes or sande in steed of Raine 966. a 60. b 10. Looke Wether Ransome How hainously they offend that thinke to Ransome themselues from y e guilt of their sinnes 821. a 10.20 Of the Ransome whereby wee are reconciled vnto God 803. b 10. Looke Redemption Ransoms The Ransoms of the Papists wherewithall they goe about to win Gods fauour 803. a 50.60 Rashnes What is the cause why men are so much giuen to Rashnes 37. a 10 In what respects mens Rashnes ought to be condemned 57. a 10.20 The thing that putteth difference betweene the true wisedome of the faithfull and the Rashnes of such as play the loose coltes c. 74. a 50 Of a number that offend God through Rashnes 174. b 10.20 Rauish A law made for him that doeth Rauish a maide that hee is likened to a theefe 791. a 50.60 b 50.60.792 all Rauishing The Rauishing of Dauids wiues before his face and why it was 977. b 30.40.50 c. Reason It is a verie harde thing to forsake our owne Reason and how 140. a 50 The Iewes condemned to bee vtterly witâesse voide of Reason why 1147. all The vse of Reason in men whereby they differ from brute beastes 1115. a 30.40.147 â 50 The Reason which the first man had was not simply in himselfe 1015. b 10 A warning that we attempt nothing against right Reason 86. b 30.40 The doctrine that mans naturall Reason cannot brooke 82. a 60. b 10 Wee must not cease to glorifie God though we see not the Reason of his doings 81. b 10 What wee
Looke Bigamie and Poligamie Will of God We must allowe our owne doinges no further than they agree with Gods Will. 49. b 20.99 b 10.502 a 10.20.89 a 10 The thing wherein it is Gods Will to be glorified 52. b 50 When we make a request clean contrarie to Gods Will our offense is double and why 97. a 50 Our affections drawe vs contrarie to Gods Will. 109. a 50 Gods Will is the rule of all wisedome and right 340. a 40.339 b 30 What Will that is when God sayth he will do the will of such as feare him 291. b 20 In saying that wee knowe not Gods Will we are manifestly disprooued Reade howe 436. a 20.30 c. A question why God seeing he is vnuariable hath but one single Will speaketh otherwise than he himselfe had determined 398. a 10.20.30.40 What the Will of God is in giuing vs sufficient to maintaine vs. 65. b 40.50 Why we pray daylie that Gods Will be doone 553. b 10 What maner of declaration we haue of Gods Will. 41. b 60.482 b 60 Remedies why wee knowe once that there is no power in vs to followe Gods Will. 32. b 60. 35. a 10.20 The fruite of leading our life according to Gods Will. 37. b 20 God hath made vs instruments whereby to worke his Will though wee cannot stirre one finger to doe well 26. b 10 God hath vttered his Will vnto vs in the holie scripture 33. a 10 The meanes whereby wee knowe the Will of God 563. b 10 We must iudge generally of Gods Wil according to his teaching of vs and where the same is contained 635. b 10 The recorde of Gods Will and testament 753. b 10.482 a 30 Will of man A kinde of lust that carrieth the Will with it 242. a 10 How and in what sort God performeth our Will 291. b 30 It is a worde that ought to pierse our heartes when it is saide that God doth the Will of man looke well on that place 395. a 10.20 Whether our Will is able to choose either good or euill 1053. b 10.20 That all sinnes proceede of the Will and that in examining of our selues well we must begin at our will 690. a 40.50 That it is in God to procure vs the good Will of such as be our malicious enimies as for example 995. a all b 10. Looke Freewill Wilfull For what cause it will be said that Gods seruantes are Wilfull 57. a 10 In what danger wee bee when we are once become maliciously Wilfull in our sinnes 393. b 40.50.60 394. a 10 Whereof it commeth that the papistes at this day are so Wilfull 388. a 40.50.60 Wilfulnesse When we haue done amisse wee must learne to absteine from Wilfulnesse 34. a 10 How men with Wilfulnes haue estranged themselues from God in all cases looke well vpon that 485. b 30.40 We cannot go amisse from Gods truth but of meere Wilfulnesse reade the place 370. b 20.30 140. b 50 The Wilfulnesse of the Papistes and how vnreclaimable they be 1164. b 20.30.40.50.60 Wildernesse To what ende God shewed the two visible tokens of fire and a cloude to the Iewes in the Wildernesse 41. a 40.50 The Wildernesse wherethrough the Iewes passed is not so dreadfull as the damnation wherein we were 27. a 60 That Christ lead the Iewes in the Wildernesse and howe 1123. b 40 The Wildernesse wherein the Iewes wandered fourtie yeeres a figure of our state in this worlde 368. a 40 50.60.41 b 60.45 a 60.49 a 10.20.1118 b all 1119. a all 109. b 50.72 b 10 The cause why God sware in his wrath that all the carcases of the people should rot in the Wildernesse 71. b 60. 72. a 10 The maner of the Israelites murmuring in the Wildernesse 49. a 10.20 Wiles That such as haue bin faithfully taught may well repulse all the Wiles of Satan 527. b 50.60 reade the place Looke Snares and temptations Wine Howe Wine is defiled and becommeth vncleane vnto vs. 557. a 20 Wine and workes compared and in what sense 858. a 20 Wings Of Gods gathering of vs vnder his Winges and that it is our partes to flie thither for our safetie 1121. b all 1122. all Looke Protection Wise. We cannot be Wise before God till we be become fooles in our selues and when that is 120. b 30 What men must doe to become Wise. 120. b 40 What mischiefe followeth the imagining of our selues to be very Wise. 1139. a 50.60 Wisedome The thing that putteth difference betweene the true Wisedome of the faithfull and the rashnesse of such as play the loose coltes c. 74. a 50 Such fulnesse of Wisedome in the gospell as a man cannot wish any more 911. a 10.20 In what respect it is saide that Iosua was filled with the spirite of Wisedome c. 1243. b all What is the chiefe point of our Wisedome 1148. a 20.113 b 30. 1025. b 10.20 The Wisedome which the first man had was not simply in himselfe 1015 b 10 What is a Christian mans Wisedome and of the vaine wisedome of the worlde 1112. b all 76. b 60. 1147. a all 1025. b all Of diuerse fellowes that thinke themselues men of great Wisdome when they be starke fooles and ignorant 1112. b all Howe we shall finde all perfection of Wisedome in Gods schoole 177. a 60 122 a 20 What ignorance that is which excelleth all the Wisedome of the world 251. a 50 Why it is said that the true Wisedome is to feare God 266. b 30.40.339 b 40 See howe the great treasures of Gods Wisedome are laide foorth to vs. 182 b 50 What kinde of Wisedome Caluine calleth cursed 294. b 50 Notable doctrine vpon these wordes This is thy Wisedome c. 120. a b all 76. b 60 What Moses sheweth vs when he intituleth Gods worde and his lawe to be our Wisedome 120. b 10.20 That there is none other Wisedome but one looke vpon the place 120. b 20 By what meanes God giueth vs discretion and Wisedome 120. a 50 Wish Whereof we ought to haue regarde if our minde moue vs to Wish or to say I would âame haue this or that 410. a 50 A kinde of correction taught vs when we Wish that thing of God which we cannot tell whether we shall obtaine or not 100. a 10.20 Looke Desire and Request Wishes What kinde of examination wee ought to take of our Wishes 99. b 50 The Wishes of men in this worlde and howe they flie in the aier 1227. a 20.30 c. Looke Desires and Requests Witnesse One Witnesse alone must not be beleeued in a criminall cause 699. a 10.50 60. b 10. c. 635. b 40 Most excellent doctrine vppon these words Heauen and earth shal beare Witnesse against vs. 148. b 30.147 b 40.50.148 a all 1069. all 1070. a 10.1104 a 40. b 10 Howe Gods worde must be a Witnesse to vs of our saluation damnation 1093. a all Not so much as one Witnesse to be had against blasphemie though he