laymens bookes as they terme them But it ought to suffice vs that God telleth vs here with his owne mouth y t he himselfe sitteth in the seate of Iustice where earthly men be ordeined in his name and that whereas there be Priests and Iudges he wil haue men to know that that is not done without him but that he mainteineth that order because hee hath once established it among vs. When wee heare such doctrine proceeding out of Gods own mouth must it not needes be that we be too too dull and y t the deuill hath made vs starke beasts if wee be not touched with it Nowe then let vs not looke to haue stockes and puppets set before our eyes to gaze vpon but let vs haue Gods liuely image printed in our heartes and let vs consider that seeing it is his will to haue mankind gouerned by that meane he doth also assist it and is at hande vnto it so as the thinges y t are doone there are guided by him ought also to be referred vnto him And that wheÌ„ we come thither it is to appeare as it were before his maiestie as I haue declared already And this serueth not only for earthly Iustice but also much more for the meetings y t are made to the ende y t God should teach vs by his worde For when we come hither to heare the doctrine of the Gospel God is much more apparaÌ„tly present with vs therein than in the order of Iustice. True it is as I haue sayd already that when we come before a Iudge we come before God but here is the spirituall doctrine whereby we should be lifted vp to heauen mens lawes are of no account here because there is none y t speaketh but God Therefore let vs marke that when we come to the Church to be taught or when any of vs openeth the byble at home in his owne house Iesus christ must needs be there as though we sawe him before our eyes Not that wee must haue any fleshely conceite of him but that we must approch vnto him by fayth and consider howe it is not in vaine that he hath tolde vs Matt. 1â— 20 that wheresoeuer two or three meete together in his name there is he in the middes of them Then let vs consider that not onely we be heere before the Angelles of heauen but also that the sonne of God beholdeth vs. And as hee liketh wel of the confession of the faith which we make vnto him and of our obedient resorting hyther to knowe the will of GOD his father and to suffer ourselues to bee gouerned by him and by his doctrine so likewise when we come hyther faynedly so as wee make none account of his worde or beare ourselues in hande that wee be discharged for tarrying heere an houre or twaine wee must come to a reckening for it for we vnhallowe the thing which our Lorde Iesus Christ had made holy for our saluation Wherefore is the doctrine preached vnto vs Is it that God hath any profite by it No but for our benefite Nowe if the same be disappointed through our vnthankefulnesse is it not a trampling of the precious stones vnder our feete which were offered vnto vs It is the foode of our soules and wee will not eate of it but will needes fast still or rather wee bee filled with winde there is no true sustenaunce in vs. Of whome is it long but of our owne leaudenesse that wee thrust away the grace which God did put into our handes And therefore that wee may bee the better disposed to receiue the Gospell let vs vnderstande that wee must neuer repayre to the Church but we must thinke that our comming thyther is to offer ourselues into Gods presence so as our Lorde Iesus Christe may beare such sway there yea and bee so present as it may appeare that the grace and power of his holy spirite accompanie him that his worde may haue such force as to enter into our heartes to touch vs to the quicke and to edifie vs. But if wee haue our eares beaten with the thinges that are preached vnto vs and in the meane while our liues bee nothing aunswerable to the same but wee continue as colde as wee were before that commeth to passe because we consider not that our Lorde Iesus Christ is present to make his worde auaylable which is vttered to vs by the meanes of men That is the thing which we haue to gather vppon this text where it is sayd that the parties which are at variance must appeare in the presence of the Lord. And it is added that they must also appeare before the Priestes and Iudges for the time beeing It is an exposition of these wordes of God And to what ende serueth that That folke shoulde not haue an eye to mennes persons but rather consider what state they represented there Were the priestes made at their owne pleasure No. No more were the Iudges GOD was the author of them both Nowe then forasmuch as he hath sette them in that office and gouerneth them by his power hee will haue men to knowe that he himselfe is there And Moses will in any wise haue the priestes to be there not that the ciuill iurisdiction is allotted vnto them as I haue declared heeretofore but to strike the greater reuerence into such as hadde to deale or to doe in matters of so greate importaunce For if a man be anoyed by falsewitnesses hee is as good as halfe dead already And therefore he was to be succoured by an extraordinary means That is the cause why God ioyneth the Priestes and the Iudges together Yet notwithstanding it is sayde that the Iudges shall make good inquirie of the matter Wherein he sheweth that which wee haue seene heeretofore namely that to comforte one man wee must not greeue an other For it is no small thing to ouerthrowe an euidence I haue tolde you heeretofore howe it is a holy thing Nowe if any man abuse it he must be punished for his labour But yet on the other side it must also be well knowen and verified that such an abuse is committed Therefore is it sayde expresly that diligent inquirie is to be made For it is a sore matter to alâ—er or reuerse a thing that hath passed by order of Lawe And for the same cause it is sayde If hee be founde to haue giuen false euidence and to haue practised to doe his neighbour wrong let him be punished with the selfesame punishment and let not thine eye spare him but ridde away the euill from among you to the ende that they which heare thereof may be afrayd and no moe such deedes be committed afterwarde Heere Moses noteth the circumstances which euen the heathen themselues knewe For we must alwayes come backe to that which is spoken in the eight Chapter of Salomons prouerbes Prou. 8.15 where it is sayde that it is through Gods wisedome that kinges reigne and that Lawes and statutes are made
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 cōmers 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 thē 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 thē 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 cōprehend 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 sermōs 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
knowe it is able to burne vp a forest a citie or a whole countrie and therefore wee ought not to dout but that God is strong ynough for our enemies seeing hee is a consuming fire So likewise when Dauid intendeth to comfort himselfe in the middest of his greatest troubles so as hee seemeth to be hemmed in on all sydes and readie to be swallowed vp into the gulfes of hel we heare how he oftentimes sayeth that God is a consuming fire Psal. 〈…〉 assureth himselfe that all they which set themselues after that fashion against him shal be consumed thereof and they that conspire his death shal be deuowred of that fire which consumeth all things After this maner must we put this saying of Moses in practise And from hence hath Dauid drawen his saide doctrine as from the fountaine that serued all the other Prophets to gather right comfort of wherewith to resist and ouercome all the troubles that coulde befall them and the same also is the cause why Moses declareth that God is a consuming fire to dispatche all the enimies of his people Also Dauid fleeth therunto for refuge whensoeuer hee seeth great armies imbattled against him so as he is as a man past hope of victorie and is as good as banished out of his owne countrie yea and moreouer there are so manie that practise his destruction that he is vexed out of all measure Yee see then that he is as a wretched man in vtter extremitie and as a silie creature past hope of recouerie and yet for all that hee ceasseth not to make his boast that hee will neuer bee afrayd as long as hee hath God on his side And after the same manner doeth Sainct Paul conclude If God bee on our side Rom. 8.29 who shal be against vs Not that wee shall not haue store of enimies but that they shall not bee able to preuayle against vs. They shall make their triumphes aforehande but the victorie shall goe with vs if wee haue God for our defence Nowe wee see the reason of this similitude In the fourth Chapter of this booke Moses vsed the like saying but it was to another purpose For there his meaning was to stirre vp the people to feare and warinesse Deut. 4.24 And in deede wee haue neede to knowe that God is a consuming fire two wayes The one is the same that wee haue seene in the fourth chapiter which is also alleaged by the Apostle in the Epistle to the Hebrewes who expoundeth this text faithfully Hebr. 12.29 saying My friendes it is a dreadfull thing to fall into the handes of the liuing God let vs beware howe wee dally with such a Lorde and let vs receiue his worde with all reuerence or else wee shall finde therein that God is a fire to consume vs. In deed when God commeth to vs and calleth vs vnto him hee allureth vs graciously and hee sheweth vs all manner of gentlenesse and fatherly louing kindnesse But yet howsoeuer he deale his meaning is not that men should abuse his goodnesse as we see these scorners do of whoÌ„ there is euer too great store We see a nuÌ„ber of scorners in these days which skoffe at Gods worde bearing themselues on hande that he which reigneth in heauen hath no authoritie ouer them They ouershoote them selues with desperate malapertnesse and bewray themselues to haue no more religion than dogs yet they perswade themselues that they may mocke with God after that fashion in al matters yet notwithstanding that they shall skape vnpunished Now forasmuch as men are so thanklesse do set vp their hellish bristles against god to despise his goodnes it is saide that they shall feele him to be a consuming fire Although hee shewe himselfe a father auowe vs to be as his children so as he will hold vs nourish vs in his lappe of purpose that we should behaue our selues mildly towardes him yeld him his due honor and loue yet if we abuse his gracious fauour so as we yeeld him no reuerence nor subiection then in steed of feeling his fatherly louing kindnesse wee shall finde him a consuming fire to deuour vs. Thus yee see howe wee must first of all take holde of that which Moses sayeth here to the intent wee may liue in awe feare and humilitie and alwayes holde our selues vnder the yoke and obedience of him that hath adopted vs and be true children towardes him as he is a father towardes vs. Howbeit let vs marke herewithall that he is a consuming fire to deuour our enemies When wee see our enemies threaten vs and that they become proude and stately against vs so as it may seeme that they shoulde destroy vs with their onely lookes let vs take holde of Gods power to comfort vs in all our afflictions and let vs consider that it is ynough for vs that God is a consuming fire Thus ye see howe we must apply this doctrine to double vse first that it may bee as a brydle to holde vs in awe and subiection vnder our God and secondly that it may bee as a bulwarke to outstande all temptations When wee bee striken in feare because wee heare that our enemies doe practise all that euer they can against vs and that it is in their hande to ouerthrowe vs and destroy vs yet let vs come still backe to this point and say Well then and what shall our God doe Thinke wee that he â—itteth ydle in heauen In deede it may well bee that for a time hee will suffer vs to bee vexed and to haue our neckes vnder the sworde and to bee as silly sheepe led to the slaughter but yet for all that our life is precious in his sight because hee hath chosen vs to bee his heritage And although hee suffer vs to bee troubled for a time yet in the ende hee will make vs to perceiue that hee was alwayes at hande with vs so as wee shall haue continuall cause to glorifie him specially when wee shall see that hee shall haue ouerthrowen all those which now haue their whole swindge against vs in comparison of whom wee be nothing at all Thus much concerning the saying wherein God is called a consuming fire Now Moses commeth to the seconde matter which wee haue touched which ought to be wel marked namely that when God hath helped succoured vs and done more for vs than wee looked for or than our witte could conceiue we must yeeld him his deserued glorie so as wee be not sotted with pride and ouerweening to challengde that to our selues which belongeth alonly vnto God let vs beware of such vnthankfulnesse Againe let vs not imagine that God serueth his turne by vs in respect of any worthinesse of ours but let vs vnderstand that his choosing of vs is onely in respect of his owne good will Wee shall not finde any deseruing at all in our selues in this behalfe but it is of his onely free mercie which hee will
let all others alone reached you his hand to gouern you Sought he his own profite or aduantage No. Seing then that you be so gretly boūd vnto him serue him w t the better wil. Here we see in effect two things The one is Moses his confirming of the Israelites still in the doctrine y t we haue heard which is y t all of them shoulde learne to glorifie God for their welfare acknowledging themselues beholden to him for all good things so as they haue not any worthines or deseruinges to vaunt themselues of but must exalt their God vtterly abase thēselues Marke y t for the one point And out of this proceedeth the other point which is that such as haue had such experience of Gods goodnes towards thēselues are taught aforehand to glorifie god must take courage to serue him y e more frankly offer themselues to God with a more zelous will to be quietly gouerned ouerruled by him Thus ye see y e two pointes that are to be gathered vpon that text Yea let vs mark well how it is not without cause y t Moses standeth so much vpon y t doctrine For wee see how the vnthankfulnes of men is so great y t they labor continually to deface Gods goodnes by reason of y e cursed roote of pride loftines which cannot be quite cleane taken from vs. Men then do alwayes beare themselues in hand y t they be somwhat worth therupon they stand in their own conceits yea euen as it were in despite of God Although God lay on sure loade vpon our heads with beetles yet ceasse wee not set vp our bristles stil to grunt at him to think there is yet some vertue or power in vs. For this cause Moses thinks it not ynough to haue said once or twice you must father all your welfare vpon the onely fauour of God but he returneth eftsoone to the confirming of the same doctrine to the intent that mens cackling might be y e better stilled and that such as deceiue themselues through their vaine imaginations might learne to conclude in the end y t it is not for vs to looke for any valour or worthines in our selues but that we must yeld God that which belongeth peculiarly vnto him namely that his calling of vs his choosing of vs his maintaining of vs likewise our hauing of his word our reteining of some order in the Church come altogither of him so as we cannot say we haue gotten them by our owne skil cunning or strength Thus much concerning y e first point Nowe for our better confirmation herein let vs compare our selues with the Angels with al the world besides let vs think thus what are we Truely if we go no further than to our owne selues we may haue our eies dazeled we know y t naturaly men do so besot themselues y t they be as good as bewitched with the fond imaginatiō of their own worthines Therefore if we should looke no further than to our selues it would seem to vs y t we be something worth but if wee looke further of fall to considering with our selues What are other men Do they not set as much or more by thēselues than we do yes if there were a third partie to play y e iudge would he not make more account of them than of vs Yes For to outward showe there is much more greatnes riches worthines honor there is much more discretion wisedom in thē than in vs. What is the cause then y t God hath chosen vs let the others go Haue we any thing wherof we may be proud Alas no if we be not ouerfarre besotted in our own fond imaginations But if we cannot yet be brought to this reason by cōparing ourselues with all the worlde beside let vs mount vp a litle higher come to y e Angels of heauen Could not God haue contented himselfe with his Angels w tout cōming vnto vs. We be but poore wormes there is nothing but rottennesse in vs yet god vouchsafeth to seeke vs. His wil is to haue vs to be his chilren not only to enioy his gifts benefits here beneath but also to aduance vs vp to his heauenly kingdom And for what deserts of ours None at al. Wherefore seeing we cannot be so beaten down at one blow as to come humble our selues vnto God let vs wey well these words of Moses bethink vs of the thing that is told vs here namely that the heauēs of heauens are the lords For Moses thinkes it not ynough to say simply the heauēs but he inlargeth his speech yet further saith the heauens of heauens It had been ynough to haue saide the heauens for seeing that y e earth how wide and houge so euer it be is nothing in comparison of the vnmeasurable greatnes of the skyes y e only word heauens ought wel to haue sufficed But Moses intēded to expresse it yet more in saying the haeuens yea euē the heauēs of heauēs In respect wherof he repeteth thos◠words three times as if he should say God can find a kingdō large gret ynough of such widnes as he shal not need to com borow some litle corner in the world to lodge in he needeth not to seeke in darke caues for any thing wherewith to set foorth his glorye Men are but wormes they be but like frogges in a puddle of myre and shal God come downe here belowe to make his glorie shine there Hath he not his heauenly power to shewe there aboue that he hath soueraine dominion ouer all creatures Must he be faine to stande to our courtesie for the dooing of any thing So then we see that men must not onely become drunken beastlike but also starke diuels through pride if this declaration of Moses make them not to stoope to acknowledge it to be good reasō that God should be glorified euery where and that they ought not to reserue to themselues any whit of the praise of their owne saluation or welfare Now furthermore Moses addeth that Gods affection towards that people his louing of them to choose their seede proceeded onely of his own good wil. Your God saith he hath dominion ouer heauen earth And yet notw tstanding he hath vouchsafed to be your Lord. What is the cause therof Moses hath shewed it alreadie But yet hee addeth for greater confirmation that God did cast an ernest free good wil towards this people The first word which he vseth signifieth sometime to cleaue vnto sometime to take pleasure But here the proper natural meaning of it is that God tooke pleasure in that people so that he acquainted himself with them through a free loue for he addeth the worde Loue thereunto Ye see then that willing pleasure went afore afterward loue ensued of it and it serueth to shewe that it is a fondnesse for men to
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 theÌ„selues 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 coÌ„mitted 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. â—â— 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— â—â— 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
to heale them wheras his suffering of the wicked folks sinnes to come to full rypenesse is for that he punisheth them not but deadly Thus ye see what wee haue to beare in minde where mention is made of two or three witnesses Furthermore hereby we bee warned not to make delay till wee bee conuicted by witnesses before men Let the remorse of our owne conscience be a sufficient rebuke vnto vs for it is as much as if God cyted vs before him made vs to be indyted impanelled a quest vppon vs condemned vs. Doth our own conscience speak to vs It is as much as if God had made great Registers of our sinnes wee sawe witnesses brought in against vs not one or two but a hundred For as I haue sayd alreadie our own conscience is of more force than a hundred witnesses Ye see how euery man ought to looke neerly to himselfe so as wee wrye not our mouthes when wee haue done amisse vnder colour that no man hath perceiued vs that there bee no witnesses that can shame vs for it before men Also let vs marke y t inasmuchas our Lord hath sent vs his Prophets and Apostles they be such sufficient witnesses as shal be heard before all y e priuate persons that can bee brought foorth at this day against vs. 2. Cor. 13.1 S. Paul speaking to the Corinthians sayeth that seeing hee had written to them alreadie told them of their faultes and doth likewise againe the second time if they amend not it was all one as if they were conuicted by two or three witnesses Yea he vseth this selfesame text ye know sayth he that God hath ordeyned that two or three witnesses shold be credited Now I come to you againe looke how many times I speake so many recordes will it be against you before the heauenly Iudge I summon you not here before men neither will God forget the things that I doe towardes you for his stirring of mee vp to giue you warning is to hold you the more conuicted Now let vs apply these thinges to our selues let vs vnderstand as I sayd afore that seeing we haue Moses the Prophets wee haue witnesses ynow True it is that they speake not as now before men they let vs alone and trouble vs not but yet for all that let not vs fal asleepe for our flattering of our selues will stande vs in no steede but to plunge vs the deeper in Gods curse But forasmuch as our Lorde setteth vs these witnesses before our faces let euery of vs bethink himselfe seeing wee haue here our Lord Iesus Christ and his Apostles let vs be the more moued to make our own inditements and to preuent Gods iudgements For if wee condemne our selues 1. Cor. 11.31 it wil bee a meane to obtaine fauour at his hand and our faults shal bee forgiuen vs if we craue pardon w t vnfained misliking of them desiring to depart quite cleane from them And not only y e Prophets Apostles shal be our witnesses before God but also all y e faithfull that euer haue beene in the worlde shall reproue our vnbeliefe disobedience if wee become not the better by the doctrine that hath been preached vnto vs. And for that cause doth the Apostle in the twelfth to the Hebrues say Hebr. 12.1 y t we must haue a good eye to the great and thick clowd of witnesses Hee vseth this similitude there which at the first may seeme fond neuerthelesse it is not without cause that hee saieth there is a great thick clowd of witnesses after he hath made mention of the Martyrs that had suffered For we see that the faithful were constant to death held out to the vttermost when men went about to turne them away from the lawe of God so as they could not bee made to swarue or step aside for any torments that were put vnto them All they saith he are witnesses As if he should say there needeth none other proces against vs before god for our negligence in these dayes in so much that if wee faint for feare forsake God his worde our proces is sufficiently concluded information is already giuen against vs saith he And why so For it is not a two or three witnesses onely but a great cloud of witnesses that stand vp against vs which are able euen to stop our eyes Seeing then that the case standeth so with vs let vs note that it behoueth vs to set our eyes more aduisedly vpoÌ„ God to better our selues in such wise by the thinges wherewith hee enlighteneth vs in his worde by the doctrine which he will haue to bee confirmed vnto vs by such witnesses as hee raiseth vp daily bringeth foorth as wee tary not til he shame vs confound vs before men but let euery of vs condemne himselfe Thus ye see what we haue to marke in making comparisons betwixt the iudgementes of men and the iudgements of God Namely that although meÌ„ do let vs alone we mâ—â—â— not think we haue sped the better for our inditement is throughly framed afore the heauenly Iudge though our faults were hidden buried before men so as neuer any mention or incling were made of them Now to make a conclusion of this text wheras he saith that all cases shal be stablished in the mouthes of two or three witnesses it was our Lords will to speake here generally doing vs to vnderstand that if that were not there woulde bee no more order among men For if men will not be contented with two witnesses offences must needes be fostered there wil be euery day greater disorder than other whereby Gods wrath shal bee prouoked against the whole countrey as hath bin said before Therefore is it requisite that all matters shoulde bee stayed concluded at the mouth of two or three witnesses That is y e drift of Moses in speaking so Howbeit men wil allege thus It is a dangerous matter for false witnesses may be suborned if they be belieued a maÌ„ may soone be oppressed he might be wronged in a rightful case It is true y t such allegation may be made examples therof are to be seene But yet doth it not follow y t there should not be some certeine rule for men to direct themselues by to hold themselues vnto whatsoeuer inconueniences may be alleaged For we see that when meÌ„ be minded to do euil they seeke the darke by all the meanes they can they sounde no trumpet they call no witnesses to their doings If it bee a thing that is for their aduantage profite they can skill welynough to call witnesses but when they do euil they hyde themselues though they be spyed yet they go about to bleare mens eyes And what woulde come of it then seeing there are so many shiftes vsed to conceale euill doings if two witnesses might not bee admitted in a matter Neuer
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 IudgemeÌ„t 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 â—eest 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
this It is for that he seeth vs to be so blockish and grosse that although hee shewe as with his fingar that it is at his hand that wee receiue all goodnesse yet is it his meaning to make vs to perceiue it in a more visible maner And that is the cause also why hee sayth Osee. 2.21 That he will heare the heauens and the heauens shall heare the earth and the earth shall heare the corne and all the seedes y t be committed vnto it When the husbandman soweth his graine well he layeth it vp as it were in prison it seemeth to be as at the mercie of the earth The earth then must coÌ„ceiue y e corne nourish it make it to spring in likewise giue it substance But doth y e earth heare the Corne â— It is deafe that is to say it hath no power to make it to prosper except it be heard of others And how is that The earth as I haue sayd looketh vp to heauen and after a sort openeth her mouth it cleaueth when it feeleth extreme heate and is not watered as it woulde The heauen then must bee faine to aunswere to the earth The heauen What can that doe Can the heauen giue water It hath none except GOD drawe it vnto it by his secrete power Leui. 26.19 Deut. 28.23 In very deede wee shall see hereafter how God threatneth to giue a brasen heauen It is needefull then that God do heare the heauen and that we repaire thither So then as often as it reineth wee must vnderstand that God openeth his Treasures which are else shut vp God as I haue sayd could euen without rayne or deawe cause the earth to bring forth fruite but hee vseth such meane as he knoweth to be conuenient for our dulnesse and hee doth so to the intent that we should haue the lesse excuse that if we be vnthankfull vnto him and close our eyes against so apparant a matter wee should be so much the more blameworthie at the last day and bee sure to yeelde account for our wilfulnesse in refusing to knowe the thing which ought to bee throughly knowen vnto vs. Thus yee see what wee haue to beare in minde Whereupon Saint Paul speaking of the ignorance which was in the olde world Act. 14.16 before the Gospel was preached sayth that all people went astray lyke brute beastes And what was the reason Because the doctrine was not yet taught which is the true light to shewe vs the way of sauing health Deut. 30.15 as we shall see in the thirtith Chapter Notwithstanding he addeth that God neuerthelesse leaft not himselfe without witnesse Act. 14.17 And his vsing of this manner of speach Hee lefte not himselfe without witnesse is as much as if hee sayd Wherefore For hee hath sent rayne vppon the earth in due time and season hee hath sent faire weather also These be Gods witnesses which declare that as hee hath created the world euen so hee doth vpholde and preserue it these bee the witnesses that speake with a lowde and cleare voyce saying that wee must looke vnto GOD for all the nourishment that hee giueth vs. And that is the cause why I sayd that we should marke well this saying that God wil open his Treasures For although wee see what great riches God hath set in this world what sundry sortes of beastes what hearbes what trees and what a number of all other thinges yet should all these thinges go to decay vnlesse God sent vs dayly from heauen the thinges that are requisite for the preseruation of this lyfe Could wee abide three dayes without the light of the Sauiour If God gaue not the naturall vertue to euery seede what were it Wee should quickly perishe And if there were none other matter but that whereof I spake euen nowe concerning the earth it woulde soone dry vp vnlesse God remedied it These therefore be the good Treasures which God bestoweth on vs. And when it is his will to shewe himselfe a father towardes vs he layeth the heauens before vs that wee might see it there And it is asmuch as if God should liâ—t vs vp by the chin and say Poore creatures when ye seeke to bee fedde you looke whether you haue laide corne enough into the ground or no. Indeed that is a thing which you must looke vnto but yet you must first of all goe higher and lift vp your eyes to mee and euen nature it selfe doeth compell you so to doe For ye knowe that without rayne the earth cannot prosper And therefore forget not the thinges which I shewe you day by day and whereof you bee conuicted by experience This is the good Treasure whereof Moses speaketh he expressely addeth The heauen For what cause For if hee had sayde GOD will vtter his bountifulnesse both from aboue and from beneath truely it ought well to haue contented vs but yet bycause of our infirmitie wee see howe God is fayne to expresse the matter more plainely as hee also sheweth that wee must come vnto him and looke vp to the heauens bycause hee calleth vs thither and hath set such order that he will haue vs to thinke our selues to be as barraine and hungerstaruen folke vntill hee hath powred his goodnesse vpon vs from aboue Nowe hauing spoken of this good Treasure hee sayeth Hee will giue rayne in dewe time and will blesse the woorke or labor of thy handes By speaking of due season hee sheweth vnto vs that this Gods giuing of rayne vnto vs in due time proceedeth of a speciall care For sometimes rayne is verie hurtfull as wee see before our eyes Whereuppon wee must conclude that if GOD had not the power and skill to stay the rayne the fruites of the earth and also the bodyes of men shoulde rotte What doeth the raine of it selfe It engendereth but rottennesse On the otherside wee see that the raine refresheth in season giueth strength vnto the grounde whereby wee see that it is the Treasure of God for to giue vs sustenance And why is that Bycause God knoweth it is good for vs that hee cause it to raine Let vs therfore when wee see it rayne out of season let vs marke how GOD sheweth vs that it is verie requisite for vs that he doe watch ouer vs and that no drop of rayne fall without his commaundement according to this which we haue heard before Psal. 18.12 namely That he holdeth the waters aboue as it were in bottles The cloudes be dreadfull bottles But the Prophet woulde haue vs to consider that it must needes be a wonderful power whereby the rayne is shut vp there or else wee shoulde bee drowned out of hand at leastwise it would serue but to rotte vs as I haue sayde alreadie And here by the way wee be admonished as shall be sayde hereafter to consider our sinnes and trespasses and to thinke that when God giueth vs extraordinarie raines they be as punishmentes for our offences
againe notwithstanding that they haue bin as folke forlorne and past hope of recouery For God speaketh not to such as had committed but one onely fault or some two or three faultes or to such as hauing done amisse did not wholy giue themselues ouer to wickednesse but he speaketh vnto such offenders as had made warre long time against him and despised his word and bin deafe to all his warnings and had made but a mock of them Yet notwithstanding he doth not cease to threaten them stil. And to what end and purpose Euen to winne them by his amiable goodnes So then although we haue bin misaduised for a time yet is it better for vs to turne late than neuer and so shall wee fare the better by that which is shewed vs here by Moses Now consequently hee sayth That God will cause the plagues of Egypt to turne vppon the Iewes Wee vnderstand that God did so afflict the Egyptians as that they were a terror vnto his own people insomuch that the Iewes themselues were astonished thereat notwithstanding that they were exempted from the euil When the Egyptians were oppressed to the vttermost thereby the Iewes vnderstoode that God spared them and that hee held them in his protection because hee smote their enemies and in the meane space did keepe thē in peace and rest And this wee see chiefely in his killing of all the first borne of Egypt For GOD had commaunded that the doore postes of the houses should be marked with the bloud of the Paschall Lambe Exod. 12.7 There God gaue a singular testimonie vnto the Iewes that hee woulde spare them and during that while he turned his wrath and vengeance against their enemies But now he saith here cleane contrary That God will cause those very plagues to returne backe For the worde that Moses vseth doth importe as much as if he shoulde say Thy fathers sawe howe God turned his wrath against the Egyptians but nowe they must returne backe againe vppon thee because thou makest none account to honor and serue him which hath loued thee so much and to whome thou art so greatly bound By this saying we be admonished that when God hath forborne vs for a time and moreouer for the loue that he beareth towardes vs hath punished our enemies and shewed himself a contrarie partie against them for to maintaine vs wee must not therefore flatter our selues but rather bee more diligent to walke in his feare For when we will not acknowledge such grace but rather abuse it quite contrarie it is good reason that our Lorde should cause the thinges to returne backe vppon vs which hee had sent vppon our enemies thereby to shewe vs that hee held vs in his defence and safegarde It is sayd that the people of God shall bee as a fyre kindled to consume all the wicked and vnbeleeuers And God will shewe the same in very deede But if we will needes kindle his wrath through our sinnes and transgressions then the fyre that shoulde haue bin vppon the vnfaithful must fall backe vppon our selues and we must perishe therewith Let vs therefore consider well of this worde and let this which is recited concerning the land of Egypt be vnto vs a myrror and a learning that we at this day may apply it to our owne vse according as all these thinges bee written for vs. Let vs marke I say what our Lorde did in olde time for the Iewes and let vs vnderstand that thereby he gaue record what loue hee beareth to his Church But yet therewithal let vs take warning to yeelde our selues in such wise obedient vnto him as he may continue to doe vs good and that this couenant may be confirmed betweene him and vs Exo. 23.22 Namely I will bee a friend vnto thy friends and an enemy vnto thyne enemyes It is certaine that this promise was giuen to Abraham howbeit to the ende that wee also should inioy the same Now if we cānot suffer God to be our friend but rather wil make war against him and breake the faith and aliance that is established betwixt vs then whereas afore hee did set himselfe against our enemies now hee must be faine to fall vpon vs and to make vs to feele his infinite power vntill wee be quite confounded and brought to nought Therefore while our Lorde spareth vs let vs acknowledge his goodnesse and not prouoke his wrath to make vs to feele his power in smiting vs. And moreouer when as we see that whereas the vnfaythful shoulde be striken at his hand wee feele the first blowes let vs acknowledge that it is meete it should be so because we haue broken the peace which he had made with vs. Let vs not thereupon be discouraged howsoeuer the worlde goe but let vs stick to him stil. Furthermore let vs not tary till he proceede to extremitie And if we be not so wise as to haue that discretion at the first yet at leastwise let vs benefite our selues by the aduertisements which are set down in this place After that manner shoulde wee put this text in vre Now Moses saith expresly that the Iewes feared the plagues of the Egyptians and that they had good cause to stand the more in dread of them for that in beholding them vpon their enemies they were then astonished at them therefore it was good reason that they should magnifie the goodnesse of God but howsoeuer the case stoode the plagues which God sent vppon the Egyptians were so great and so horrible that the Iewes must needes be amazed at them albeit that they themselues were free from thē because they beheld such an alteratiō of nature Nowe if they feared the wrath of God whilest it was vppon their enemies and had therein a testimonie of his loue goodnesse what ought they then to doe when God rusheth vpon their heades and that they must be faine to feele the selfe same plagues which came vppon the Egyptians Must they not needes be doubly dismaied Yes and therefore we see that this threatning is not superfluous but serueth to waken them according as we haue sayd herebefore and as experience sheweth that we be too much deafe yea and as it were senselesse when God doeth warne vs and that he must smite vppon vs as it were with a hammer or else will wee neuer vnderstand what he saith And so ye see the reason why this word is expresly set downe Now when we see that God punisheth the wicked let vs learne to haue such feare of his vengeance as we doe not tarie till he wrappe vs vp amongest those whom wee haue seene punished afore vs. This is the thing that S. Paul meant in saying Deceiue not your selues neither let any man abuse you with vaine words Eph. 5.6 for the wrath of God hath bin woont to fall vppon the vnbeleeuers disobedient for such offences Hereby S. Paul sheweth to the faithfull that they shoulde not feare the hand of God alonly when
transforme vs. 474. a 10 Two thinges requisite to repose ourselues in Gods Power against daungerous cases 479. a 40.50.60 Gods Power is infinite that we must not restraine it to that which our senses can attaine vnto 479. a 40.50 The speeches of certaine skoffers calling Gods mightifull Power in question 453. b 20.30.40 Howe they to whom God hath giuen the Power of his Spirite should bethinke themselues 369. b 30.40.50 How we doubt of Gods Power in cases of daunger 337. b 10.20 The Power of God compared to a consuming fire Reade how 374. b 40.50 60. c. Gods Power is not shut vp within his creatures reade how 352. a 30.40 Al men be they neuer so mightie ought to be but instruments of Gods Power 21. a 50 How we must perswade and resolue our selues touching Gods Power 296. a 20.30 b 10. 476. a all 452. b 30. and 372. all and 373. a 10.35 b 20.55 a 30 Gods Power after a sort inclosed in his word 56. b 10. We must not measure Gods Power by the worldly meanes that trouble vs. 96. b 30 Howe we ought to bethinke our selues when God maketh vs to perceiue his mightie Power 102. b 20 The Power of God must vtter it selfe farre greater in the Gospell than in the law 131. b 10 That we ought to relie vpon the Power of God when wee haue to deale with our enimies 889. b all That all Power lieth in God read that place and what he is able to do euen with a whistle 995. b 50.60 and 996. all Howe Infidels which had not any sparkle of light shoulde iudge of Gods Power 1151. b 60 Gods almightie Power set foorth his greatnesse and maiestie 1229. all 1230. all 341. b 10.20.30 Gods Power neuer faileth those that are his 25. a 10 Power of man Our enimies haue none other Power than we our selues giue them reade that place well 478. a 10 What this worde our Power doth comprehend in it 369 a 20.30 There is not one drop of Power in vs that tendeth vnto good 28. b 50 The maruelous Power of Caleb Iosue amiddest the tumultuous Iewes 47. a 50 The vanity of presuming vpon our own Power without God 52. a 60. and b 10 It is not in any mans Power to be valiant vnlesse God strengthen him 75. a 10 Whether God be accusable of vniustice in commanding vs that which is aboue our Power 1052. a 50.60 b 10. 1053. a all There is no Power but that which is grounded vppon the worde of God 1097. a 60. b all 1098. a al. Looke Abilitie Powers Of the Powers of the soule and howe they are peruerted 1015. b 10 Poyson Of a Poyson wherwith God as by a medicine cureth the disease of pride 1163. a 30 How it is said that we offer God Poison or woulde goe about to poyson him 1154. b 30.40.50.60 1155. a 10 The fruite of Sodome and Gomorrha compared to the deadly Poyson of the Dragon reade the place 1154. b 30.40.50.60 1155. â— 10 Pray The ministers charge concerning praying and shewing others the way to Pray 1207. a 60. b all Howe the heathenish sort of men doe Pray vnto God and how Christian men 915. a 10.20 What a singular benefite it is to haue a poore man to Pray for vs. 855. a 10.20.30.40.50.60 When we Pray to God wee must quicken our selues and a forme of speech that we must say 417. a 10.20.30 To Pray vnto God is the cheefe duetie of our faith 414. b 30.40 That dangers ought to prouoke vs the more to Pray 398. b all Howe we ought to Pray to God that we maâ—e obteine our desires 395. a 20.30 The Papistes taught by a familiar example to Pray 102. a 20.30.40 What thinges wee haue to embolden vs to Pray though wee bee vnworthie to Pray 100. b 40.50 Of what thing wee must be perswaded throughlie when wee Pray 98. b 40. 99. a 30 Wee must Pray for nothing that wee knowe doeth displease God as how 99. b 20 What lessons wee must obserue when wee goe about to Pray 98. b 10.20 739. a 20.30 At what point the Papistes bee when they shoulde Pray and of their mediators 485. a 50.60 Howe when we Pray we stoppe Gods wrath 395. a 10 For whome wee ought to Pray 396. a 40 Howe wee come affected before God when we present ourselues vnto him to Pray for others 396. a 20.30 Wee must beare two thinges in remeÌ„brance when we Pray 416. a 50.60 It is a thing to bee wished to haue such folke among vs as maie Pray and make intercession vnto God for vs. 395. a 50.60 and b all and 396. a 10 Gods promises are prouocations vnto vs to Pray vnto him 396. b all To Pray vnto the deade is a doctrine vtterlie against the Scripture 396. a 10.20.30.40.50.60 Wee must Praie in faith or else wee shall neuer bee heard and what is meant by faith 396. b 60. and 397. a 10 In what sort wee must Pray vnto God with our mouth 362. b 10.20.30 When we Praie before wee open our mouth we must bee taught of God Looke on that place 417. b 60 What wee must speciallie Pray for to God when wee doe pray 46. a 10.20.30 Prayers priuate and Publike The manner howe Prayer should bee made in the congregation 1207. b 30.40 Why God hath appointed the order of Prayer as well publike as priuate 298. b 50.60 The Prayer of a faithfull man sometimes reiected 103. b 10.20.30 The true and verie cause why wee bee so colde in Prayer 100. b 60. 101. a 10 Good and wholesome counsell to followe when we buckle our selues to Praier 98. b 20 Wherefore Gods ordeining of Common Prayer and the administrations of the Sacraments is 660. b 20.30.50.60 One of our greatest faultes is that we cannot settle our selues to Praier 414. b 10 It is not lawfull for men to make Prayer c. except they haue the promise and be sure that it is Gods will they shoulde so doe 399. a 20. and reade all the matter going before touching this place declared by the example of Moses Looke Request Prayers The sauour of our Prayers signified by the perfumes that were made in the temple 1207. b 10 After what rule all our Prayers ought to be directed 915. b 40 Of the Prayers which the poore make that are succoured and releeued by vs. 855. a 10.20.30.40 All the Praiers of the old Fathers conformable to the rule of Christes Prayer in the Gospell Read how 99. a 10 The foundation of all our Praiers is faith 97. a 50. 98. b 20.50 Who is our intercessor and for whose sake our Prayers are heard 485. a 50 That all our Prayers must be offered sprinkled with the bloude of Christ and why 766. b 40.50 God heareth vs not sometimes to outwarde appearance and yet our Praiers are not vnauailable 58. b 40.50.60 59. a 10 Wherein the Prayers of Christians do differ
whereas men doe alwayes keepe their full weight with vs. Surely if wee were about to compare other men with our selues wee coulde set them light ynough for euery of vs woulde make much of himselfe Or if wee were to consider one man with another looke whom wee lyked off he should giue greatest glosse to disgrace the thinges that were to bee mislyked in the contrarie partie insomuch that wee say tushe what is he he is no body For why Wee woulde make farre greater estimation of the other Thus ye see howe wee could skill to disgrace men But come we once to GOD he must bee as good as cast downe and men must bee set vp in his place Lo howe spytefull and frowarde wee bee So much the more therefore doeth it stande vs on hand to mark this saying where it is declared y t if God come in place it is not for vs to make any reckening of men For it is a great trayterousnesse that men or creatures shoulde bee in such estimation that Gods right should bee defaced or any thing bee plucked from him And yet for all that we see it is too common a thing it hindereth vs that we cannot serue GOD as we ought to doe True it is that euery man is turned away by his owne lustes insomuch that although wee haue none other to withstande vs yet haue wee inwarde incumberances of our owne and our nature is so sinfull as wee cannot in any wise applie our selues to doe good But yet is there this inconuenience more in it that assoone as another man comes in place by and by wee bee at our wittes ende I would faine doe my duetie say we but what Then must I purchase mesuch a mās displeasure Wee see nowe adayes that a man cannot pleasure men except hee doe as the worlde doeth and followe the byasse of other men And againe beholde heere my neighbour hee will alwayes bee at deadly foode with mee if I fashion not my selfe to his manner of dealing beholde such a man is my friende I must needes beare him out Hence come all priuie packings and other lewde trickes namely that euery man despiseth God to please his neighbor or his friend For whē vices reigne as whoredome drunkennesse and other disorders so as euery man is infected by y e example of his neighbor one catcheth diseases of another what is the cause of al this It is for that we aduaunce men too much and consider not that it were meete for vs to abase both great and small and to frame our selues earnestly to the will of God Now therfore let vs bethinke vs so much the better of this doctrine that is set down here not only for Iudges but also for all men in common That is to witte that forasmuch as the iudgement is Gods we must not in any wise be shaken any more by mē but giue God his preheminēce thrust downe all consideration of men so as if men vex vs wee set our selues against them and be not so lewd as to rob God of that which belōgeth vnto him to furnish creatures therewithal Thus yee see what we haue to remember heere Moreouer also whereas it is saide that the Iudgement is Gods that speech importeth another good lesson True it is that Moses speaketh heere of the roome that Iudges and Magistrates holde as if hee shoulde say they haue it not in feesimple or as a Lordship of inheritance but as an office and God in setting them in that degree of honour resigned not his owne maiestie to say Sirs you shall reigne with absolute power and I will henceforth bee no bodie God therefore when hee did thus set men in office did not for all that diminish his owne estate For hee holdeth still the souereine dominion ouer all men and they ought to bee but as instruments of his power and consequently to serue him and to referre all thinges vnto him If this doctrine were well knowen Kinges and Princes woulde not lorde it so lycentiously nowadayes as they doe and men shoulde haue seene another manner of modestie in them at all times than is now seene For they that are aduaunced vnto honour doe beare themselues on hande that the worlde was made for them and for their faire eyes as they say and there vpon they reiect all informations lawes statutes and shake off the yoke from their necks as though they helde all things at their own swindge and God is no body at al with them But yet in this text Moses telleth them that be they neuer so great kings princes their superioritie ought not to diminish the authoritie of God that his glory should not continue alwayes vnappaired Why so For what else are the princes of the world than Gods officers to the end y t by their meanes he might be obeyed and al men do him homage so as the highest should begin giue example to the lowest Seeing then that the iudgement is Gods they that peruert the order of gouernment when they be called to do their duetie shal be double blamed And therfore shal Kings and Princes and al such as are in roome of Iustice haue a verie harde account to make For if they do amisse they be not bound alonely vnto men neither haue they offēded creatures onely but they haue violated the maiestie of God and defiled his seate Why so Because iudgement belongeth vnto him and he reserueth it to himselfe But like as it is said of the execution of Iustice so let vs note that it belongeth also to the spiritual gouernement which god hath ordeined in his Church yea and this doctrine ought to bee kept more straitly in that respect than in the earthly gouernment Why When God ordeineth kings Princes and Magistrates there withall he giueth them authoritie to make Lawes True it is that they ought to learne them in his schoole according as it is said that lawes and ordinances which are made in commō weales Prou. 8.15 do take their force of Gods wisedome But yet for al that ciuil or politike lawes are made by men Yet notwithstanding God hath not resigned any thing y t he should not hold stil the soueraine dominion ouer men I meane euen in respect of outward policy And as touching the spiritual gouernment of the Church we know that God wil be heard and that he wil haue his word obeyed aboue all things so as men may not take vpon them to make laws statutes but must hold themselues contēted with that which he commandeth them For the rule that is conteined in his word is the very perfection it self Therfore when we go vp into the pulpit it is not to vtter our owne dreames and dotages why so For God reserueth the mastership and chiefe superioritie still to himselfe so as hee will haue mē to receiue his word to rest wholly thervpon without any swaruing at all from it Seeing that God hath once set it downe so it behoueth vs to
Cities are great and walled vp to the skie And moreouer we haue seene there the sonnes of the Enakims HEre Moses bringeth to their remembrance the things that are conteined in the xiij Chapter of the Booke of Nombers â—um 13.2 howbeit that there seemeth to bee some diuersitie at the first blush For there he declareth that such as should haue espied out the land were sent by the expresse commaundement of God and here he maketh no mention of it but saieth it was done at the request of the people Now these two things may very well agree that is to wit that the people should desire to haue the enteraunce into the land knowen before they went any further and also that God should allow that desire yea or rather euen preuent it accordingly as wee knowe that in all thinges he guided this people with a passing fatherly care as shall bee shewed in the next Lecture Therefore there is no inconuenience in it that God to shewe the people what care he had to guide them should appoint spies to be sent and that therewithall the people also on their part should require it So then we see still that God bare with the people when he graunted to send men to spie out the land And let vs marke that it was a condemning of the people when the thing that should haue bene to their helpe and furtherance did plucke them backe And it is not reported alonely of those whome Moses speakes off to the intent that wee should blame them but they bee set forth as an example and looking glasse for vs to see our selues in and to fare the better by it If God beare with vs and giue vs meanes conuenient for our infirmitie let vs apply them to our vse let them stirre vs vp to obey him and let vs not in any wise be hindred by them This say I is the thing that wee haue to marke But the chiefe point is this that Moses addeth namely â—â—m 13.31 14.6 That the spies brought worde againe that the land was good and that the people would not beleeue it but were disobedient to the mouth of God It should seeme that Moses rehearseth not the storie as it is conteined in the place before alledged For there it is said that of the twelue which were sent there were but two that hartened the people to enter into the land that was promised them and that the other ten laboured as much as they could to discourage those which were not verie well disposed of themselues Seeing it is so why doeth Moses say here that the spies reported it to be a good land as though they had incouraged the people to does as God had commaunded them Wee haue to marke here that Moses hath not an eye to the greater nomber nor to the multitude but to the better sort of them Although then that there was no moe but Caleb the sonne of Iephonee and Iosua the sonne of Nun that made good report and traueiled to make the people to obey God yet are they preferred at Gods hand Thus ye see that God esteemeth more of the sixth part than of all the rest And it is a verie notable point as whereof wee may gather verie good and profitable doctrine For anon Moses will adde that the greater part of those that were sent to spie out the land saide that the Cities were great and walled vp to the skie But as now he speakes but of the two that discharged their duetie Wee see then that whensoeuer the greater multitude of men inclineth vnto euill we must let them alone as though they were nothing worth They bee not worthie to come in account and wee must rather holde with a handfull of men whom wee see to teache vs faithfully and to giue vs good counsell I say wee must rather followe one or two such and let a hundred yea a thousand others goe than cast our selues into confusion with the greater multitude And if euer this were needfull it is needfull now in our time For on the one side wee see how all thinges are turned vpside downe in the worlde superstitions are so great and vnmeasurable as is pitie to see If wee should frame our life to the common trade what a thing were it For all is infected with robberie deceite crueltie treason blasphemie contempt of God drunkennesse whoredome pride and loosenesse Nowe then whosoeuer fashioneth himselfe to the custome of men must forsake God and withdrawe himselfe from all goodnesse he must giue himselfe to all lewdnesse and plundge himselfe into all wickednesse Lo to what point wee bee come What is to be done then Let vs learne to looke vpon such as are able to guide vs aright though they be but fewe in nomber and let vs not be caried away by the greater multitude For it wil not serue to shield vs before God it will not serue to lessen or to mitigate our fault If we say euery maÌ„ did so when I saw such a nomber of men followe that trade I put my selfe in companie with them to my seeming y e thing that was so commonly vsed could not bee but lawfull the alledging of such fond excuses will stand vs in no stead for we shall win nothing by them as I saide afore And therefore let vs follow those to whom God hath giuen the grace to shew vs y e right way Though there be but three or foure of them let vs esteem them no lesse than if they were an hundred thousand For God passeth not for the greatnesse of the multitude as it is said alreadie Againe on the other side as concerning Religion are they that sticke to the purenesse of the Gospell moe in nomber than the Papists Turkes and heathen men No surely Insomuch that if wee bee compared but with the Iewes which are a cursed ofscouring whom God hath so rooted out as there remaine verie fewe of them yet notwithstanding the Christians which are willing to giue themselues simply to the seruing of God according to his word are so fewe in nomber as the other may farre passe them What would become of vs then if wee shoulde followe the greater nomber And yet wee see howe a great sort of ignoraunt folkes doe take vpon them to say Tush as for them that take vpon them to alter Religion they bee but a verie small nomber and are they wiser than all the world beside Thus you see how most men gase vpon themselves and cast a stop in their owne way to barre themselues from comming to Gods trueth And what is the cause thereof Euen their blearing of their owne eyes by gasing vpon the greater multitude which goeth to destruction But contrariwise let vs condemne the whole world as Noe was faine to doe in his time And that condemning of his was not in vaine for he and his houshold were saued by it And although they were not aboue eight persons in all yet durst they set themselues against
once gone away from vs wee must needes perish yea and our enemies must needes haue the vpper hand of vs according as wee see in another place Deut. 32 3â— that God leadeth vs into aduersitie and holdeth vs as it were fettered in it And when our foes haue such power ouer vs it is because wee bee Gods prisoners True it is that men aduaunce themselues ynough in their presumption but yet for all that God daunteth their courage when it commeth to the pinche and holdeth their hands fast tyed so as they cannot stirre one finger Let vs marke well therefore that wee must needes fall before our enemies if wee bee not vphelde by Gods hand For there lyeth all our strength Nay moreouer though no man followe vs yet must wee fall before our owne shadowes and be ouercome without any man pursuing of vs. Le. 26 17.3â— For Gods wrath of it selfe without any other helpe or meane is able ynough to confound vs. Neuerthelesse the diuill ceasseth not to practise to destroy vs and we be assailed on all sides therfore what woulde become of vs if God were not our wall and bulwarke Then if we consider well the state of our life there is none other way for vs but to walke in feare and to be watchfull that we happen not to play the loose coltes As I saide euen now ye see that the diuell ceasseth not and he hath innumerable wyles to oppresse vs withall we knowe what force he is of and he is not without cause termed the Prince of the world He commeth with so great crueltie Ioh. 12.31 14.30 16.11 Eph. 6.12 as passeth al the force of our fleshly enemies On the other side this worlde is full of Ambushes against vs. To bee short when wee haue bethought vs neuer so well of the enemies whom wee see there are an infinite multitude of enemies whom wee see not which seeke nothing but to ouerthwart vs when we should do good Therefore let vs sit stil in humilitie to the end y t being shrowded vnder the shadow of God wee may be vpheld and maintained by him Let vs looke well to it then that wee followe not what euery of vs thinketh good in himselfe but submit our selues to Gods good will as I haue shewed afore Nowe it followeth That Moses spake vnto the people that the people would not followe his aduise but were disobediens to the mouth of God This maner of speach hath bin expounded already heretofore But here wee see yet more clearely the proofe of y t which hath bin said afore y t is to wit that God is despised not only when he speaketh from heauen but also when folke make none account of his word y t is preached by men It is said expresly That the people were disobedient to the mouth of God And how It is not said y t God appeared in visible shape or y t there was any voyce heard from heauen but it was Moses y â— spake it is a man y â— saith that y e people resisted the mouth of God Now then we see that God will haue his word receiued w t like humilitie when he sendeth men to declare his commandemeÌ„t as if he him selfe were among them The doctrine that is set forth in y e name of God ought to be of as much authoritie in the mouth of a man as if all the Angels of heauen came downe to vs or as if God shewed his Maiestie presently before our eyes yea it is the thing wherein he will trie the obedience of our faith True it is that wee ought to vse good discretion when men speake For if wee should receiue all that is put to vs there should be no difference betweene y e lyers and false prophets y t seduce our soules the true ministers of God But if we haue sure warrant that the thing which is brought vs proceedeth of God as if it should be shewed vs by the holy scripture y t men should not inuent any thing of their own heads but hold themselues to the pure simplicitie of y e Law the Gospel it is certaine that whosoeuer maketh any resistance in y t case doeth not make warre against a creature but manifestly w tstand God who will be heard when he speaketh so by men and serueth his turne by them as by his instruments Therefore let vs beare well in minde this order of Moses saying which is y t he himself is the speaker yet notwithstanding y t the people in disobeying him disobeyed God For why Moses had not forged any thing of his owne braine but shewed vnto them how it was God y t had sent him And therfore it is no straunge case that God should finde himselfe grieued that his Maiestie should be offeÌ„ded take y e outrage to be done as to himselfe when the message that he had sent by Moses was not receiued In likewise is it at this day Matt. 10.14 40. And for the same cause doeth our Lorde Iesus Christ auow that if men refuse to heare the Ministers of the Gospell he will take that wrong to bee done to himselfe Therefore let not men make a iest of it when GOD causeth his worde to bee preached nowe adayes and stirreth vp men to publishe it abroade If any man thinke to escape by saying they bee but men with whom wee haue to doe and therewithall despise the doctrine they shall knowe in the end that it came from heauen and that they set themselues against God and not against mortall creatures for he will haue his Maiestie to bee knowen there Then if men take him for their souereigne Lorde let them stoope vnto him and doe him homage in his doctrine For he hath Printed his marke in such wise there that if any man incounter the things that are conteyned in it it is all one as if hee would put his truth vnder foot wherein he hath shewed himselfe openly as in his liuely image Looke that wee beare that poynt well in minde For if earthly Princes reuenge the despite that is done to their cotearmours and thinke themselues to bee misused therein I pray you is it not much more rightfull reason that God should doe so when men make no reckening of his worde Yes verily For this case concerneth not some painted picture or blasing of armes but it is the image of God which appeared to vs in substance yea euen with such power as we ought to be transfigured into it as saith S. Paul That is the thing which we haue to marke 2. Cor. â—â— And therefore let such as haue the office of preaching Gods worde looke well to themselues that they goe soberly to worke that they may alwayes be able to protest that the things which they teache are put into their mouthes by God When they bee once sure that it is so let them labour to make al their hearers to feele Gods power which is
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 â—o 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 â—urketh 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 mouÌ„t vp in such wise as in effect they refuse to obey God foraâ—much 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 â—â—b 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
of necessitie we must not step to him with such lustinesse as though hee owed vs any thing but after as we haue felt the experience of his goodnesse and grace towardes vs wee may bee so much the more familiar with him And that is the thing whereon wee must cast our eye and it is also the thing wherein GOD is rightly glorified by vs. When I come vnto him and say Ah Lorde true it is that nothing I am nor nothing I can I haue nothing in mee but vtter naughtinesse neuerthelesse forasmuch as I haue found thee bountiful to me heeretofore thou hast shewed thy selfe good to me so many ways therefore doe I resort vnto thee still Beholde by my so doing GOD say I is glorified both for the time present and for the time to come And it is not onely Moses that hath vsed this manner of praying Wee see it was common among all the auncient fathers Howe often see wee it vsed in the Psalmes Psal. 30 Gen. 32. ◠and wee see also that Iacob did the like Lorde saith hee I am stuffed full of thy benefites when I consider the good that thou hast done mee I cannot but acknowledge that thou hast vsed wonderfull mercie towardes mee and yet for all that I am faine nowe to repayre to thee still Wherefore let vs learne that if Moses being a man of GOD yea and such a one as had so excellent recorde of the holy Ghost alledged not any desertes of his ne vaunted of any worthinesse of his owne parte in his praying vnto GOD much more ought wee to confesse that wee bee not worthie to open our lippes vnto him and to stoope and to discharge our selues of all selfestimation when wee come vnto him so as wee presume not vppon any thing that is in our selues Marke that for one point But though wee bee vnworthie to pray wee haue well wherewith to imbolden vs by reason of the greate number of benefites that wee haue receiued at Gods hande For his reaching out of his hande vnto vs is not to doe vs good for one day but to continue and to giue vs accesse to resort to him againe to morrowe In so much that when God hath once beene gracious to vs thereby hee sheweth that hee woulde haue vs to come still to him seeing hee hath shewed vs the way and opened vs the gate So then let vs learne to call to minde the great number of benefites whereby GOD hath vttered his loue towards vs to strengthen our selues withall that wee may take heart to warrant our selues by true faith that hee will heere vs at our neede And surely as for them that minde not Gods benefites they bee at their wittes ende when they come to the pinche And the same is the verie cause why we be so colde in praying and why we goe to it so vnlustily not knowing whether wee shall obtaine aught or no or whether our prayers shall bee in vaine and vnprofitable or no. Why so For wee bethinke vs not of the promises that GOD hath made vs and as yee would say of the hansels which he hath giuen vs. Matt. 7.7 He hath assured vs oftentimes that wee shall neuer come vnto him amisse and we thinke not vppon it at all Our owne vnthankfulnesse therfore is the let that wee haue not a true and right trust in him and that wee cannot repaire vnto him to say Lorde I doubt not but thou art mercifull to mee and admittest mee alwaies vnto thee but not for any worthinesse of mine Neuerthelesse I beseeche thee remember the benefites that I haue receiued at thy hand for it is vpon that trust that I come vnto thee hoping that as thou hast shewed thy selfe gracious and bountifull to mee heretofore so thou wilt continue still vnto the ende Thus ye see what wee haue to remember in that Moses saieth Lord thou hast begun to shewe thy seruaunt the highnesse of thy mightie arme Now Moses speaketh here expressely of Gods highnesse and greatnesse and of the mightie power of his hand As if he should say that God had made him to feele an extraordinarie working and that the grace whereby hee was induced to pray vnto GOD was a speciall one aboue that which euerie man feeleth For God had vttered an vnaccustomed maner of power so as they wee no common thinges which he shewed vnto Moses That then was y e cause why he desired to bee brought into the lande of promise As if he had saide My God thou knowest that thou hast chosen mee not as some other person among vs but as an elect vessel therefore forasmuch as thou hast vsed mee in thy seruice nowe vouchsafe to bring me into the land And herein wee see that Moses desired this not so much for his owne sake as for the whole peoples sakes that all of them might haue fared the better by it For it was a thing that might haue troubled y e weaklings to see the leader of y e people die Ye see they were a people that were ouerbold at leastwise in rashnesse but yet when they should obey God they were seene to be cowardly ynough and when Moses died it was ynough to haue made them vtterly vnweeldie insomuch as it might haue caused great offence among them What meaneth this might they haue saide The Lorde was determined to put vs in possession of the lande and why doeth he nowe bereaue vs of him whom he had ordeined to bee our guide Moses hath bene his lieuetenant vnto this houre and nowe he goeth away to die It should seeme then that God had altered his minde and intended not to goe through with the thing he had begun Moses had an eye to all this And therefore if we looke no further we see so much y e more that his desire was good and holy but his fault was that being condemned of God whereas he ought to haue held him to it and not to haue gone any further to reply against it he did it not Moreouer he addeth therewithall What God is hee in heauen or earth that hath done according to thy workes and according to thy mightie power This manner of speache to say What God is he in heauen or earth seemeth perchaunce to be fond For is there any other GOD than hee that had published his lawe by the hand of Moses If hee alonely bee God then is this comparison superfluous yea and euen fonde and to no purpose But wee haue to note that in speaking so Moses meant not that there is a multitude of Gods so as euerie of them wrought according to his owne abilitie and power and that the GOD of Israel surmounted all the rest and was mightier than they all Moses had no such diuelish superstitiō in his head For he knew well ynough y t there is but onely one God euen he that had reuealed himselfe to their father Abraham the verie same which had shewed by his deedes that he is y t
sheweth mee this it behoueth me to frame my selfe thereunto and to take that to bee best for mee which hee shall vouchsafe to send mee Thus ye see what wee haue to remember in the text where God telleth Moses that hee wil not haue him to speake any more of his going into the lande of Chanaan But yet for all that he shewed him the land a farre off And no doubt but that the sight of Moses reached beyond the ordinarie sight of nature and beyond all that hee coulde conceiue within kenning Deut. 34.7 True it is that in the end of this booke it is said that euen in his old age although hee was then sixescore yeeres olde yet his senses were not appaired but continued stil in their full strength Neuerthelesse when as it is sayd that he extended his sight so far as that he could view al the countryes of the lande of Chanaan it is euident that God gaue him sight aboue the power of nature And all this tended to this ende that Moses might bee assured that Gods deliuering of the people was not to the ende to leaue them in the midway or to leaue his promise vnperformed which hee had made to his seruaunt Abraham And his assuring of Moses thereof was not onely for Moses owne sake but also for all the peoples sake to incourage the weaker sorte that they might take hart to enter the more boldely into the possession of their inheritance after his decease not doubting but that God would still reache them his mighty hand That was the cause why this great sight was giuen to Moses And wee must not maruell that God shewed him the land of Chanaan after that sort seeing he had alreadie reueiled mount Sion Morea vnto him in spirite Moses then was confirmed by all meanes not for himselfe onely but chiefely for the edifying of the people Here by the way wee bee taught to receiue such taste of his grace as hee giueth vs though wee haue but some little feeling of it and inioy it not yet to the full Moses standing vppon the toppe of the mountaine saw the land a far off it behoueth him to stay there and to thāke God for that sight Lykewise sometime God will make vs to feele his grace very slenderly at leastwise in respecte of our desire for we would fayne haue our fill of it wee would haue him to giue it vs more plainely but that would not bee good for vs. Why Sometimes wee might not call vppon him but all thinges ought to be submitted to his will Yet notwithstanding wee may chaunce to see some little sparke of Gods grace a farre of or else perhaps hee will make vs to feele it but that shall bee so slenderly as it shal seeme that his intent was but to prouoke our appetite and to whette our wit and not to content vs. But yet must wee bee contented to receiue whatsoeuer hee giueth vs. Although our fleshe woulde cary vs further yet must wee restraine our selues as prisoners and in so doing followe the example of Moses For if Moses had bin lyke to such as are impatient and fall to stryuing against God hee would haue held skorne to go vp into the mountaine It is to much purpose would hee haue sayde for mee to goe breake my shinnes in climbing vp this hil to goe see the mooneshine in the water I can forbeare such a sight After that fashion would they deale which are not yet come to such meekenesse as to bee as lambes and sheepe But Moses shewed well that notwithstanding that he was the shepheard of the people yet was hee also a very sheepe in deede so as GOD might guide and gouerne him as hee listed When hee sayd to him get thee vp into the hill hee knewe hee should haue no more but a sight of the land and that the same sight should be a renewing of his griefe so as hee should sigh at it and might say Alas I am banished from the possession of this good land which I see before my face my desire is but to make a steppe ouer this Iordan and I am forbidden it He knewe this Yet notwithstanding forasmuch as God had commaunded him hee receiued his grace yea and hee receiued it with such affection as hee replyed not to the contrary Not that hee coulde not haue founde in his hart to haue had it otherwise but for that hee did thrust his owne will vnder foote to the ende that GOD might haue the whole maisterie of him Therefore let vs learne to bee meeke When our Lord is so minded to bring vs vnder awe and graunteth not the thinges that wee coulde lyke of let not vs on our side refuse or disdeine the small taste of his grace which hee giueth vs waiting till hee giue vs a larger discouerie and fruition thereof For in this worlde wee must bee exercised after that maner and we must apply al our indeuer therevnto Insomuch that if GOD giue vs not such knowledge of his grace as wee may holde it as yee would say in our handes or as wee may haue our fill of it or as wee may triumph in it yet must wee call vppon him still And if he giue it vs droppe by droppe and therewithall wee haue store of griefe and sorrowes so as we might say what will become of this why doth not GOD admitte me more familarly vnto him Why doth hee not inriche mee with his goods why doth hee not bestowe his benefites vppon mee in greater measure when wee bee in such case wee must come to this poynt that wee may say hee dealeth no worse with mee than he delt with Moses So then let vs patiently accept this maner of Gods dealing which he vseth to humble vs and in the meane season let vs not forbeare to hope further For if wee perceiue not out of hand whither wee tend let it suffice vs that God sheweth vs a farre off the good which hee hath prepared for vs. And if wee haue not the fruition of it in this world let vs be contented that he hath layd it vp for vs in heauen and that it can not faile vs there as in very deede the land of Chanaan was vnto Moses as a signe and sacrament of the kingdome of heauen and yet hee did but see it a farre off Neuerthelesse howsoeuer the case stoode with him hee had still a warrant that God woulde not bereaue him of his inheritaunce in heauen That was the poynt that hee rested on and so must wee doe too Hee addeth that he must instruct strengthen and incourage Iosua for it is hee that must leade the people of Israell Hereby the obedientnesse of Moses is yet better warranted vnto vs. For how many are there to bee seene which woulde bee loth to imploy themselues in dooing the thinges that God commaundeth them vnlesse GOD gaue them the honor as well as the charge But Moses resigneth the honor and dignitie that hee had receiued God putteth
shall keepe c. 7 For what Nation is so great that hath Gods comming so nie it as the Lord our God commeth vnto vs in all thinges that we call vpon him 8 And what Nation is so great that hath so righteous ordinances and lawes as all this lawe is which I set before you this day 9 Therefore take heede to thy selfe and keepe thy soule diligently that thou forget not the thinges which thine eyes haue seene nor let them depart from thy heart all the dayes of thy life but teach them to thy sonnes and sonnes sonnes 10 Forget not say I the day that thou stoodest before the Lorde thy God in Horeb when the Lorde saide to me gather me the people together IT was declared to vs yesterday that forasmuch as GOD seeth that we know not howe to liue hee taketh paine to teach vs and doth it in such sort that as manie as list to obey his doctrine haue a perfect rule to deale by And at this day it is long of none but our selues if we be not wise and well aduised to guide our selues For wee haue a God that will not faile vs and his worde is a sure rule for vs. But heere in wee see mens leawdnesse and vnthankefulnesse in that they cannot finde in their heartes to submitte themselues vnto God but will needes bee wise in their owne conceit and still follow their owne inuentions Yet notwithstanding this maxime cannot bee rased out by men namely that wee haue neither wisedome nor discretion except wee haue profited in Gods schole And therefore we be warned heereby to holde our selues simplie to Gods commaundementes For as soone as wee fall to adding of any thing to Gods worde it is by and by but corruption and when wee bee out of those boundes wee can doe nothing but stray Neuerthelesse a man might make a question heere howe Moses coulde say that the people of Israel should bee counted sage and wise among all Nations seeing wee knowe that the heathen did glorie in their owne follies and superstitions Rom. 1.22 euen in despite of the lawe Seeing the Infidels were so proude that they reiected the good learning of the Lawe and rested vppon their owne fonde toyes it shoulde seeme that this was not accomplished in such wise as Moses speaketh of it heere But wee must wey well the speech that is set downe heere that is to wit that the nations which shoulde heare the Lawes in such wise as God had giuen them shoulde say beholde heere an excellent and noble people Nowe as for those that held scorne of Gods law and were caried away with pride and ouerweening did they euer vnderstande what Moses had saide vnto the people No. So then yee see that the question is resolued in this wise namely that as many of the heathen as had knowen and tasted well the doctrine that God had deliuered to the people of Israel confessed as truth was that Gods chosing of a certaine people for himselfe was a great and singular priuiledge But verie fewe of them vouchsafed to consider that for all of them lay weltring still in their owne dung And although it was apparantly seene that the people of Israel had a seuerall lawe and Religion by themselues yet did all men shut their eyes and stoppe their eares And that was the cause why they made no reckening of so great a benefite Now herewithal Moses sheweth in two things how greatly the people ought to haue esteemed of the grace that was giuen vnto them For let vs saith he bee compared with the rest of the worlde and it shall not bee founde that those which worshippe Idolles doe finde such power among them as to bee succoured at their neede Psal. 50 1â— or that their Gods whom they call vppon bee so familiar with them There will no such thing be found For as soone as we pray vnto our God and resort vnto him wee feele him neere vs by and by Yee see then an inestimable benefite Againe wee haue his lawes and Statutes which hee hath giuen vs wee haue his righteous ordinances all others doe but goe astraie True it is that they weene they do wel but in the meane while they haue no certaintie in their religion for they haue no trueth concerning God Therfore let vs consider the good that hee hath done vs to the ende wee may inioy it For all this is treated of by Moses to the intent it shoulde bee applyed vnto vs and we learne to serue our God with y e greater zeale and to holde our selues in awe For the setting of his benefites and gratious giftes afore vs is one of the wayes whereby God intendeth to winne vs to him And it is a shame for vs if wee serue him not seeing hee hath chosen vs and adopted vs to bee his children Thus much concerning the first part where it is saide that other nations haue no Gods that come so nigh them This saying as I haue touched afore is meant of Gods helping of his people of Israel as ofte as they called vppon him yea and oftentimes also euen before they required it Esa. 65.23 after which manner wee see that hee dealeth with vs also Hee thinketh vppon vs whyle wee bee asleepe hee watcheth for vs and hee maketh vs to feele his succour at our neede Neuerthelesse in telling them that God will succour vs euen in all thinges that wee require at his hand his intent is also to incourage folk to call vppon God and to make them to blame themselues for their owne negligence whensoeuer they bee destitute of helpe and succour at Gods hande and to doe vs to vnderstande that Gods forgetting of vs is for that wee flee not to him for refuge as wee ought to doe ne seeke vnto him who is alwayes readie to helpe vs at our neede Thus yee see that the intent of Moses was to exhort the people to prayer and supplication and therewithal to shew that God had alwayes shewed himselfe at hande vnto such as had returned to him It is not so with any of the Gods of the heathen If this saying were well obserued the wretched worlde woulde not ouershoote it selfe so farre as it doeth Wee see what windlasses men make to seeke saluation but there are very few which goe right forth vnto God and yet doeth hee allure all of vs the way and the gate is open Whereof is it long that wee goe not on It is for that euen of nature wee desire to bee deceiued Wee see howe all men doe deuise patrones and aduocates to themselues and it seemeth to them that they cannot bee disappointed when they haue their owne deuotions after what sort soeuer it bee Thus doe men wilfully beguile themselues and runne gadding vp and downe But when they haue toyled them selues neuer so much in the ende they finde themselues ouer weried yet y t they haue gained nothing by all that euer they did Wee see them howe it is not
Exod. 4.22 and haue it yet stil. And which more is Ep. 2.12.13 at such time as wee were straungers vnto God they were his householde folke and in his house and Church Rom. 9.4 Yet notwithstanding euen after they had beene inlightened as wee see heere they were condemned of greater blindnesse than the wretched Painims that neuer had any taste of the trueth nor any one sparke of good knowledge And why for they had made themselues vnworthy of such a benefite But God in these dayes sheweth himselfe more familiarly to vs than he did to the fathers in the time of the lawe 2. Cor. 3.18 For in the Gospell his face shineth foorth in such wise as wee may beholde it to be transfigured into his glorie Is not our Lorde Iesus the liuely image of God his father And doeth not hee shewe himselfe in such wise in his Gospel that we may discerne him as well as if he dwelt among vs Nowe then if wee haue not our eyes open to receiue this doctrine nor bee diligent to profite in the same muste not the vengeance which the Prophet Esaye speakes of light vpon our heads that is to wit that wee shall be more blinde and brutish than the heathen Esa. 42.20 for as much as wee haue seene and woulde not see And in good sooth wee knowe it without his telling vs thereof Looke me vppon the Turkes they haue some reuerence to their religion and so haue the Papistes also yet are both of them cut off from the Church of God through their own fault but yet are they not so much to blame as wee Therefore when men slide backe againe after they haue once knowen the Gospell yee shall see them become like dogges so as there is no more honestie nor feeling of God in them but they bee vtterly bewitched and growe into the senslesnesse of minde which Saint Paul speaketh of 1. Tim 4.4 namely that they make no remorse of conscience at any thing And wee neede not to goe farre to seeke examples hereof For euen among vs there are diuers to bee seene who hauing vnhallowed Gods word after that sort are become starke madde and fall at defiance with GOD being possessed with such diuelish rage as there remaineth not any more shamefastnesse in them Therefore when wee see this geere we ought to quake at it and to say Loe howe GOD reuengeth the contempt of his worde And therefore let vs beare in minde that when God hath bene so gratious to vs as to doe the office of a scholemaster among vs and to teach vs by his word it behooueth vs to followe the light thereof For if it bee put out through our naughtinesse it must needes bee that wee shall become more dull of vnderstanding than all the rest of the worlde whiche neuer wist what GOD or true Religion is Thus yee see what wee haue to marke as in respecte of this sentence Nowe Moses addeth immediatly Take heede to thy selfe and keepe thy soule diligently that thou forget not the thinges which thine eyes haue seene nor let them euer depart from thy heart that is to wit the day wherein thy God made thee to appeare before his Maiestie in the valley of Hareb. There hee taught thee his lawe when hee willed mee to make you all to appeare together before him Therfore be mindfull of that day and let it neuer be forgotten Nowe when as Moses saith take heede to thy selfe keepe thy soule Hee sheweth that hee cannot sufficiently expresse the care which wee ought to haue to walke in the feare of God and to make and keepe good watch for feare of starting from him least the diuell harrie vs abrode and make vs become as stray sheepe Nowe if this bee not superfluous what needeth any more to quicken vs vp withall See howe God speaketh heere hee saieth not onely take heede to your selues but also take heede to your selues and take heede to your soules That is to say vppon perill of your liues take heede to your selues and watch well that yee bee not taken vnwares And this is not said without cause for wee see howe frayle wee bee Although God haue giuen vs so sure a foundation as wee can neuer be shaken downe if wee holde vs to it yet doe wee nothing but totter and euerie thing of nothing maketh vs to reele Seeing then that our nature is so vnconstant and wee swarue so easily from Gods trueth let vs assure our selues that this exhortation is not set downe heere without cause Againe wee see also howe wyly the diuell is and howe many meanes hee hath to beguile vs and wee are easily ledde to giue eare to such as seduce vs. Also there is great policie vsed to deceiue vs insomuch that the cousiners doe shroude themselues euen vnder the name of GOD in their foisting in of their false doctrines and errours and the diuell disguiseth himselfe by transforming himselfe into an Angel of light as S. Paul speaketh of him 2. Cor. 11. â— and hee assaulteth vs not some one way onely 1. Pet. 5.1 but when hee perceiueth that hee hath missed on the one side hee runneth streight to the other so as wee haue no sooner withstoode one assault but wee must by and by come to another Seeing then that wee on our sides are so fraile and the diuell hath such shifte of wyles and slyghtes to beguyle vs we may well assure our selues it is not for nought that Moses willeth vs here to beware euen vpon perill of our soules But what for that Wee see neuerthelesse how ill this doctrine is put in practise For wee bee carefull ynough for the thinges that concerne this earthly life insomuch that we stande alwayes vpon our gard for feare of being taken vnwares and on what side so euer a man come to assaile vs he can not enter vpon vs for wee are euer armed but as concerning Gods worde wee forget that out of hand True it is that men will come to some Sermon nowe and then for fashions sake but when they come home againe they neuer thinke more of it it is quite out of their rememberaunce it goes in at the one eare and out at the other as saieth the prouerb so that in the ende they finde themselues emptie and hungerstaruen bicause they made none account of the warning that is giuen vs here So then let vs learne to bee more watchfull and to keepe better warde and let vs weigh well this saying That we must take heed to our selues Why so For if wee doe not keepe good watche and looke well about vs wee shall wonder to see how soone the Diuell will haue snarled vs in his snares Moreouer forasmuch as it is very harde for vs to doe so and wee see that at one time or other wee bee quickly thrust out of the way let euerie of vs take good heede to himselfe and rowse vp all our wittes and gather them about vs applying
that we possesse thē by iust title And soothly there is not a more singular benefite than this For although y e wicked do cram themselues with gods benefits til they burst as I said afore yet haue they always a hartbyting within so as they know not by what right they eat drink nor can skil to desire God to sustaine them Nay verily we see they coulde find in their harts y t al remēberance of god were abolished For when they make good cheere as they terme it they must minde nothing but to play the brute beasts But contrariwise when we cōsider in our eating drinking y t it is god which feedeth vs it is a warrant vnto vs y t hee is our father and that he taketh vs for his children And surely as I said there is not a treasure that deserueth greater estimation thā y e growing of corne and wine in the world the increase of cloth other things y t serue for mans vse together with the fruition of al the other creatures wherof god hath giuen vs the sight hearing to inioy them al in such wise as we may say y t the world is created for vs that our God will not haue vs destitute of any thing at all but hath prouided for all our neede and sheweth himselfe so liberall to vs as we haue indeede iust cause to magnifie him to be rauished with wondermēt at the sight of so great goodnes This thē is the cause why Moses saith here namely but as for thee After he had generally declared y ◠god causeth his mercie to extende euen to the infidels vnbeleeuers nowe speaking to the chosen people O saieth he you haue a state of preheminence you haue a much more singular priuiledge then y e ignorant blind wretches haue For why They wote not by what title they possesse the good thinges which they haue But your God wil haue the world to belong by right vnto you for as all the faithfull are his children so bee they heires of his good thinges likewise Therefore we must conclude that if the vnbeleeuers be to be condemned for abusing the benefits which God hath bestowed vppon them much lesse excuse is there for vs that are taught in his lawe and doctrine Thus yee see what we haue to marke But withal let vs also beare in mind the lesson y t is set downe here that is to say to know and feele this that when we inioy Gods creatures we possesse them as our heritage yet that this is not for any worthines of our owne for we must not here imagine any desert of ours but because our God hath chosen vs as it is saide expresly here Moses saith not Thou thy selfe hast gotten this priuiledge but he saith Thy god hath takē thee He referreth all to that free election of God at what time that it pleaseth him to choose vs to himselfe that he sheweth himselfe to be our father y t he adopteth vs to be his children and will haue vs to be of his houshold and that we should be as it were his flocke Therefore let vs marke wel that we haue not any thing which can say is our owne for any desert of ours but onely because it hath pleased Gods goodnesse to haue it so Moreouer Moses setteth downe two thinges here Thou wast taken from the yron furnace now thou art become Gods people and his inheritance Here he sheweth what the state of the people was before God chose them to himselfe and also to what dignitie they were exalted afterward Now although we haue not ben fetched out of Egypt yet doth the thing that Moses speaketh here belong to vs. For in what case are wee as long as God letteth vs alone Rom. 5.12 Are wee not accursed if we continue the children of Adam And if God shake vs off are wee not vnder the tyrannie of Satan Doeth not sinne reigne in vs Doe wee not see here a furnace much worse than the furnace of Egypt And he vseth here a similitude in calling it an yron furnace as a place that was so to consume the people as there was no remedie for them to get out of it If a furnace be once inflamed and that the same be made of yron must not a man needs perish out of hand if he be cast into it If a furnace be but of bricke yet do we see howe sore it burneth But here is mention made of a furnace of yron Therefore it is all one as if God shoulde say Thou haddest no hope to get out of that thraldome thou wast as a people vtterly forlorne and yet haue I deliuered thee from it after a wonderfull manner And now at this day Eph. 2.5 1. Pet. 1.18 Ro. 5.8.10 coulde wee scape out of that bondage vnto Sathan vntill such time as God deliuered vs out of the same Must not that curse haue altogether lien vppon vs still if we had not remedie from else where that is to wit from the mercie that God hath shewed vs in our Lord Iesus Christ So then let vs marke that here we be warned to thinke vppon our beginning that so we might alwayes know from whence God hath deliuered vs and in what taking we were when it pleased him to choose vs. Which thing if we do we shal be ashamed of our owne wretchednes yea we shal be euen astonished to see how we had bene vtterly damned if our God had not pitied vs. And thus much for one point Secondly let vs consider againe that our God thought it not ynough to haue deliuered vs from such a bottomlesse pit and from so horrible confusion but hee hath also made vs his heires 1. Pet. 2.3 and likewise vouchsafed to take vs for his heritage What are wee or what can God receiue at our hands Nothing and yet doth hee call vs his heritage to shewe howe dearely hee loueth vs. Like as a man loueth a peece of grounde that findeth and maintaineth himselfe and his housholde and setteth as it were his heart vpon the same so doeth our Lorde shewe that he delighteth in vs yea euen in vs that are but wormes and rottennesse and which haue nothing but al manner of sinne and corruption in vs. Wee see then hereby that Moses ment to magnifie Gods grace to y e end that being humbled in our selues by beholding the miseries wherout of we be waded we might againe and againe magnifie Gods goodnesse in that hee thought it not ynough to rid vs out of the bondage wherein we were but also hath set vs in so high degree as to choose vs to be his children And besides by terming vs his owne heritage he sheweth that he will haue his hart as it were fast tied vnto vs. Thus ye se what we haue to remember vpon this text or place Immediatly herevnto Moses addeth that the Lord was angrie with him because of the peoples words and that he had sworne
not knowen eueriwhere insomuch that when those which tooke themselues to bee verie wise were demaunded how long it was ago since the worlde was created some woulde make it six times as long ago and othersome thirtie times Wherein it appeareth how God punished their shamefull negligence And whereof came it that mē knew not when the world was created but that they were contented to shut their eyes and to knowe nothing that had bene done Wherefore seeing that men do wilfully shun instruction it is good reason that God should giue them ouer to such beastlinesse as they shoulde not knowe from whence they came nor what their original was but bee vtterly dulled And for the same cause Moses speaking to the people whom God had reserued to himselfe did put them in rememberaunce of the day wherein man was created vppon the earth Nowe he saieth Inquire from the one end of heauen to the other to wit if euer there were so great a thing or if euer man heard of the like After he hath spoken of the time nowe he speaketh of the places As if he should say If folke will make good inquisition it is not ynough for them to knowe what thinges God hath shewed to themselues but it were meete for them to seeke about euery where and to marke well what they finde and to call to minde the things that haue bene done in farre Countries Therefore consider well saieth he what hath bin done from the one end of the heauen to the other And this is it that I sayde afore namely that wee must profit our selues by all Gods workes and although we behold them not with our eyes yet if wee doe but heare of them and tidings is brought vs of them from a farre wee must honour God in them In deede if wee bee witnesses of them they ought to touche vs so much the more But yet howsoeuer the case stande wee ought to doe our indeuour to knowe the things that haue bin done in straunge Countries according as is said here And when as Moses saieth so great a thing thereby he sheweth that the more that God manifesteth his power the more ought wee to be rauished with wonderment In deede there is no worke of God so small which ought not to moue vs to acknowledge some token of his Maiestie therein If wee doe but looke vpon a flie surely wee haue there wherefore to magnifie God If wee see but the slip of an herb or any other thing bee it neuer so little wee haue therein whereby wee ought to acknowledge the wonderfull workemanship of God But if he doe moreouer worke much more euident myracles ought not all our wittes to be much more occupied or spent about them Whē God doeth after a sort alter the order of nature and worketh after a new and vnaccustomed maner is it not all one as if he should rebuke vs for our negligence and say vnto vs Seeing you knewe mee not for God by the accustomed order of nature at leastwise thinke vpon mee now when I goe to worke after another straunge fashion and consider ye whether I bee God or no. Thus ye see what Moses meant by saying There was neuer yet so great a thing neither was there euer the like heard of Let vs marke well therefore that to attaine to the right knowledge of God when wee haue raunged vp and downe through the whole world and spent all our wittes in looking vpon al things whether they be great or small if God giue vs any such inclings of his Maiestie as may mooue vs more than ordinarie we must be wholly rauished thereat and yeeld him the honour that is due vnto him And how that ought to be done it shall be declared more plainely anon for as nowe I doe but goe through the wordes of Moses seuerally as they lie He saieth afterward Was there euer any people that heard the voyce of their God speaking out of the middes of fire as thou hast done and yet continuest aliue Here among other things Moses alledgeth y t God had spoken to his people out of the mids of fire For it was a visible signe of Gods Maiestie so as it was not for them to doubt any more whether he were y e liuing God seeing they heard his voyce thundering from heauen and therewithall sawe a great thicke cloud and a flaming fire Nowe seeing that this appeared to them was it for them to inquire any more whether it were God or no No verily for the thing was most euident And furthermore here Moses vpbraideth the people couertly with their leawdnesse if they continue slowe still in doing homage to the liuing God seeing that all the heathen were inclined yea and wilfully wedded to their superstitions and yet knewe no cause why For had the Heathen men bene asked by what warrant they worshipped their idoles they would haue answered by reason of their myracles Yea but what maner of miracles were they fantasticall imaginations diuelish illusions and inchauntmentes But beholde Moses speaketh here of a thing that was knowen the hearers of it were present to beare witnesse of it For he saieth ye heard the voyce of your God from out of the middes of fire Seeing that your GOD hath shewed himselfe to you so familiarly there remaines no excuse for you if you worship him not as your GOD. Either ye must forsake him through wilfull rebellion or else ye must needes graunt that there is neither power Maiestie nor glorie in the whole worlde other than that which was shewed vnto you when the lawe was giuen you But let vs marke by the way that Moses matcheth here the worde with the myracles For the myracles had booted them nothing at all Deu. 4.11.12 if doctrine had not bene matched therewith as hath beene touched heretofore But yet is it good for vs to bee put in minde of it againe and it is not for nought also that the holy Ghost repeateth it in this text and wee shall see it mentioned yet againe hereafter If the people of Israel had but onely had some visions Deut. 4.36 to doe them to vnderstand which was the liuing God that had brought them out of the lande of Egypt and in the meane whyle had bene let alone in their ignoraunce so as they had had no lawe no rule no promise of saluation no instruction of Religion all the rest had beene to no purpose It is true that they might haue liued being once deliuered from bondage but what had the end of it bene They had become but a barbarous people and they had corrupted themselues with superstitions as the Gentiles did But when as God after his declaring of himselfe vnto them and after his shewing of his Maiestie vnto them as it were in a myrrour or rather a liuely picture did also teache them and giue them a sure Lawe he ledde them into a Religion that was sacred and holy And so yee see that God gaue them such an euidence
but wee must submit our selues wholly in all points to y t which he saith Thus yee see what we haue remember vpon this place And herewithall let vs marke when this was treated of For it is not without cause that Moses speaketh of this instruction Why so For if wee bee not subdewed it is hard for vs to submit our selues to God nay rather we draw cleane backe from him Therefore must our Lorde bee faine to correct this loftinesse in vs and when he seeth vs after that sort either rebellious or stubborne or that wee bee dull vppon the spurre hee must vse such meanes as hee knoweth to bee fit to reclaime vs withall Wee see howe Moses saieth heere that the wonders which were wrought at the publishing of the Lawe serued as it were for a nurturing to the intent that the people shoulde no more be so vnruly as they had beene before but become more fitte to be taught But this vice reigned not among the Iewes onely it is to be found continually among al men Therfore let vs learne to make our own profite of the thinges that our Lorde hath giuen vs for the authorising of his word that we play not the wood beastes but behaue our selues as meek sheepe and lambes to hearken to the voice of our shepherd This is the thing in effect which wee haue to gather vpon this place And now he saith Because God loued thy fathers therefore hath he chosen their seedes after them howbeit that he say thy seede after him Moses chaungeth here the number and not without cause for after he had spoken of the fathers hee returneth to one alone that is to wit to Abraham because it was he with whom God made the couenant And againe it serueth to magnifie the grace that is mentioned here as shal be declared anon more at large The effect of y e thing y t Moses intendeth to tell y e people is that it is a great shame for thē and y t they be vnexcusable if they know not the goodnes of their God And why Because God of his owne free mercy chose thē not for that they were better than other nations as shal be shewed more at length hereafter or for that there was more noblenes worthines or vertue in them but for that it pleased him to loue their fathers Nowe we see that the meaning of Moses was as if he shold haue said thus You haue heere an inestimable benefite aboue all people namely that God vouchsafeth to reigne among you that he hath sanctified you to himselfe that you bee his Churche Exod. 19.6 1. Pet. 2 9. that you bee his flocke that you bee his children and as it is saide in another place that you be a kingly priesthood Assure your selues this is not giuen you for any desert of yours for haue you deserued aught at Gods hand Are ye better than al y e of the worlde No why then hath God giuen you such priuiledge Not for any thing that he hath foūd in you but because it pleased him of his owne good will And whereof came that Euen of his choosing of your forefathers You were chosen of him before you were borne And what was the cause that he chose your forefathers Euen his owne loue saith he that is to say because hee marked them of his owne free mercie to shoule them out from the rest of the world yea euen at such time as Abraham was barren and alreadie striken in yeeres Rom. 4.19 Hebr. 11.12 and as good as decayed and halfe deade when as yet hee had no issue at all And yet for all this God chose him so as that poore old fellowe became the welspring of your forefathers Seeing then that God hath chosen you after such a sort yee see there is none other cause of the comming of saluation vnto you but onely his meere goodnesse Now therefore consider how much you be bound to your God and bee not vnthankfull to him neither suffer such a benefite to slip from you so as yee should be bereft thereof through your owne lewdnes and vnthankfulnes This in effect is the doctrine that is conteined in this place Nowe that we may fare the better by it wee haue to marke first of all that when God calleth vs to be of his Church so as he maketh vs partakers of the Gospell and of the things depending vpon the same it is not for y t we went to him aforehād but because he hath chosē vs. The word Chose is set down here to expresse the better that that thing came not of the people themselues but that God was the first beginner therof That is one point which wee ought to marke wel For it is not onely here that the holy Ghost speaketh thereof but all the whole scripture is full of that doctrine namely of telling vs that we must not seeke the cause of our saluation in our selues as who shoulde say wee were better than other men 1. Cor. 12.4 Wee see that God giueth not his graces indifferently to all men but that to set the greater shewe vppon his goodnesse hee giueth that thing to one man which hee denieth to another Wee see that most men are destitute of the Gospell at this day and we see that euen where it is preached most folke are as good as blinde and deafe still Nowe when the Gospell is preached in any place it is a kinde of choosing and it is the verie same that Moses speakes of here Seeing then that God causeth his worde to raine vppon vs so as we haue our fill of it euerie day and in the meane season other much greater richer and nobler Cities want it and are destitute of it let vs vnderstande that this so great benefite commeth not of our owne seeking neither haue we obtained it by our owne trauell or policie but it is GOD that hath chosen vs to it of his owne mercie Marke that for one point Eph. 2.8 Againe whereas it pleaseth him to giue vs faith so as we tast of his word and are throughly fed with it and it toucheth vs inwardly at the very heart let vs vnderstand that y t is a second sort of chosing which god maketh of vs. So then let vs yelde him his deserued praise for in withholding it from him we bee traitors to him and wee bereaue him of the thing that belongeth alonely vnto him and in so doing wee set vp our selues as Idols in his steede For a man cannot take a greater honour to himselfe than to beare himselfe in hand that he is the author of his own saluation and that it is he that preuenteth God If wee imagin so it is a defacing of Gods glorie And therfore let vs beare this lessō well in mind Howbeit forasmuch as men are malicious when they cannot abolish Gods praise altogether they darken it as much as they can Moses excludeth here expresly all worthinesse of persons and all desert of workes
vs so as hee will not misse but haue his eye still vpon vs to watch ouer vs vnto the end And if our Lorde had not such a care to defende vs in what taking were wee Should not the diuell snatch vs vp euerie minute of an houre We see he trotteth vp and downe seeking euer to deuour 1. Pet. 5.8 and hee hath meanes to doe it And could we scape his pawes if we were not defeÌ„ded from theÌ„ by y e goodnes of our God So then let vs vnderstande that God doth not onely beginne our saluation and then let vs alone to shift for our selues but that he goeth through with vs as long as we haue nede and performeth the thing that he hath begunne Thus doth he keepe vs alwayes in his sight that is to say hee neuer forgetteth vs but considereth our necessities to prouide for them and to remedie them in due season Now if God haue his eyes so open to thinke vppon vs that hee may succour vs at our neede Let vs on our side also walke as before his face Psal. 116 9. Esa. 29.15 40.27 And let vs marke that wee cannot hide our selues from him and therefore seeing he yeeldeth vs such fauour and honour as to haue a care of vs it is good reason that all our life should bee answerable thereunto And so Gods goodnesse ought so little to make vs negligent that it shoulde rather spurre vs forward to repaire to him with an earnester minde In deede a man shall see some dogges and swine that will defame this doctrine of Election When it is tolde them that God knoweth which are his and that he wil neuer suffer them to perish very wel say they then wil I cease to doe well and so they mocke at God and his doctrine shewing indeede that they neuer wist what the worde Election or Choyce meaneth But as for vs Phil. 2.12 wee must take assurance by Gods grace to liue warely and circumspectly and good reason haue we to humble our selues considering that we were damned and forlorne and our God hath deliuered vs and moreouer shewed himselfe so bountifull towardes vs as to make vs heires of his kingdome Eph. 2.5 Col. 2.13.14.15 Phil. 2.13 euen vs that were the bondslaues of Satan And on the otherside it standeth vs on hande to walke in feare seeing wee can do nothing at all of our selues furtherforth than Gods grace vttereth it selfe in vs. Againe it behooueth vs to pray vnto him forasmuch as if he shoulde let vs alone from the one ende to the other wheras we be now aduaunced vp aloft we shoulde tumble into the pitte euerie minute of an houre Therefore wee haue cause heere to call vpon our God and to resort vnder his protection Furthermore seing it is said that hee guideth vs and keepeth watch for our welfare Deut. 11.21 Ier. 16.17 it becommeth vs to bee the more wakened to walk as in his presence knowing that he marketh not onely all our doings Act. 1.24 but also our affections and thoughts Besides this seeing that Moses knitteth here the deliuerance of the Israelits out of Egypt with their possessing of the lande of Chanaan Let vs marke well that God will haue all his benefits linked together which he bestoweth vpon vs vntil we be brought to the full perfection of our saluation For it is not to be thought that God letteth vs alone when he hath once called vs vnto himselfe so as we shoulde be in daunger of being left vp to the spoyle but contrariwise let vs mark that he will go through with the thing that he hath begunne as S. Paul declareth in the first to the Philippians where hee saieth y t this his calling of vs Phil. 1.5.6 importeth a warrantise that wee shall neuer bee left destitute of his defence vntill hee haue brought vs to euerlasting saluation Thus yee see that the thing which we haue to beare in mind is that as God is the beginner of our saluation so is he the finisher thereof also And as touching Moseses interlacing of Gods destroying and driuing out of people that were stronger and mightier than they it is true that God vsed an extraordinarie manner of dealing in his rooting out of the Chananites and such other like as dwelt in the countrie which the Iewes possessed but yet haue wee cause to thinke vppon the like at this day For whither is it that wee ought to goe whither doth our Lorde call vs To the heauenly life froÌ„ whence euen the verie Angels are falne For wee know that the diuels which as nowe are not onely banished from the glorie of the heauenly kingdome but also appointed to horrible damnation were sometime as the children of God and helde the roome whereinto our Lorde calleth vs at this day And nowe are wee worthyer than the Angels which fell in that sort from aboue Rom. 11. â— 17. Eph. 2. â—â— Moreouer if wee come but to men were not the Iewes as holy lynage Sprang they not of the roote of Abraham Yes and what are we on our side did the kingdome of heauen belong to vs No no more than to the wilde Canniballes But yet those natural children and as it were lawful heires by y e adoption of their fathers are cast off and banished from the saluation wherevnto God calleth vs at this time They be driuen out and we succeede as it were in an emptie place Haue not wee cause then to magnifie the grade that God sheweth vs in these dayes Doeth it not appeare that this text serueth not onely for the Iewes but also ought rather to be applyed to our vse at this day Then let vs vnderstande that seeing God hath chosen vs to himselfe wee ought in any wise to be wholy his to continue setled in the possession of his grace howbeit not by walking in statelines presumptioÌ„ so as we should be proud of it but by acknowledging with all lowlinesse that wee hang wholly vppon the free goodnesse of our GOD. And let vs not cease to assure our selues that he will go through with the thing that hee hath begunne in vs at leastwise if wee abide vnder the guiding of his hand to suffer our selues to be ruled by him Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to rid vs of them by forgiuing them for our Lord Iesus Christes sake and therewithall to worke in such sort as wee may daily labour to renounce all our wicked lustes and whatsoeuer else hindreth vs to serue him and altogether to rule our selues according to his commaundements And so let vs all say Almightie God heauenly father c. On Munday the xvj of Iune 1555. The xxix Sermon which is the eleuenth vpon the fourth Chapter 39 Vnderstand therefore this day and lay it vp in thyne heart that the Lord is God in heauen aboue and vppon the earth beneath and there is none other but
receiue vs into his flocke to be his inheritance that wee may liue vnder his protection and hee setteth the euerlasting lyfe before vs Seeing hee doth all these thinges for vs ought not our heartes to yeeld though they were of stone Seeing that the creatures doe see that the liuing God abaceth himself so farre as to vouchsafe to enter into treatie with thē as if he should say Go to let vs see at what poynt wee bee in deede there is an infinite distance betwixt you and mee I might commaunde you what I thinke good without hauing any further to do with you neither are you worthie to come ny me or to haue any acquaintāce w t him y t can cōmaund you what he listeth without making any other protestation than only this This will I haue ye do this is my minde yet for all y t I forbeare mine own right I offer my self to you to be your leader sauiour I am willing to gouern you you shal be as my litle housholde I wil be your king if you will bee contented with my worde and besides this thinke not that my making of my couenant with your fathers was of purpose to gayne any thing at your handes for I haue no neede nor want of any thing and if I had what could yee doe for mee but I seeke your welfare and your saluation and therefore I am here ready to enter into couenaunt w t you and to binde my selfe to you for mine owne part Seing that the liuing God stoopeth so lowe I pray you must wee not needes bee too too vnthankefull if wee yeeld not to humble our selues vnder him and forbeare all pride and statelynesse So then it is not without cause that Moses speaketh here of the couenant that God made with his people to the ende that his goodnesse and grace might bee chiefly knowen And if this tooke place in the time of the Lawe there is much greater reason that it should take place at this day For our Lordes couenanting was not onely with y e Iewes nor for that one time onely but when hee sent his onely sonne then did hee shewe himselfe much more fully to be our father and Sauiour than hee had done afore and hee did it after as sweete and friendly a manner as could be so as it is all one as if hee had euen opened his bowels vnto vs. Seeing then that God hath giuen vs his owne hearte in the person of our Lorde Iesus Christ and we heare how Christ protesteth that hee will not hencefoorth call vs his seruauntes but his friendes Iohn 15.15 because hee hath imparted himselfe vnto vs so familiarly I pray you must not the diuell needes haue bewitched vs if wee bee not moued to yeelde our selues wholy vnto him and to forsake our selues and all our owne affections Therefore whē wee feele any naughtinesse in vs that keepeth vs backe from seruing God if wee finde any slothfulnesse in vs if wee bee fallen too fast a sleepe in this worlde then to waken vs vp and to cause vs to magnify God let vs cal to minde the couenant which our Lord hath made with vs. Now hereupon Moses addeth It was not with your fathers that God made the couenant but with vs euen with vs that are all aliue at this day This sentence may haue a dubble vnderstanding For it may be taken as though Moses made a comparison to shewe the better that the people which liued at that time might haue bin the more inflamed to serue God because they had receiued more grace than their fathers And for the same purpose also doth hee say in Exodus I haue not imparted this name of mine to your fathers Exod. 6.3 God speaking there to Moses telleth him that hee had not manifested himselfe so playnely to be God vnto Abraham Isaak and Iacob as hee did commaund to be done by Moses Hereby hee meaneth that the people ought to be y e more attentiue as now because God reueiled himselfe to them after an vnaccustomed manner And so the meaning of this text might bee that God made not the lyke couenant with our fathers True it is that God spake to his seruantes Abraham Isaak and Iacob and instructed them sufficiently And it is sayd expresly in the eighteenth of Genesis Ge. 18.17.19 Shall I hide from my seruaunt Abraham what I intend to doe vppon Sodom and Gomor No for I know hee will teach his housholde my decrees ordinances iudgementes and lawes Yee see here that Abraham did sufficiently instruct his housholde and that not after a slender fashion but in Gods iudgementes statutes and ordinances so as it must needes bee sayd that hee had Gods lawe well printed in his heart But yet for all that it was a benefit not to be held skorne of when God sent his Lawe to the people in two tables and vouchsafed that there shoulde bee wherewith to instruct them continually and also that the same thinges shoulde bee recorded for vs lykewise The thing therefore which wee may gather vppon this text is this protestation which Moses maketh to the people as if hee should say my friendes consider the benefit which God bestoweth vpon you this day which verily hee bestowed not vppon our fathers For hee gaue not them the lawe in writing as he hath done to vs neither vttered he thinges vnto thē by percelmeale True it is that he taught them sufficiently and as much as was requisite for their saluation but behold wee all this day are come a step higher than they were and therfore ought wee to come the neerer vnto him seeing that hee is so come downe vnto vs. That is Moseses meaning if we take the text after the foresayd maner Lykewise might a man say to vs at this day that God hath not delt with our fathers as hee hath dealt with vs. And so meant our Lord Iesus Christ when hee sayd to his disciples Matt. 〈…〉 Luke 〈…〉 many kings prophets haue desired to see the things that you see and to heare the thinges that are preached vnto you and yet haue not had their wishe Seeing then that God of his infinite mercie hath vouchsafed to preferre vs before the Patriarkes and prophets according also as it is sayd 1. Pet. 1 1◠that the Prophets serued more for our times than for their owne thereby wee ought to learne to resort vnto him to giue our selues wholy to his doctrine Howbeit if all thinges bee well considered although the matter before rehearsed be very profitable and that the same exhortation be oftentimes made in the holy scripture yet if all the woordes be well weyed Moses meant that God made not his couenant with those that had heard the Lawe at the first giuing of it foorth y t is to say not only with them but also with those that outliued them and succeeded in their place after their decease So to bee shorte Moses intended to shewe here that
Christ that wee may bee renued to serue our GOD throughly But yet in the mean while we haue need of some policie and order among vs. Therefore it is expedient that there bee a day of rest for vs to meete together that we be confirmed in the doctrine of God and profite daily therein that is to say all the time of our life and also bee occupied in calling vppon his name and in making confession of our faith and that therewithall the residewe of the day be spent in considering the benefits that wee receiue from time to time at Gods hand that he may be the better glorifyed for them And now we haue to marke what is sayd in Moseses text Six dayes shalt thou labor sayth the Lorde This must not be taken as though God commaunded vs to labor It is true that we bee borne thereto and wee knowe that God intendeth not that wee should be idle while we liue in this world for hee hath giuen men handes and feete and cunning and wit Yea and euen before there was any sin Gen. 2.15 it is sayd that Adam was put into the garden to dresse it But the labor that men take now is a chastisement for sin For it is sayd vnto them Thou shalt eate thy bread in the sweate of thy browes that is a curse which is layd vppon all mankinde For wee be not worthie to inioy the state that was giuen to our first father which was to liue in pleasure without much troubling of himselfe Notwithstanding euen before sin came into the world and before we were condemned of God to this paynful and constreyned labor it behoued men to occupy themselues in some exercise And why For it is against our nature to be as vnprofitable blockes of wood So then it is very certeine that we must apply the whole time of our lyfe to some labor Neuerthelesse here is no precise commaundement giuen of laboring six dayes For in very deede there were other solemnities besides the Saboth day vnder the Lawe There were other feastes which might fall in the middest of the weeke But for as much as the number of them was small for they were but fower dayes in the yeere here is no mention made of them hee speaketh but only of the Saboth day And wheras it is sayd thou shalt labor sixe dayes our Lord sheweth vs that wee haue no cause to grudge of the giuing and bestowing of one day vppon him seeing he leaueth vs sixe for one As if he should say is it a great matter to you that I should chose out one day to be reserued wholy to my seruice so as ye shall doe nothing therein but reade and exercise yourselues in my lawe or heare the doctrine that shal be preached vnto you and come to the temple to be there confirmed by the sacrifices that shall be offered and to call vppon my name and to protest that you bee of the felowship of my people Shold this grieue you seing you haue sixe dayes free and whole to doe your businesse and affaires in Seing then that I deale so courteously with you as to require but one day of seuen is it not too great an vnthankâ—fulnesse if yee complayne of that time as though it were misbestowed as who shoulde say yee were so churlish and nigardly as to grudge mee the seuenth part of your time I giue you your whole life y e sunne neuer shineth vpoÌ„ you but you ought to consider my goodnesse that I am a freehearted father towardes you For I make my sunne to shine Psal. 104.22 â—3 to giue you light to goe by that euery of you might doe his businesse And why then should not I haue one day of seuen wherein euery man shall surcease from his owne businesse so as ye shall not be intangled in any worldly care but that ye may haue leasure to thinke vppon me We see then that this saying of laboring sixe dayes is not set downe as a coÌ„maundement but rather as a graunt that God maketh euen in way of vpbraiding men with their vnthankefulnesse if they doe not obserue the Saboth day and keepe it holy as is spoken of it here But hereof we may gather a good and profitable lesson which is that when we be slow to obey God we must coÌ„sider his benefits For what should more sharpen our desire to followe Gods commaundementes than to consider that hee dealeth not roughly with vs ne ouerpresseth vs not behold God coulde reine vs with a streite bit if it pleased him he could driue vs to so hard thinges as there should be no meanes to get out of them but hee hath a consideration to guide vs as a father doth his children Seing then y t he doth so beare with vs ought wee not to be the more prouoked to doe as he appointeth vs yes So then as oft as Gods commaundements are hard vnto vs or at leastwise seeme to bee so let vs assure our selues that hee doth not presse vs so much as hee could nothing neere For if God listed to vse his right with extremitie we should be tormented out of all measure Therefore let vs vnderstand that he beareth with vs and that hee vseth more than fatherly goodnesse in that behalfe It is true that the lawe of GOD is vnpossible vnto vs Ro. 7.14.15 insomuch that wee bee not onely vnable to obserue it throughout but also if a man would of his owne naturall power discharge himselfe to Godward he could not stirre one finger nor haue one good thought to know which way to begin And so farre off are wee from being able to obey GOD and to execute the thinges that are conteined in his lawe that all our thoughtes and affections are enmities against God Rom. 8.7 If men could through their owne power performe the Lawe it should bee sayd to them Labor thou But contrariwise it is sayd Rest yee to the end that God may worke The lawe then may well be vnpossible as in respect of vs but yet is it possible for GOD to printe it in our heartes and to gouerne vs by his holy spirit yea euen in such wise as it shall bee a sweete and light yoke vnto vs and there shall bee no hardnesse in it that may weary vs. Therfore when men haue looked well about them they shall finde that God beareth with them as a father that pitieth his children And therefore let vs learne to bee thankfull and to be the more forewarde to serue our God seeing hee commaundeth vs no such thinges as ought to seeme ouer bitter or paynefull to vs but hath a regarde of our abilitie Thus yee see what wee haue to marke vpon this text where our Lord sheweth that he leaueth men their commoditie True it is as was touched yesterday that wee ought to bee so spirituall as to assemble euery day to call vpoÌ„ the name of God and that we ought to mount vp to the heauenly lyfe leauing all
to doe And so yee see the cause why hee spake so briefely Moreouer he hath as yee woulde say chawed the thinges to vs that we might learne to submit our selues quietly to him and that euen the veriest ydiots might knowe that they neede not to bee greate clearkes to vnderstande his Lawe for asmuch as hee hath stooped so lowe that there is not so ignorant a poore soule but hee vnderstandeth what is conteined in the Lawe That is the effect of the matter which wee haue to remember here Furthermore seeing God hath forbidden murther as an owgly and outragious thing let vs assure our selues that hee which riseth vp against his neighbour to murther him is not worthy to liue vpon the earth for he is worse than a wood beaste Wee see howe Beares Lyons and other wilde beastes doe play together And why is that Because that although they haue no reason nor discretion although they haue no Lawe nor equitie yet notwithstanding the common knowledge or instinct of nature holdeth them in order Yee see then that the verie beasts haue skill to liue well together with the beastes of their owne kinde without hurting one another And shoulde not men bee restreined by some consideration seeing that God hath imprinted it in their hearts that murther is a wicked thing They see they bee all of one nature and euerie man beholdes the image of God in his neighbor And shoulde not this serue them for a bridle to withholde them from all violence What a dealing were it else So then let vs beare well in minde that although God had neuer spoken to vs yet haue wee sufficient proofe in our selues alreadie that if any man set himselfe against his neighbour hee defieth nature and is vnworthy to be reckened in y e aray of men But nowe seeing that the authoritie of God is matched with the knowledge which wee ought to haue had aforehande and that hee sheweth vs that there shall no bloude of man bee shed but the same shall come to account before him let the hearing thereof teach vs to liue without doing any man wrong or els let vs assure our selues he will become our mortall enemie for hee telleth vs that men are in his protection In deede the threate is not expressed heere but yet is it all one for as much as it is spoken of in other places Seeing it is said that man is created after the image of God Gen. 9.6 it is not lawfull to make any assault vppon him For it were all one as if our Lorde shoulde say yee bidde mee battell when yee goe about to hurt one another after that fashion for I haue printed mine image in you If a man shoulde but deface the armes of a Prince it were so great an iniurie as should bee punished as a murther And why Because it tendeth to the confusion of the state Beholde Gods image is printed in men and it is despised and shoulde not such an outrage be punished dubble Yes Now then let vs mark that God in telling vs that we assault him when we do any man wrong intendeth to shew vs that that ought to restraine vs or else we be too witlesse and madde Yea and to the intent wee should the better bethinke vs thereof our Lord telleth vs that a murther cannot bee committed but the lande is defiled with it Num. 35.33 as is declared in another texte where it is saide that the shedding of mans bloude bringeth such a stayning and defiling with it as can scarsly bee wyped out When there is any speaking of manslaughter yea though it bee done lawfully 1. Chro. 22.8 as in warre which is allowed yet is it saide to bee a defiling And why To the intent that wee shoulde learne to abhorre the shedding of bloud the more If an enemie bee slaine in open warre although GOD pardon it because the slaier hath iust and lawfull cause and doeth it of necessitie yet notwithstanding it is saide still to bee a staine and the dooer thereof is saide to bee defiled And why is that To the intent wee shoulde knowe that God hath created vs to liue quietly together and that wee cannot giue a fillippe as they say but that it is streitwayes a spotte vpon vs and wee be by and by defiled before God Seeing then that the holy scripture vseth all these formes of speech ought we not to be held the better in awe to liue without doing of any wrong to our neighbours Yes Howebeit forasmuch as God doeth so chawe thinges to vs heere according to our rawenesse and infirmitie let vs marke further that it is not ynough for vs to abstaine from bloudshed but that wee must also abstaine from all outrage and violence To bee short mens persons must bee deare and precious vnto vs. For till we bee come to that point God will take vs still for murtherers If a man doe but strike his neighbour although hee kill him not yet is he a murtherer alreadie in Gods sight And why I haue tolde you alreadie howe GOD vsed that worde of set purpose to shewe vs that although wee take a quarrelling or the giuing of a blowe ouerthwartly to bee small and light faultes yet they bee not so before God And why Because there is alway a murtherous intent in it And that is y e cause why God calleth it murther And besides that if we be forbidden to commit murther let vs vnderstande that wee bee likewise forbidden to doe any wrong or to make any assault vppon our neighbours If wee doe but lift vp our fist against one or touch him in anger by and by there is murther committed before God If wee thought well on this woulde we not be mielder than we be Wee see some men so testie that if a word doe but mislike them by and by their fist is vp to smite and beate the partie For they thinke it is a small matter so they shedde no bloude But wee must not make God to eate his worde in that he telleth vs that all quarellers are murtherers So then let vs learne to forbeare our owne fancies when we intend to iudge of our faults and let vs quietly imbrace the sentence that god hath giuen assuring our selues that all such as offer any violence to their neighbours are alreadie guiltie of murther before God That is the thing in effect which we haue to remember here But haue wee abstained from all anoyance Haue we done no outrage to the persons of our neighbors Then must we go euen to the heart For God hath not giuen a ciuill Lawe onely to make vs liue honestly but he hath giuen a Lawe agreeable to his owne nature We knowe he is a spirit Ioh◠〈…〉 and he will haue vs to serue him in spirite and trueth Seeing it is so we must vnderstand y t he hath giuen vs a rule not only for our hands and feete but also for our affections thoughts True it is that inasmuch
nor saide so as we should report some fable and men should not knowe what it is but also a malicious wresting or defacing of words that might haue beene well taken and a turning of them to euill if we doe so we are false witnesses As for example some are so frowarde that as soone as they spie a thing that mislyketh them although it be not altogether wicked and vngodly yet they fall to picking of some quarrell to it O say they see such a man hath done such a thing If they spie neuer so little a spot or specke there needes no more with them to make vertue become vice If wee doe but misconster some one worde that is well spoken beholde wee mischarge the partie and his good reputation is wounded Yee see then that we bee false witnesses not onely when wee inuent thinges that were neuer doone nor saide but also when either by suttle caueling or by any leawde and indirect slight we wrest the thing amisse which might haue bin wel taken Nowe as I saide this commeth to passe nowe and then by reason that men are ouercaptious And if they bee frowarde needes must they turne all thinges to y e worst But it is saide that loue is not mistrustful 1. Cor. 13.5 as Saint Paul speaketh of it therefore wee must be sure that a thing is euill before we condemne it It is true that wee may sometimes bee deceiued in discerning of good and euill But when there are apparant signes and tokēs and the matter is manifest as we may bee able to say This is ill done if wee be still too much wedded vnto it it cannot bee but sinfull And specially if our nature bee so malicious as to bite men and to slaunder them where there is no cause surely we be condemned for falsewitnesses before God Nowe if they that are stout in rebuking vyces be to be condemned whē their stoutnes proceedeth of too rigorous a minde what shall they be whose doings spring of manifest hatred and which will needes misconster such sayings and doings as might neuerthelesse be wel taken and haue no apparant fault in them If they marre such thinges by their lewde constructions are they not false witnesses before GOD So then let vs learne in fewe wordes to maintaine the honestie and welfare of our neighbours in such sorte that whether wee rebuke them or whether we speake of their vyces to the intent they shoulde bee punished and that such as might bee seduced and miscaried by their euill example may bee reclaymed let vs alwayes haue this regarde in our speaking namely that wee seeke their welfare and benefite as much as in vs lyeth and that wee keepe such an euen hand continually as we diffame not men after such a sort as they shoulde bee out of heart with it For wee shoulde rather burie their faultes to the vttermost of our power both before GOD and man to the intent they may call themselues home againe and not forgoe all shamefastnesse and so rush out into all naughtinesse That is a thing which we must needs take heede of Nowe if wee will obserue the thinges that are conteined heere we must resort to a higher grounde which is to consider for what purpose God hath made our tongues and to what ende hee hath giuen vs speech namely to the intent wee might impart our mindes one to another by communication And wherevnto shoulde the communication of men tende but to the maintaining of themselues in charitie and loue Therefore at a word wee must learne so to bridle our tongues as the vnion which GOD hath commaunded may alwayes bee mainteined as much as is possible And that is the cause why saint Iames vseth such earnestnesse in speaking of euill wordes Iam. 〈…〉 The tongue saieth he is a small thing and but a little peece of flesh and yet it kindleth such a fire as is able to burne vp the greatest woods in the worlde Nowe let vs come backe to the saide grounde which is to vnderstande that God wrought vs a singular benefite in giuing vs abilitie to common together Beholde the thoughtes of men are secret and yet the tongue serues vs to vtter our minds Therefore let vs be circumspect in vsing such a benefite that it bee not steined by our vice and naughtinesse And seeing that God hath giuen it vs to maintaine loue and brotherly good will one towardes another let vs not abuse it in babling or in gadding vp and downe with it to sowe rancour malice among our selues by wresting our words amisse Thus ye see whereto we must come backe And when wee knowe generally howe to auoide the crime of false witnessing forasmuch as it is a hard thing to bridle our tongues let vs take the more paine and heede to doe it We see that many euill wordes doe easily scape vs. And when we haue talked to and fro vnaduisedly because wee bee accustomed to it we thinke it is no fault before God But let vs marke that forasmuch as wee bee naturally too much inclined to speake vndiscreetely and to cast foorth wordes of blame and reproch against our neighbours wee haue the more neede to indeuour to imprison our tongues and to holde them downe For though wee bee giuen to some one sinne more than to others that will not serue vs for excuse before God But when wee perceiue any fault in our selues we must not flatter our selues in it but rather bee sorie for it and say Alas I see this disease reigneth too much in me and therefore I must fight the more stoutly against it and I must by Gods grace inforce my selfe to attaine to the repressing thereof seeing I perceiue that God condemneth it And herewithall let vs bethinke vs of the threates that are giuen out against it 1. Cor. 〈…〉 For whenas sainct Paul saieth that neither whoremongers nor drunkardes nor theeues nor murtherers shall inherite the kingdome of heauen he addeth also Cursed speakers and he banisheth them likewise from all hope of life and saluation Nowe when wee heare these thinges is it for vs to couer our selues any more with leaues or to beare our selues on hande that there is no harme in speaking euil of our neighbors Thinke wee that the threate which God hath vttered by the mouth of S. Paul serueth but to scare little children and shall not bee executed vppon such as will needes exempt themselues from it as it were in despyte of him Yes So then let vs take paine in this behalfe and to conclude let vs specially make this comparison that if God will haue vs to mainteine the good name of our neighbours forbidding vs so streitly to lay blame or misreport vpon it whereby their honestie may bee defaced hee will much more haue vs to regarde his honour For are wee not a hundredfolde more bounde to maintaine Gods honour Psal. 16.2 than to preserue the good estimation of men seeing wee cannot by any meanes benefite him
faine discharge our selues thereof but hee telleth vs that his giuing of it forth is to holde vs in his subiection seruice and that to the same ende he will haue it preached still at this day For thereby he intendeth to trie whether he can weeld vs as quiet people that submit themselues to him Therefore let vs marke that our resorting vnto sermons must not be to commend the doctrine for good and holie for God shal be much beholden to vs for saying that his word is worthie to be receiued hee will not haue vs to be his iudges It is true that we owe him that acknowledgement so as when wee haue hearde his worde euery of vs ought to confesse it to bee the pure trueth and that there is none other rightnesse righteousnes nor wisedome than is contained there But yet must we passe further therewithall and yeeld our selues to the seruing of our God That is one point which wee haue to gather vpon this text Another point is that we must beware that we keepe it Wherein God sheweth that wee must applie all our strength earnestly in that behalfe For men shall neuer followe God by sleeping Although they inforce themselues neuer so much yet the infirmitie of their nature is such as they can hardly keepe their feete Therefore let vs not think that we can discharge our selues to Godwarde without taking of paine For the thing is too hard considering what we be namely slowe and sluggish to good thinges yea euen though God haue already made vs willing and do gouerne vs by his holy spirit And if he let vs alone as we be of our selues we shall not only be slowe but also drawe cleane backe from his wil. If he call vs to him we shall go from him yea wee shal be so little able to couet any good at all that wee shal be inforced to doe euill But let vs marke what I haue touched afore namely that although our Lord haue giuen vs some good disposition of minde and set vs in some good forwardnesse yet are we slothfull still and when we should steppe one pace forth whereas the same shold be done in lesse than a minute of an houre we must haue a whole houre to do it in Nay we fall to kicking or else by that time that we haue gone one pace ofttimes we stumble or retyre backe or else take such foule falles as is piteous to see Therefore it is not for nought that God saith here Take heede that yee doe them As if hee should say in deede my lawe is giuen you to the intent you shoulde put it in execution and obey it but yet thinke not you that it is so easie a matter to be done What is to be done then Prepare your selues to walke after my commaundements thinke vpon them put to your indeuour be diligent therein take a tast sauour of them keepe good watch for feare of being turned away and take very good heede to your selues Thus we see in effect that our Lorde exhorteth vs here to labor ernestly when the case standeth vpon walking in obedience towardes him And why For the thinges that he requireth of vs are not so easie to be don And besides that we be so ill disposed therevnto as is pitie to see insomuch that if we be not spurred and driuen by force we cannot goe forward Therefore it standeth vs in hand to awake and to take heede and to stande continually vppon our garde that wee may performe y e things that our Lord hath commanded vs. Nowe afterward he addeth that this must bee done without bowing to the right hand or to the left so as men walke throughout in the way that he hath shewed them In deede this text shal be expounded more at length in the twelfth chapter but yet must we not passe it ouer without knowing what God ment by it In forbidding vs to bowe to the right hand or to the left he sheweth vs that hee will haue vs to harken to him in all things without exception And this importeth two thinges namely that wee must neither put any thing to his lawe nor take any thing from it As concerning putting to it is as if we would go to the right hand for they y t ad to Gods law do it vpon an imaginatiō y t the keeping of the things conteined there is not al that they haue to do therfore y t it is good to put somewhat more to it Loe howe men would giue place to their owne fancies so as if any thing come in their heades they thinke that God forgate that and that it were good to be done And that was the very cause of the great number of ordinances lawes and ceremonies that are set vp in poperie The Iewes had the like vice among them according as they be blamed for despising of Gods commandementes statutes for their owne traditions sakes Nowe then let vs keepe vs from walking on the right hand so as we should turne from the way which God hath shewed vs. And why For the right hand is when we will needs bee too wise and too righteous bearing our selues in hande that it is good for vs to do more than we be commaunded But in so doing we be the diuels seruants for God vtterly refuseth all that euer we adde to his word he will haue no such mingling And we decline or bowe to the left hand when wee diminish Gods worde that is to say when wee bee contented to serue him by halues and therewithall would haue him to giue vs leaue to follow our owne lusts Some man peraduenture is not subiect to some vices and well coulde hee find in his heart to discharge his duetie to God-ward in seruing him so farre forth but forasmuch as he cannot ouermaister himself in some other vyces hee woulde haue God to holde himselfe contented to enter into a bargaine with him as if he should say very well if I faile in this behalfe I will recompence it in another But let vs keepe our selues from walking on the left hande that is to say from taking any thing away from Gods worde For as he hath forbidden to murther so hath hee also forbidden to steale and to commit adulterie and therefore we must submit our selues to his commaundements in all points and all respectes without making of any reply thereto For as wee must not in any wise adde ought to his Law so is it not lawfull to take any thing from it but we must walke in all the wayes that he sheweth vs. And whereas hee termeth it a way it is to the ende to exhort vs to keepe vs in it according as we shal see in the ende of this booke where Moses will say Deut. 28.9 This is the way walke therein As if he should say whosoeuer turneth away from the doctrine that I set before you goeth astray hee doth but runne gadding ouer the fields and yet for all that
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
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 inteÌ„t 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 inteÌ„ded 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 nuÌ„ber 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. â—â—â— 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
suffer vs to haue enemies to grieue vs and vexe vs it is because it is not for our benefite nor for our saluation that hee should maintaine vs in too great ease And for proofe thereof as I saide wee could well finde in our heartes to amend the euil in other folkes but we thinke not vpon it in our selues and yet is that y e end which we ought to begin at If we wil be good iudges to condeÌ„ne other mens faultes we must first looke to our owne Psal. â—â— â— we must not only bethinke vs of those which are knowen to vs but wee must also passe yet further to craue pardon of God for the faults that are better knowen to him than to our selues And besides that let vs bee well aduised that we proceede soberly in that behalfe For it may come to passe that he which shal haue shewed some good zeale in chastising the faulte of his neighbour shall not onely fall into the like fault himselfe but also doe much worse Seeing then that we be so inclined vnto euill let vs vnderstand that it is good for vs that God shoulde exercise vs after the maner that Moses speakes of here For the wilde beasts neede not to come to worke vs displeasure or to pick out our eyes wee haue anoyances and deceits ynowe in our selues Why then is it that our Lord suffereth vs to be so sore vexed troubled outwardly by meÌ„ but bicause we haue as it were an host within vs ranged in aray against God and his lawe Therfore is hee saine to stoppe vs and to keepe vs occupyed by other men and that is to our benefite Furthermore God is faine to leaue vs still in our infirmities because that if he should giue vs the full perfection there is none of vs all but he would aduaunce himselfe too much and be too proud It is certain that we haue victorie alreadie against Satan Col. 〈◊〉 Heb. 〈◊〉 as it was purchased for vs in y e person of our Lord Iesus Christ but yet must we bee faine to endure many encounters and many rough assaultes yea and to bee brought to so great perplexities as we shal not wote which way to turne vs but wee shall haue ouer much adoe to withstand our owne vices and the great number of imperfections that are in vs. And why is that Euen to humble vs. In deede we haue a promise that God will vanguishe Satan and thrust him downe as it were vnder our feete as S. Paul speaketh of it in the sixteenth of the Romanes But yet shall not that be done at the first day to the intente wee may haue cause to praise God in that wee see our selues to fraile and yet hee giueth vs strength to holde on our way still continually Yee see then that wee must keepe stil our way in walking through this worlde for it is a iourney as the Scripture termeth it Nowe then let vs fully determine with our selues to suffer it patiently if God delay to giue vs full victorie of our enemies yea euen of our ghostly enemies assuring our selues that he doeth it not without iust cause But yet must wee bee fully perswaded of another point also namely that although we linger a long time and things be out of order as in respect of the world and God inlighten vs not but let vs alone in great distresse yet he wil giue vs the vpper hand in the ende Wee must be fully resolued of that for without such certaintie wee could not haue any courage one minute of an houre but wee should quaile out of hand and it would seeme to vs that the diuell should ouerwhelme vs. And specially when wee were to fight against our own lustes howe might wee get the vpper hand of them And if wee finde our selues so combered to day what shall wee finde to morrowe The mischiefe will increase continually and the great nomber of our owne experiences do shew vs that wee neede none other thing to ouerthrowe vs. Then coulde wee not holde out vnlesse wee were fully and throughly out of doubt that the promise of God should bee wholly accoÌ„plished vnto vs and y t in the end our enemies shal not be able to stand before our faces Therfore let vs fight boldly against Sathan and againste all the lustes of our owne fleshe and we shall ouercome them so wee haue Iesus Christ for our Captaine For we must be hopelesse as in respect of our selues and not imagin that our owne strength can suffice but wee must learne to call vppon him that is able to helpe vs at our neede Psal. 50.15 That is the thing which wee haue to beare in mind yea and euen in respecte of this present life Let vs not doubt but that although we be faine to passe through many miseries yet notwithstanding all shall turne to our benefite and welfare in the end Let vs beare this saying well in mind so as wee may fare the better by it yea euen in such sorte as wee yeeld not to murmur against God though hee graunt not our desires at the first And in so doing we shall haue inuincible constancie to keepe on our way still though it seeme neuer so hard vnto vs. And although we see neuer so many perils yet shall we haue such constancie as to hold on still till wee bee come to our wayes end â— Thess. 3.3 For why Gods promising of vs to giue vs full victorie is not to disappoint vs he is faithfull in his sayings Neuerthelesse if it please him to make as though he regarded not thinges wee must not take vpon vs to set him any terme but let him dispose matters according to his owne infinite wisedome Yea and Moses sayeth that euen Kings shall be deliuered into the people of Israels handes As if hee should say that there is not any power or streÌ„gth so great that ought to dismay vs. And this saying is not added without cause For euery thing of nothing will dasle our eyes and make vs to forget the mightinesse of Gods promises For if we perceiue any greatnesse in men and that our enemies are of abilitie to trouble vs wee beare our selues on hand that all is mard and by and by we be halfe straught at it True it is that our presumptuousnesse blindeth vs ouermuch so as we perceiue not the daungers when we bee once minded to followe our owne foolish rashnesse But when wee should obey God and doe our dewty the whisking of a flie ouerthwart our faces will turne vs away by and by For this cause doth Moses say expresly that wee must not bee dismayed for any greatnesse of the world In so much that although our enemies shine as the Sunne although they perke vp neuer so high although they seeme to haue neuer so many meanes wherewith to ouerwhelme vs at the first brunt yet must wee not bee discouraged for all that And why Let vs consider what Gods hand is and
protest vnto you this day that you shall surely perishe 20 As the Lord destroyeth the Nations before you so shall you perishe because yee haue not obeyed the voyce of the Lord your God HEre wee must goe foreward still with the matter which Moses had touched afore and which I haue partly expounded already which is that he telleth the people what fauour had bin shewed them in Gods deliuering of them from the bondage of Egypt and in his leading of them through the wildernesse which thinges were not doone but of Gods wonderfull goodnesse For when we haue beene in aduersitie and God hath deliuered vs from it and done vs good his mercie hath the greater beautie and becommeth the better knowen to vs if the aduersitie bee set before vs againe and that wee bee put in minde of it That then is the meaning of Moses To the intent that the people shoulde not fall asleepe in their pleasures he sayeth vnto them consider in what plyght and taking yee were whē God reached you his hand to succour you Consider by what means he brought you into this land where he giueth you rest at this time Bee mindfull of those thinges and ye shall haue cause to say that ye haue found so great mercie as there is no excuse for ye if ye forget it And he speaketh purposely of the Manna not to the same ende that he spake of it a while ago but to doe the people to vnderstand that they had bin fedde after such a straunge fashion as had not bin commonly seene Behold saith he ye haue liued this fortie yeeres togither without bread or vittels God hath fed ye with Manna which was a thing vnknowen and he gaue you a new kinde of drinke for he made fresh water to come out of the drie and hard rocke for you Thus chaunged he the order of nature that yee might the better perceiue the presence of his Maiestie True it is as hath bin declared heretofore that when the earth bringeth foorth corne it is through Gods blessing of it through his breathing of that power into it howbeit we perceiue it not For wee despise the things that are common among vs and whē we speake of the course of nature wee perswade our selues y t God should be excluded and that he should beare no sway at all Now bicause we bee so dull it was Gods will to alter the things that are ordinarie among mē and to appoint his people to bee fed with Manna and to drink of the water which he had made to come out of the hard rocke That then serued to shewe his people his heauenly power the better that they might be driuen to thinke wee bee not nourished after the maner of men Beholde God vttereth himselfe in this behalfe and withdraweth vs from the world as though wee were going vnto him or as though the heauens were set open vnto vs that we might the better behold his goodnesse and power and perceiue that it is he that hath deliuered vs and maintaineth vs. Finally Moses declareth howe it was Gods will to afflict and try his people to the ende they should not say It is mine owne power and mine owne strength that hath gotten me this abundance And here wee haue to note first the order which God keepeth in teaching his people which is to begin with afflictions as Moses expresseth here And so must it be or else we shall neuer bee well taught except our Lord haue made vs to feele hunger and thirst and to indure pouertie and aduersitie We knowe what pride is in men by nature they be wedded to themselues and stand in their own conceits and vntil God haue subdewed them by force they be besotted with vaine selfesoothing Moreouer when they be full fed they fall to kicking against God and acknowledge him not for their mayster Therefore to bring vs to lowelinesse and obedience God is faine to afflicte vs. Marke that for one point And God maketh this triall that Moses speaketh of not for that he needeth to search vs as I haue declared heretofore for mortall men are faine to make some tryall bycause they knowe not what is in folkes hartes But God hath no neede thereof all thinges are knowne vnto him but he speaketh after the maner of men when he layeth things open and discouereth them whether there be any fayning or hypocrisie in them or whether their heart bee right so as they walke roundly and soundly Whē God discouereth bewrayeth these things he is said to search examine and try men Howbeit his so doeing is not for himselfe but for vs. For we see how men stand in their own conceits bearing themselues on hande that there is nothing in them but perfect vertue and holynesse but if God nip them a little by and by the byle bursteth and out comes the poyson Thus yee see why it is sayd that God trieth vs. And here wee haue to beare in mind that if God afflict vs oftentimes wee must not think it straunge considering the needefulnesse thereof For if hee should let vs alone in our delightes and handle euery of vs according to our owne liking what a thing were that Wee would neuer submit our selues vnder his yoke we should not know what it is to feare him wee should not skill what it is to humble our selues vnder his hand we should not know what it is to call vpon him and to seeke all our welfare in him Seeing then that afflictions are so beneficial let vs learn to beare them patiently and to submit our selues to them willingly though they goe against our stomacks Here is expresse mention made of humilitie and obedience For first of all if men continue in their loftinesse they cannot bowe to obey God to serue him but they wil needes haue the brydle layd loose vpon their necke be let alone to follow their own wicked affections and lustes Yee see then what stubbornesse is rooted in vs vntil God correct it by mainforce And so there is no obedience vnlesse men bee beatē down with maine strokes neither is there any lowlines in them til then And why Bicause they sooth themselues and take maruelously vpon them bearing themselues on hande that they want nothing but that they bee very able men vntill God haue prooued the contrary vpon them And that is the thing which Moses expresseth in this text when he saith It was Gods wil so to afflict thee And to what end To the end thou shouldest not say It is mine owne strength and myne owne power that haue gotten mee this aboundance Wee see that when GOD suffereth the order of nature to proceede he that is riche thinketh not that his wealth commeth from heauē or that God did set any hand to it but he sayth that all came to him by inheritaunce or by succession or that he hath gotten it by his own trauell and policie Thus doe men euer aduaunce themselues vntill our Lord shew them
But in stead of honoring the Lord after that maner wee bee full of douting and vnbeleefe and fal to skanning whether God wil be as good as his worde or no. And if any let come in our way wee thinke wee be disappointed of our hope Also there is another extremitie on the contrarie part which is y t when God hath brought thinges to passe and matters are dispatched we father the doing of them vppon our selues as though God were no body and forgetting the perplexitie wherein wee were before we besotte our selues with fond ouerweening to set out our owne prayse Thus is God robbed of his honor two wayes and it is our maner of dealing in all cases For as I sayd if wee thinke the thing to bee hard wee perswade our selues that it shall neuer come to passe And when it is done wee deface his working and indeuour to take the prayse of it to our selues and we be so vnthankfull to him that wee would haue him plucked out of his seate For this cause Moses maketh such an exhortation here as wherein hee reproueth both partes For on the one side hee sayth Hearken yee bee now at the point to enter into the lande that was promised you Nowe I am sure you will bee afraid for ye must fight against great and strong Nations which doe farre surmount you euery way It may bee therefore that yee will be dismayed and out of hart and thereupon turne head so as ye shall be disappointed of the heritage that God hath promised you But plucke you vp a good courage in him and assure your selues that it is through his power that you must conquere y e land of Chanaan your God will be your guide and ye must vnderstande that he is a deuouring fire to consume all your enimies Therefore be not afraide for any thing that ye shal see but assure your selues that the power of God passeth all capacitie of man Now then if you finde your selues abashed stay and let God goe through with his worke and he will shewe that he can without help of man consume all those against whome he hath armed himselfe in his wrath Be mindfull therefore of the power of your God trust thereunto and be bolde to rest vpon it That is the first point which Moses toucheth here and it serueth to correct the said distrust withall namely that men looke no further but whether a thing be easie or no therupon conclude so fondly that they make not such account of God as they ought to do Beware saith Moses that yee imbace not the power of your God through any imagination of vnbeeliefe And afterwarde he commeth to the seconde part and telleth them that when God shall haue giuen them the vpper hande of their enimies they must not boast themselues of it as though it proceeded of their owne worthinesse desert abilitie power or skill And why For God saith he will driue out those nations because of their wickednesse And to confirme this withall I haue tolde you alreadie heretofore that determinate sentence was concluded giuen against those nations Gen. 15.16 foure hundred yeares afore and that God had taryed patiently for them to see if there were any amendment and conuersion But when they continued hardharted still and that the mischief increased more and more was it not reason y t God should execute his iudgement Yes verily So then the Iewes are warned that they shoulde not be puffed vp with any vaine selfeweening as though they had beene worthie to bee placed in the land of Chanaan but rather consider that God executed his vengeance vpon those nations for their euil life therefore that they which shoulde succeede them ought to humble themselues the more And moreouer that if they compared themselues with their enimies there was no cause why they should thinke themselues to haue the better case or that they ought to be preferred before them I say there was no cause why they should haue any such conceit For Moses telleth them that the couenant which God had made with their fathers was concluded long afore any of them were borne whereupon it followeth that God had no respect to their desertes I haue tolde you moreouer that the same couenant was freebestowed for it was not grounded vppon any seruice of men but Gods intent therein was to set foorth his owne goodnesse and mercie Ye see then that the Israelites are bereft of al power and glorie and that all worldly loftinesse is here beaten downe so as onely God must bee knowen to be good and righteous and men are bounde to him in all cases insomuch that they must keepe their mouthes shut and not boast of their owne power or vertue as though they were folke of good abilitie That in effect is the thing that is treated of in the text which I haue rehearsed And these two vices which Moses rebuketh reigned not onely at some one time but they reigne still at this day and we haue them rooted in our nature Therefore let vs marke well that this doctrine is directed to vs at this day and that it behoueth vs to benefite our selues by it So then as touching the first point let vs call to minde the lesson that is shewed vs by the example of our father Abraham Rom. 4.18.20.21 when it is saide that he beleeued beyond hope giuing glorie to him that had made the promise in beleeuing him to be able to bring the same to passe Lo here a generall rule for all the faithfull which is that if they purpose to leane vnto Gods promises they must not deeme of them after their owne witte and imagination for what a thing were that but they must assure them selues that God hath meanes in his hande which are vnknowen to them and which they conceiue not and that it is enough for them to haue his word which is the infallible trueth This reacheth verie farre but it shall suffice for this present to gather a short summe of it For when God calleth vs to him if wee consider but what wee our selues are surely wee shal bee vtterly dismayed As for example when God promised issue vnto Abraham he was a man alreadie decayed and sore broken as well with age as with trauell that he had endured His wife also was past the age of childbearing and moreouer she had beene barren all the time of her life it might seeme then that God had mocked him in promising him issue But what hee had not an eye to his owne bodie which was forworne and broken with age as sayeth Sainct Paul neither had hee an eye whether his wife were able to conceiue or no but seeing that God had spoken the worde hee rested thereupon assuring himselfe that forasmuch as God is faithfull he shoulde not be disappointed in trusting vnto him And after the same maner must wee deale seeing wee haue so faire a looking glasse For as I saide if wee haue an eye to
payed very deere for their shotte because they were not contented with the inestimable good that God had done them For the Manna was a heauenly foode yea and a foode of Angelles as it is sayde in the Psalme Psal. 78.25 But although they felt Gods punishmentes and both sawe and felt the vengeance that ouerwhelmed them yet notwithstaÌ„ding they ceased not to prouoke him to angernewe againe after other fashions somtimes by committing whordome sometimes by banding against Moses and Aaron sometime by murmuring and sometime by rayling To be short there was neither ende nor measure of their doinges And therefore not without cause doeth Moses say vnto them heere Bethinke yee of the great number of faultes which yee haue committed euer since the day that yee came out of the lande of Egypt euen vnto this present time that God hath brought you into this Lande Whereas he sayeth God hath brought you it serueth to quicken them vppe the better As if hee shoulde say Who hath beene your leader Leaude folke as ye be your GOD hath well mainteyned guided and ledde you hee hath vphelde you and helped you in all your necessities and yet will you needes come and sette vp your bristles thus against him Nowe sith wee heare this of the Iewes lette it not make vs to blame them but lette it make vs behoulde our selues in their persons and consider howe neere this example toucheth vs that euerie of vs may looke into himselfe and all of vs acknowledge generally that wee bee no better than they And for proofe thereof we be not in a wildernesse neither is there a time of fortie yeares sette a forehande vnto vs but lette euerie of vs take his whole life euen from the time that GOD did put vs into this woâ—lde vnto our buryingday Howe liue wee God for his part powreth out so many benefites vpon vs as wee haue good cause to serue and honour him yea though there were no more than that which he hath done alreadie But seeing hee continueth in doing vs good still is it not ynough to soften our heartes though they were of yron or steele Yes verily and yet wee cease not to spite him by going on still from euil to worse Nowe then like as Moses vpbrayded the Iewes with their continuaunce in euill dooing so lette euerie of vs consider that our prouoking of our GOD hath not beene for once onelie but that whereas wee should haue beene drawen vnto him wee haue shrunke away from him and rebelled against him And whereas wee shoulde haue offered our selues readily to beare his yooke wee haue beene so stubborne as hee coulde not wealde vs and one naughtinesse hath so drawen on an other that our sinnes are come to a horrible confused heape Thus then must we compare our selues with those to whome Moses speaketh here Here it might be demaunded howe Moses can say that they which liued at that time had rebelled against GOD euer since the time that they came out of Aegypt For at that time the most parte of them were babes or at leastwise not of full yeares of discretion For we haue seene expressely in the first Chapter Deut. 1. â—â— that GOD was minded to haue destroyed all that companie euen young children and all For they that were come to mans estate had made themselues vnworthie to enioye the inheritaunce that was promised them and they were banished and shutte out from it Howe then doeth Moses vpbrayde them that they had not ceased to prouoke Gods wrath continually For they might haue replyed Howe soâ— Though our fathers misse behaued themselues so as they were vnthankefull disobedient rebellious and full of murmuring and wicked lustes shoulde those thinges bee layde vppon vs No for wee coulde not doe withall But let vs marke that heere the whole bodie of the people is so blamed that the children are rightly condemned in the persons of their fathers For it was still one bodie and whereas the fathers behaued themselues naughtily and wickedly the children amended not but continued in the same euill as is to bee seene And therefore forasmuch as the children linked in with their fathers it is meete that they should be knit vp as it were all in one bundle and that GOD should condemne them all in generall And after the same manner are they spoken of in the fourescore ninth and also in the threescore and eighteenth Psalmes Psal. 〈…〉 32.33 〈…〉 9.10 â— For there our Lorde sayth Remember your selues howe yee were disobedient to me in the wildernesse And afterwarde the prophete rehearseth their fauke againe howe oftentimes they had misbehaued themselues and thereupon concludeth y t they had alwaies persisted in euill euen froÌ„ their first entering into the lande of Chanaan Insomuch that if the fathers liued naughtily in the wildernesse their children followed the same trade yea and became much worse For when they were once in possession of the heritage which was Gods resting place they should haue giuen themselues to the seruing and honoring of him to the vttermost of their power But all their indeuour was to defile the lande which God had hallowed to himselfe by filling it full of superstition and ydolatrie God gaue them the inheritaunce freely as if he should haue sayde I aske no more of you but that ye serue me acknoweledging that I haue beene a good louing father to you and that I haue alwayes mainteyned and kept you But in steede of doing homage to God for these things the people fel to setting vp of idols borowing all the corruptions of the heathen and bringing in false and counterfet Religions Ye see then that they deserued well to be estraunged and quite cut of from God Also wee see that the prophetes did continually vpbraide the children of Israell with their vnthankfulnes yea euen generally according also as euery man was giltie thereof And S. Steuen hath declared my sayd reason yet better Act. 7.51 For he sayth ye haue euer resisted the holy Ghost like as your fathers did afore you If the Iewes of that time had quietly submitted themselues to the Gospell and receaued Iesus Christ as their sauiour so as they had honored and imbraced him with fayth and repentance S. Steuen would not haue gone about to rip vp the shame of their forefathers For that was hidden But for as much as they turned all thinges vpside downe and beleeued not the Gospell but forsooke the grace of God and trampled it vnder their feete aduauncing themselues with diuelish pride and furie to abolish the name of our Lorde Iesus Christ and to deface the goodnesse that GOD had shewed them it was requisite that the sinnes of their fathers should be put into their account and that God should set himselfe against them to condemne the malicious wilfulnesse of that people and the faultes that had beene committed by the space of two or three thousand yeeres afore And therefore let vs learne that although God pardon the
doone but onely meant to pray God that he being but one man might perishe rather than the whole people shoulde perishe so as hee himselfe might aunswere for all the euill that had beene doone if it were possible And besides that wee haue to marke here that Moses matched Gods glorie with the welfare of the people to whome the promises were giuen For he perswadeth himselfe that it was not possible that that people shoulde bee vtterly rooted out but that Gods trueth must bee abolished therewithall because God had bound himselfe to the ofspring of Abraham and therfore that if that people had beene cut off God shoulde haue seemed to be variable He coulde well haue found out some meane incomprehensible to man but Moses coulde iudge no further than he was able to conceiue Now then forasmuch as he was at his wittes ende in this case and God was to be found faithfull and soothfast by performing of his couenant therefore doth he forget himselfe and is caried away rather to offer himselfe as it were in a sacrifice of cursing than that Gods name should be blasphemed or that it might be said that hee had not kept promise or that he had changed his purpose Hereby we see that Moses might pray faithfully and yet notwithstanding not looke simplie alonely to the right of the case How might y t be done He was moued thereto by a passion howe bee it not by a cholerike and fleshlie passion but by such a zealous passion to Godward as caried him aboue all state of man Neuerthelater as I have said afore these things must not bee drawen to a generall rule for we haue not the spirite of Moses but yet must we goe so farre with him as we had leauer that the whole world shoulde goe to destruction than Gods glorie should be defaced or y t he should not be worshipped or that the honour of his iustice wisedome goodnesse and power shoulde not bee reserued vnto him To be short we ought to prefer Gods glorie not onely before all bodilie goods but also euen before the saluation of our soules And although that that bee harde for vs to doe yet must wee inforce our selues vnto it We see how Saint Paul did the like for the Iewes and he was lead by the same reason which led Moses Rom. 9.3 I could finde in my heart saith he to bee accursed for my kinsefolkes sake It was not humane pitie that mooued him thereunto but his eye was alwayes vppon the promise that had beene made to the ofspring of Abraham in respect whereof it behoued God to keepe still some remnant of that peoples seede or else the infidels and vnbeleeuers would haue reported him to haue bin a lyer and they would haue skorned the law al the promises Wherefore to the ende that Gods name shoulde not come to such reproch Saint Paul offereth himself to be accursed if need be and yet was hee well assured that God woulde neuer suffer him to scape out of the hande of his Leader who had taken him into his keeping But it is not for vs to enter into such disputatioÌ„s For as I saide Moses is contented to be rauished with such zeale as hee had leauer that both himselfe and all the worlde beside shoulde perishe than to see Gods name skorned or that the vnbeleeuers should haue their mouthes opened to blaspheme him That is the thing which wee haue to marke vppon the prayer of Moses But yet therewithall let vs come backe againe to that which is rehearsed here concerning his breaking of the two tables Herein we see that how pitifull soeuer Gods seruantes are towardes the wretched creatures which perish yet must they not vse anie such mercie as may nourishe the euill but be careful to doe the thing that God coÌ„maundeth them without swaruing one way or other Sometimes men are so moued with foolishe pitie that they offende God and vpon opinion to doe good to those whome they beare with they increase the euil still in them and are a cause of their greater decay To be short men stand so much in their owne conceits that they wil needes exceede and go beyond God in mercie And this is seene in all cases Howbeit if a man examine their affections narrowly he shall find that their so doing procedeth not of louing kindnes for one while they be sharpe rough and there is nothing with them but destroying and anon after in y e turning of a hand ye shal see them in another moode so as they wil needs be verie pitiful But after what maner In going beyond their dutie without regard what God hath ordeined and which worse is they will needs be alwais shewing of mercy where there is no repentance whereby they cast wood into the fire to make gods wrath burn y e whotter against theÌ„ And therefore when they whome God hath put in office do see offences committed they must not in any wise leaue them vnpunished For why If they suffer the mischeefe to settle to fester it will grow worse and worse till it become vncurable For ye see howe diseases become vncurable when the parties be not purged in due time and place We must remember how the Apostle saith Heb. â—â—â— y t we must beware we suffer not euill weeds to grow but we must pluck them vp betimes for if we doe not they will so euergrow vs as we shall not be able to destroy them when we would but they will stoppe our eyes and so keepe downe y e good seede as it can neuer thriue After that manner will God punish our negligence when we be not diligent in doing our duetie to rid away euill from among vs. Thus ye see what we haue to marke But let vs also applie this lesson to our instruction Let such as haue the charge of teaching 〈◊〉 neerely to themselues and thinke well vppon it and beare in minde what God commandeth theÌ„ that they may discharge themselues thereof or else they may well make couerings but God will ask them an acoount of y e things that he had inioyned them Againe on the otherside when we heare our vices and sinnes sharpely rebuked by Gods worde and rough threateninges against vs so as it may seeme that our teachers intend to deliuer vs into Gods hande to bee punished by him according to our desertes let vs not thinke it straunge as a number do who would haue vs but onely to grease and annoynt their scabs in steed of handling them as they should be cannot abide to be rebuked roughlie But what They would be flattered to the end they might perishe without feeling of it Contrariwise we see y t to be taught aright we must be rebuked and threatened yea and that with such sharpenesse and vehemencie as wee may bee driuen to bethinke vs of our offences and to humble our selues before God as becommeth vs. That is the thing which wee haue to remember in that wee see
be of his Church in which respect we be say I more bound vnto him than were the Iewes Now it is true y t gods writing of his law in two tables of stone as I haue declared already heretofore specially in the first place was to y e intent y t his doctrine should abide sure For he had an eye to y e cōmon trade among men who vpon the making of leags alliances are wont to haue thē ingrauen in stone or brasse After y e same maner it was Gods wil y t his law should for y e better continuance therof be grauen in two stones Ye see then how God doth as it were passe a solemn couenant Neuerthelesse wee must therwithall also come to the figure namely y t the writing of the law after y t fashion in a cupple of stones serued to shew y t it was not ynough for folke to haue y e law giuen thē to vnderstand it vnlesse it were ingrauen in their hearts For we must come to y e similitude y t is made by y e prophets For although God shewed his law to be sufficiently authorised by vouchsafing to ingraue it so in these stones yet did he giue an incling y t that would nothing boote verily because y e true tables wherein it behoueth vs to write the doctrine of God are our harts howbeit not as they be by nature For what maner of ones are they Euē of stone as it is said of them in Ezechiel So then let vs marke that y e letter of y e law is nothing worth Ezec. 11.19 36.26 vntil god worke in vs by his holy spirit And that is the cause why he hath promised to make a newe couenant Ier. 31.32.33 not after the maner y t hee made it with the fathers for that continued not saith he And why Hee sheweth y t the blame fault therof is in men be cause they turne away runne at rouers as soon as God hath called them neuer follow him at all Although they pretend to make great account of his grace yet is there no stedinesse in them but rather vtter lightnesse for by and by they fling away after their own wicked affectiōs The couenant of God then yea though it were written in stones could not hold them in And why so Not for that God abode not faithful on his part or that hee persisted not to shewe that his choosing of Abrahās linage was not in vaine but for that they were bereft disappointed of that great benefite dispossessed of Gods freebestowed new againe But there were fourtie yeares betweene the one and the other For Aaron dyed at such time as the people had outworne their terme of fourtie yeares during which time god had forfended them the lande of promise Now in the ende of that terme Aaron was depriued of the dignitie of the priesthood and Eleazer his son was made highpriest in his stead But here Moses comprehendeth all that had bin done by the space of fourtie yeares from the publishing of the lawe vnto the verie same day that he exhorted the people to put themselues in better readinesse to enter into their inheritance than they had beene in at the beginning He telleth them that although there had happened many changes in the meane time yet had God in effect prouided that his lawe was to bee had alwayes in estimation to be honored and that the world might perceiue that his maiestie was therein that all men ought to submit thēselues thereunto And for that cause doth Moses say that hee had chosen the children of Leuye notwithstanding that Aaron had sinned For to what ende doeth Moses speake here of his brothers death Euen to make it knowen that God had shewed fauour towardes the trybe of Leuye as well as towards all the rest of the people The trybe of Leuye was chosen to offer sacrifice it was a prerogatiue which God had giuen them And were they worthie of it Could they boast themselues to haue beene more worthie than their brethren It is true that they executed vēgeance vpon the ydolaters but yet was Moses faine to call them to him and to command them to sanctifie their handes Exod. 32.29 Yee must hallowe your hands to the Lord sayth he howe in slaying those that haue so grieuously offended and been an occasion of turning all thinges vpside downe This day therfore it behoueth you to vtter what zeale ye haue towards the maintenance of gods honour and to sanctifie his name without sparing of your own brethrē or your neerest neighbours forasmuch as they haue so defaced Gods glorie to the vttermost of their power therefore they must be vtterly rooted out The Leuites did well execute the thing that Moses cōmaunded them Exo. 32.2.4 but yet did the high priest Aaron make the golden calfe True it is that hee withstoode it or at leastwise consented not to it but yet did he swarue at length by graunting the peoples importunate request and therefore was he faine to beare the punishment which GOD tolde him of saying thou shalt not come within the land which I will giue vnto my people Albeit that he represented the person of our Lorde Iesus Christ Hebr. 5.1 ◠and was a figure of him although he was a mediatour betweene God and men so as he made intercession for the sinnes of the people offered sacrifices for the reconciling of them to the maiesty of God yet was he banished out of that lande to his shame hee dyed hee was stripped out of his robes before his death hee was as a man disgraded and God left him as a dishonoured person and as a man defaced with perpetuall reproche Now if God extended such punishment vppon the person of Aaron what had they deserued which were inferiors to him So then Moses telleth them that Gods choosing of the trybe of Leuye to carrie the Arke and to be occupyed about his seruice was not for that they were worthie of it Deut. 〈…〉 but because hee was minded to shewe the same thing to the successours of Leuye which he had spoken of the rest of the whole bodie of Abrahams ofspring namely that they had all things of his only free goodnesse That is the cause why the death of Aaron is rehearsed here But by the way we see that Moses spared not his own brother For here he repeteth the sentence y t God had giuen also executed against him y t was not for y e honor of his own house But what His meaning was y t God should be glorified men condemned Yea we see that his intent was not to conceale his owne fault but to shew that God had punished him for it though there were great cause of excuse in him al the blame was to haue bin layd vpon the people because his ouershooting of himselfe was but in y t one case that not through malice but
Christ Hebr. 5.2 should beare abroad his word that they shold prease vnto him to bee as mediators betweene him men Ye see then how it was Gods will to teache his people humilitie by visible signes and outward ceremonies to the ende that his worde should be embraced with all reuerence continue euermore in good state But as for vs wee haue not nowadayes the ceremonie any more but we haue the trueth which ought to continue to the worlds end Therefore whensoeuer Gods word is preached vnto vs Col. 2.17 let vs learne to stoope to it to know y t it is a heauenly doctrine wherunto it becommeth vs to encline that it is not for vs to bring our own fond imaginations in y t case for then wo be vnto vs. Neuerthelesse God granteth vs a special fauor in that he inableth vs to beare abroad his word maketh it to dwel in vs Esa. 66 2â— whereby he sheweth that he hath performed the thing which he promised by his Prophets y t is to wit that he hath chosen vs for his Leuytes as shal be declared more at length to morrowe Now let vs fall downe in the presence of our good God with acknowledgement of our faults praying him to make vs feele them better yea euen in such wise as it may lead vs to such repentance that we may be sorie for them all our life long be ashamed that we haue bin so wretched sinners And that therwithall wee may be quickened vp to glorifie him the more for the great goodnes which he hath shewed vpon vs proceede continually more more in obeying him to the intent that his law may be the better ingraued in vs by his writing of it in our hartes we become the readier to follow the things y t he shal haue shewed vs so as we may be forward to obey him all our life long our life be wholy dedicated vnto him That it may please him to graunt this grace c. On Wednesday the xi of September 1555. The Lxx. Sermon which is the seconde vpon the tenth Chapter 8 The same time the Lord c. 9 Therefore Leuie had no portion nor inheritaunce with his brethren but the Lord is his inheritaunce as the Lord thy God sayd vnto him 10 And I taried on the mountaine as I had doone afore fortie dayes and fortie nightes And the Lord heard mee that time also so as the Lord would not destroy thee 11 But the Lord sayde vnto mee vp get thee hence and goe before the people that they may goe and possesse the Land which I sware to their fathers to giue them WE sawe yesterday how Moses in this text did magnifie Gods mercie as well towardes the Leuites as towardes the whole people For in sheweing that Aaron was punished for his fault it appeareth plainly that all his whole linage deserued to haue ben disgraded Yet notwithstanding God of his goodnes vouchsafed y t there should bee a certaine number of men appointed to his seruice and them he chose not for any worthines that was in them but only for his owne mercies sake For if wee be not worthie of so much as that God should crowde vs into a litle corner of his house how should he aduaunce vs to farre higher degree That then is the meaning of Moses Neuerthelesse wee must marke herewithall the three charges which he setteth downe here which he reporteth to haue been assigned to the Leuites The first is To beare the Arke of Gods couenant the vessels of the sanctuary The seconde is To be at hand to serue God the third is To blesse in the name of God These are the three things that were incident to the priesthod of old time For as concerning the Sanctuarie with al the appurtenances therof it was but a figure which we must referre to the spiritual temple that is to wit to Gods church Hebr. 8.5 Rom. 12 1. to the sacrifices which are offered vnto him by the faithful when they dedicate themselues to him both in bodie soule by yelding vp their ownselues y t he may be glorified in them Marke that for one point The second is the seruice wherof he speaketh which consisteth likewise in figure but the trueth therof is performed toward vs when such as nowadayes are called to the gouerning of Gods church do their dutie in offering vp mens soules in sacrifice vnto God Rom. 15.6 by preaching y e gospell in maintaining the order state of the church in such wise as God be glorified and the church be cleansed from all stumbling blockes The third is to blesse in Gods name that is to yeeld a testimonie of Gods goodnes and grace to his people Now must we applie these things to y e trueth of them y t we may be edified by them Let vs say I haue a regarde to apply these three things to their trueth substance Col. 2 1â— which our Lorde Iesus Christ hath brought vs by his comming It is said here that the Leuiâ—es must beare the vessels of God And this belongeth not only to the ministers of the worde or to such as beare publike office in the church but also to all the faithful in general And that is the cause why it is said by y e prophet Malachie Mal. 3.3 y t the Leuits were made priests which thing I say was accomplished at the comming of our Lord Iesus Christ at which time the church was aduanced to greater perfection than it was vnder y e law Likewise Esay telleth vs that all men shal be Leuites vnto y e Lord. Esa. 6 〈…〉 Al the children of Israel saith he shal execute the office of priesthod vnto God And in the same respect doth S. Peter say 1. Pe◠〈…〉 y t we be a royal priesthod S. Peter speaks not there of any peculiar sort of people after y e maner of y e Pope who hath villanously corrupted y e said sentence of his in attributing it to his owne clergie as he termeth them y t is to wit to y e stinking rable of his powlshorn greaslings but he attributeth y t honorable title to all the faithfull to as many as are of the church of God Moses could wel say euen in his time Exod. 〈…〉 Yee be a priestly kingdome y t is to say a nation holy aboue all others But S. Peter turning the same words saith y t now we be become a royal priesthod inasmuch as our Lord Iesus Christ hauing shewed himself to the world is ordeined priest after the order of Melchizedech Heb◠〈…〉 to communicate the same grace to y e whole church Therfore let vs marke wel y t this gift of becoÌ„ming Priestes Leuites is not a priuilege or prerogatiue graÌ„ted to three or four but inasmuch as al y e things which our Lorde Iesus Christ hath receiued of God his father ar coÌ„mon to vs all
in very dede But what We welter in our own dung euen till we do as it were stinke in it without any care or regard at all And that is the cause of such contēpt of the gospel of such vnthankefulnes as is seene almost euery where Yet notwithstanding it behoueth y e faithfull to consider of how great value it is 2. Cor. 5.20 y t God receiueth them to mercy sheweth himselfe to be a father to them that such as are appointed to preach his word are as witnesses to certifie vs y t God beareth vs such fatherly loue Trueth it is y t this was accōplished by our Lord Iesus Christ for he was the only priest and y t that which wee do is not to take his office vpon vs but onely to approue ratifie the thing y t he did Hebr. 5.6 And therefore let vs marke well that it belongeth onely to our Lord Iesus Christ to assure vs of the loue of God his father but yet doth he also witnes it vnto vs by y e mouthes of such as preach the Gospel in his name It hath bin told vs herewithall that the things which were figured vnder y e Law Col. 2.17 haue bin performed in his person For the high priests when they blessed the people had a solemn ceremony of lifting vp of their handes as though they made an offering vp of all the people vnto God Likewise whē Iesus Christ wēt vp into heauen he vsed y e same fashiō by lifting vp his hands to blesse his disciples Luke 24.50.51 in whose persons hee pronounced a general blessing vpon y e whole body of his Church We see then y t the figures of y e Lawe belōg to vs at this day howbeit not as touching the outward vse of them but as in respect of the substance truth of thē Wherby we be warned to get vs to our Lord Iesus Christ who bringeth vs y e full accomplishment of all thinges And we must vnderstand y t although he be not now conuersant in y e world to blesse vs yet will he haue vs to bee made partakers of the same blessing by meanes of y e gospel when it is preached among vs. This is the effect of the thinges which we haue to gather vpon that place Now Moses addeth That God hath giuen the Leuites no portion among their brethren but that he himselfe would be their portion and heritage Yea but yet for all that he appointed them y e tenthes first-fruits as is shewed in the fourth booke of Moses Num. 18.21 Now then Gods assigning of a portion vnto thē was in such sort as they possessed not any Lande or inheritance more thā their townes suburbs for their cattell But yet tooke they the tenthes firstfruits all other such things of all y e people Herein God had a cōsideration y t such as he mēt to dedicate to y e seruing of himselfe should be w tdrawen frō all worldly affaires y t they might intend to y e seruing of God Gods intent then was y t the Leuits their children shold not giue thēselues to husbādry such other things And why For they had ynough to do to discharg thēselues of their dutie otherwise y t is to wit in calling vpō the people to folow Gods cōmandementes to keepe his couenant so as religion might continue vnapaired faith might haue his full force so consequently y t God might be honored Also they had the Sacrifices which serued them in steed of Sacraments at y t time they were many in nūber because the people could not otherwise be held in order they would easily haue bin mard if they had not bin restreined w t many bridles That therfore was ynough to keep y e Leuits occupied And for the same cause God gaue thē a portion beside the tithes that they might haue wherwith to finde mainteine thēselues while they were a doing of their duties But this hath bin corrupted falsified by the papistes For they haue borne men in hand that tithes belong to thē by Gods Law And why because as they say they belonged to y e Leuits But they consider not y t the Leuites were inheriters of the land of Chanaan as well as those y t were of the tribes of Iuda Beniamin Ephraim Manasses and all y e residue In respect whereof it was meete they shold haue had their portiō with their brethren they ought not to haue bin excluded or banished frō it for y e inheritance of the land was cōmon to them all therfore was it meete y t they should haue had their part of it Yea but God recompensed them after an other fashion It were meete then y t the Pope al his rable shold shew how y e inheritances of all landes belong to thē then might they therepon demand their tithes Thus ye see how this text hath bin miswrested But yet for all this let vs beare in minde howe S. Paul saith 1. Cor. 9.13 y t euen at this day it is Gods wil y t they which preach y e gospel should be nourished and mainteined as well as the Priestes had their liuinges appointed thē in old time 2. Cor. 3.6 S. Paul demādeth in way of cōparison whether y e spiritual seruice y t is yelded to God nowadaies ought not at the least to be asmuch esteemed as the seruice y t was vnder the figures of y e law Now it was Gods will y t such as serued at the altar should be mainteined by the altar therefore it is good reason y t such as at this day doe serue Gods Church in bringing thē his word should also be nourished and mainteined Thus ye see y t the way to vnder stād this text a right is to take S. Paul for our expounder thereof But to conclude peremptorily y t tithes belong to the preachers of y e gospel is to grosse an abuse fondnes Neuertheles we must mark also y t it is not our Lords meaning y t ydols or idle bellies much lesse y t such as peruert al order turne vs away from y e seruing obeying of God should be nourished in his Church Now then if the Shepherdes will needes claime to be found at y e common charges of the Church they must looke that they occupie themselues in the seruice of God As how It is no title of idlenes it is no fantasticall dignitie to be called the Shepherde of a Church but it is a kinde of bondage howbeit y t it be honorable And therfore y e party y t is appointed to be a shepherd or minister must looke y t he obey God and serue his people For we can not serue him y t hath put vs in office but by seruing of his Church Yee see then how the Pope al his hangers on are disappointed of the things which they pretend to pertain to them of
terrible things for their sakes For this cause he saith first of all that God is their praise And by that speech hee meaneth that when wee once know God and he hath shewed himself to vs by his word his will is that wee should glorifie him Marke that for one point Secondly he putteth y e people in remembrāce of the great miracles that had bin done for thē in their going out of the land of Egypt For they were as marks or tokens of Gods goodnes so as y e people could not but be conuicted of vnthankfulnesse forasmuch as God had vttered himselfe as familiarly as was possible to shewe himselfe fauorable to Abrahams posteritie To be short we see how God not onely vseth his dominion right of soueraintie which hee hath ouer vs to make vs subiect to his lawe and commaundementes but also commeth to vs as a father and vttereth as mield and gracious louingnesse towardes vs as can be and all to the end to breake the hardnesse of our harts Insomuch that if wee bee not moued at his maiestie or if we yeelde him not such reuerence as we ought to doe in respect of his souereintie ouer vs at least wise yet ought we to be meekened seeing he stoopeth to vs cōmeth downe frō his seate vnto vs as if he should say Wel sirs assure yourselues I am your father and therefore I pray you consider well the good that I haue done you and whereby I haue witnessed my fauour towardes you and let it moue you at lestwis◠to loue and serue me That is the very principall meaning of Moses But yet by the way let vs marke also that God is neuer duely honored at our hands vnles we lay all our glorie vpon him For wheras he is termed our prayse by y t word he bereaueth vs of al glorie sheweth vs y t there is not any thing in vs whereof we ought to be proude Therefore let a man set as much store by himselfe as he listeth yet in the end he shal come to shame so as he shall perceiue there is not one drop of goodnesse in himselfe What is to be done then Let vs resort right forth to our God to seeke al goodnes in him let vs glorifie him for shewing him selfe so liberall towards vs y t wee may also make our boast thereof according as it is saide by Ieremie that the rich man must forget his riches Ier. 9.23 and the strong man his strength the wise man his wisdome and all that euer is of man must be beaten downe that wee may fetch our glory at Gods hand knowing that it is he that executeth righteousnes iudgement and mercie Thus yee see what wee haue to remember in this worde where Moses saith that God is the praise of his people And if we be not moued by that which is tolde vs in the holy scripture at least wise yet let vs open our eyes and let the often experience of Gods benefits frame vs to such humility as wee may not presume to commend ourselues any more but onely haue our mouthes open to praise and magnifie the thinges that wee shall haue receiued at Gods hand For sith he sheweth vs so many waies that all our welfare consisteth in him and that it commeth only of him if we wil shut our eyes at it like a sort of blocke-heads and vouchsafe not ne list not to hold our selues to the thing that is throughly knowen and apparāt surely we shal be conuicted of bereauing God of his praise of bringing him to nothing as much as in vs lieth for his benefits are infinit towards vs. And therfore let vs learn by this lessō to acknowledge the benefits throughly which God hath bestowed vpon vs for they be a sufficient busines to keepe vs occupied If we gather our wits about vs to consider Gods goodnes towards vs we shal find that we ought to seeke our whole praise no where els than only in him And for that cause doth Moses adde It is he that hath done the great and terrible things which your eyes haue seene As if he shold say God needeth not to seek here there for record or for iudges to arreigne you for spite of your teeth it shal be proued to your faces that your God is great mightie and terrible For you were y e miserablest creatures in the world you were in bondage like bruit beasts and your God loued you so deerely that he hath stretched out his arme against the Realme of Egypt that stately excellent Realme y t realme so renoumed wherein all the wisedome of the world was inclosed insomuch y t hee hath made more account of your welfare than of y t Realme Sith it is so know ye that it is not for you to glory any more of your selues but to glorie onely of him Assure your selues y t looke howe manie benefits you haue receiued at his hand so many records haue you to be wray your lewdnes and vnthankfulnes if ye acknowledge them not vnto him And so by the example that is set vs downe here let vs learne to acknowledge gods gratious goodnes to lay it vp in minde and to make a good memorial thereof to call it often to remembrance that wee may be prouoked thereby to yeld al glory vnto God to confesse that for our parts we be sillie and wretched creatures in whom there is nothing but condemnation and therefore there belongeth nothing to vs but wrath it is only God to whom all the glory praise of our welfare perteyneth Wherefore let it suffice vs that he is ours and that hauing giuen himself vnto vs he vouchsafeth also to make his benefits common vnto vs. Rom. 8.30 Nowe let vs fall downe in the presence of our good God with acknowledgement of our faults praying him to make vs to perceiue them throughly and that therwithal we may so know the greatnes of his maiestie as it may moue vs to submit our selues to the obeying of him and draw vs to such subiection as we may frame our selues to his wil and bee no more intangled and wrapped in worldly things but that we may bee so rid of them as all our seeking may be to dedicate our selues wholy vnto him y t he may acknowledge accept vs for his people haue his hād alwayes stretched out to succor vs at our neede And that in the meane while we may patiently beare al the aduersities that he shall sende vs for the tryal of our obedience so apply our selues thereunto as wee may not fayle to take comfort in his goodnes and to rest vppon the same til he haue made vs to feele y e things perfectly whereof hee hath giuen vs a tast alreadie in this transitorie life That it may please him to grant this grace not onely to vs but also to al people nations of the earth c. THE 74. SERMON OF IOHN CALVIN On Wednesday the xviij
it is done for our infirmities sake because God seeth that wee haue nede to bee quickened vp And therefore all the promises of the lawe are as strokes with y e spurre Besides this we must also come backe to the doctrine of S. Paul which is that whatsoeuer promise with condition God doe make vs in his lawe Gal. 3. â—â—â—â— 12. it standes vs in no stead For wee on our side in steade of performing the thinges y t God commaundeth vs doe goe cleane backe from them and by that meanes are farre off froÌ„ all y e benefit y t is behighted vs there Rom. 7 â— And whereas the Lawe sayth hee that doth these thinges shall liue in them that booteth vs nothing at all vntill God of his owne free goodnesse be at one with vs againe For then writeth he his lawe in our heartes Rom. 7.22 23. and we learne to obey him which thing we cannot doe by nature And yet for all that Phil. 3 1â— we doe it not then perfectly but there is still some blemish in our doings so as God might iustly reiect our workes because they be altogether sinfull Neuerthelesse hee taketh them in good woorth and yeeldeth vs reward not as of duetie but of his owne good will Therefore to come againe to the first matter let vs note y t God prouoketh vs to the keping of his commaundements by such meanes as he knoweth to be most conuenient for vs. Geâ— 15â—â— Exod. â—â— â— Psal. â—â— â— 144.15 Rom. â— â—â— And that is the cause why he sayth that if wee be wholy his he also is ours and y t if wee draw neere vnto him he will drawe ny vnto vs will blesse vs he wil not only prosper vs in this transitorie lyfe but we may wel hope for a far greater reward in y e kingdome of heauen All these thinges are told vs and to what end Not to puffe vs vp with any vaine presumption as though wee were able to deserue aught at Gods hand but to incorage vs the more to doe well seeing that our God which might well exact the performance of all that is conteined in his Lawe without allowing vs any rewarde all doth neuerthelesse voutsafe to binde himselfe freely of his owne accord Marke that for the first point For we see here y t Gods promising of all these thinges to that people was not for any obedience that they had yelded vnto him for the land had bin promised to their fathers yea euen by othe long before they were borne And if a man speake of the time that was to come we see that God had no respect of that he looketh not that the people should behaue themselues so well as to receiue reward of him for it but he sayth I haue already promised you the land yea I haue promised it you for your inheritance to the intent ye should not thinke ye haue gotten it by your owne purchase And for proofe thereof I assured it vnto you by free gift before you were begotten but yet if yee intend to inioy it take heede that yee giue your selues to me Here yee see how God preuenteth all deseruing he regardeth not what wee haue deserued but whereas he seeth vs to be wretched and destitute of all goodnesse so as he findeth nothing but sinne in vs whereby we deserue to be reiected yet neuerthelesse he of his owne infinite mercie bindeth himselfe vnto vs telleth vs he will doe vs good as though we had serued him according to his law Marke y t for one point And thereupon he ceaseth not to say Do the thinges that I haue commaunded you that ye may inioy the benefites that I haue promised you The reason is that he will not haue his goodnesse dalyed withall If he be liberall he will not haue men to abuse it as they commonly doe When it is told vs that all that euer we haue at Gods hand is of his onely free gift wee beare our selues in hand that we haue leaue to doe euill and to liâ—e euery man after his owne lyking and that it is no matter what we doe But God will not haue his gratious goodnes so disgrace For his shewing of himselfe fauorable vnto vs is to another end and purpose namely to prouoke vs to loue him againe and that because wee finde him so good a father we should be lykeminded againe towardes him behaue our selues as his children That is the thing which Moses telleth vs here when hee sayth Looke that yee obey your God if ye minde to possesse the land which he promised to your fathers For on the one side hee sheweth that the land of Chanaan was an heritage of free gift and yet hee forbeareth not to tell them that they must not dallie w t God in abusing y t liberalitie of his but so much the rather both loue him feare him And when they see that God hath powred out the great riches of his mercie so vpon them the same ought to inflame them to say let vs giue ouer our selues wholy to our God Seeing that hee hath sought vs out of such time as wee were gone from him preuented vs w t his goodnesse not respecting our vnworthinesse but taking occasioÌ„ of himself to doe vs good let it kindle y e greater desire in vs to submit out selues to his power and will And whereas Moses speaketh here but onely of the land of Chanaan of the fruites that the people should gather there for their finding and sustenance it is not for that God meant not to leade the faithfull any further than so at y t time for it is certeine that they had the promise of life after the same maner as it is conteined at this day in the Gospell And therefore it is horrible blasphemie against God to say y t God held the people of olde time lyke swine in a stye and that they had no more but a certeine figure of y e spirituall good thinges which are giuen vs presently in these dayes as that wretched caytife sayd which was punished here who turned all thinges vpside downe was so bold as to belke out this heresie y t the olde testameÌ„t was nothing else but a figure insomuch y t euen Abraham the father of all the faithfull had but a fantasticall faith and knew not God aright And for proofe therof quoth he he worshipped Angels in stead of God had no knowledge of the euerlasting lyfe Loe what cursed stuffe here was for we know saith S. Paul y t the fathers of old time were the childreÌ„ of God Gal. 4.1 heires of y e kingdome of heaueÌ„ as well as we There is but this difference y t they were lyke young children but yet for all y t they failed not to possesse y e benefite howbeit y t they were stil vnder tutors and gouernours according to y e similitude that S. Paul alledgeth there The auncient fathers had
mercifull vnto vs. For so long as we coÌ„ceiue nothing in God but rigor we can doe nothing else but shun him shrinke away from him as farre as is possible although wee be constreined to looke vnto him yet shall hee drawe nothing y t is aughtworth froÌ„ vs. Therfore y e first step to serue God wel to loue him is to knowe his fauorablenesse that we may rest vpon it looke for mercie fauor at his hand For lyke as in y e sayd hundred thirtie psalme so also here mention is made of obedieÌ„ce after loue to shew vs y t it is not enough to pretend y e seruice of God but that we must so submit our selues to him as we may say Lord thou hast giuen vs the grace to rule our lyfe aright therefore voutsafe to gouern vs in such sort as none of vs may take leaue to doe what he list but all of vs may harkeÌ„ simply to thy voyce to submit our selues thereunto Now let vs come to y e word y t Moses addeth which is I will giue Here he speaketh in the person of God He had sayd afore looke y t yee obey the coÌ„mandements which I set before you the Lord your God will blesse you And now he sayth I wil giue as though he himself were god It is not w tout cause y t he chaungeth the person after that fashion for it serueth to giue the greater authoritie to his doctrine to make it to be the better receiued For we be inclined to such contempt skornefulnesse y t when God speaketh vnto vs by men we make no account of it because his worde is preached vnto vs by mortall men Behold a man speaketh in the pulpit we bee not touched with his doctrine as were requisite It ought to haue there a heauenly maiestie and we be so dull and grosse that we perceiue not how it is God that speaketh there In this respect Moses saith here I will giue thee and yet for al y e he was not able to giue them one drop of raine And what is his giuing then Verily hee sheweth that his speaking is not of himselfe but of God and therefore that wee must receiue it as if God had spoken it with his owne mouth and had shewed himselfe in visible shape and vttered his glorie to the eye Let vs marke well then that in this text we be done to vnderstand that when we come to the hearing of a sermon or to the reading of the holy scripture wee must not bring deafe eares with vs to bee no whit moued at the wordes nor to bee quickened vp by the commaundementes and exhortations that are giuen vs there but wee must yeelde our selues vnto our God assuring our selues that although he serue his turne by men as his instrumentes yet is it hee himselfe that sendeth the message and authoriseth the word according to this saying of our Lord Iesus Christ Lâ—ke 10.16 Hee that heareth you heareth me and he that receiueth you receiueth mee And whosoeuer reiecteth you reiecteth mee also and lykewise my father that sent me Ye see then how it is an open rebelling against God when wee disdayne to heare his word that is preached vnto vs by men and to heare it with as much humilitie as if he himselfe came downe vnto vs or as if he sent it vs by the Angels of heauen That is the matter which Moses meant to shewe here Now in the end he sayth that they shall haue their fill and be well maintained when they shall haue kept Gods commaundements after that fashion Wee haue two points to marke in this text for a conclusion The first is that our Lord telleth his people that hee wil not barely giue them whatsoeuer is needefull for them but also giue them their fil of his benefits so as they shal be throughly satisfyed with them That is for the one The second is a comming backe to that which hath bin touched alreadie namely that although God speake but of temporall goods such as concerne but this transitorie lyfe yet hee leadeth them further thereby First therefore let vs vnderstand that God not onely giueth and bestoweth vppon vs such thinges as hee knoweth to be needefull for vs but also in largeth and extendeth his riches yet further by vsing a kinde of ouermeasure And in very deede wee see it to be so For as in respect of naturall necessitie what needed wee more than bread and water But God addeth wine to coÌ„fort and glad mans heart 〈◊〉 104.15 as is sayd in the psalme Againe wee see he voutsafeth to pleasure vs after all sortes by sending vs so many thinges as are in the worlde to delight vs withall which are all witnesses of his liberalitie towardes vs in that he not onely prouideth vs of all the thinges which we coulde not forbeare but also addeth as an ouerplus a great number of good thinges that serue for our pleasure Whereby wee ought to bee the more prouoked to loue him and they ought to bee as winges to vs wherewith to fly vnto him But contrariwise if God giue vs store wee cannot forbeare to pamper our selues lyke brute beasts insomuch that wee be wedded to this world I speake not only of drunkards and Gluttons that cram themselues till they be without wit reason but also of all such as are in loue with their delicates and delightes so as if they haue abundance more than ordinarie they cannot holde themselues within any measure but thereupon doe fall asleepe and in stead of being prouoked to resort vnto God doe runne away from him or rather lye weltring and bathing of theÌ„selues in their pleasures and forget themselues I wote not how Wherefore let vs marke wel that wheÌ„ God giueth vs abundance it is not to minister occasion of disorder but to make vs the more in loue with him forasmuch as he handleth vs not as seruantes or hirelinges but as his owne children from whom he withholdeth nothing Now then sith we see this let vs learne to fare y e better by it Thus much concerning y e word Fill. But yet let vs marke y t although God giue vs not our fill yet faileth he not to shewe his freegoodnesse in so dooing insomuch that there was neuer yet so great a famin but that our Lord hath alwayes shewed himselfe a father yea and more than a father towardes men but ill is that considered of vs. And that is a cause also why hee bestoweth not so much as were requisite Because Gods benefites haue so ill intertainment at our handes he also is faine to shut his blessings from vs and to lette vs alone in want and penurie Thus much concerning the first poynt And touching the second let vs marke that when God feedeth and maintaineth vs in this world euen to our owne contentation the same must be a prouocation to vs to consider by faith the infinite riches that are reserued
Because God bindeth vs one to another But yet for al y t we haue our consciences at liberty so as wee knowe that the thinges are free to vs which were not permitted to the fathers of olde time Nowe then ought not this to moue vs the more to serue God which sheweth himself so freeharted towardes vs For if we were vnder the bondage of the Lawe wee ought to abstaine from manslaughter seeing that the bloude of beastes were forbidden vs which at this day is permitted vnto vs. And therefore let vs beware wee abuse not such goodnesse of our God but rather the more that hee graunteth vs the more let euerie of vs bethinke him to holde himselfe in his obedience subiection that we play not the loose Colts as the prouerbe saith That is the effect of the thinges which wee haue to note vppon this text Now as touching the Vowes and Oblations wherof Moses speaketh so much let vs remember what hath bin saide heretofore namely howe it is not Gods will that his people should eate and drinke without hauing some recorde that all commeth of him As for example whereas at this day he giueth vs leaue to eate and drink euerie man according to his abilitie his meaning is that wee shoulde giue our neighbours part with vs and shewe by our almosedeeds that wee doe homage vnto him with the things that he hath giuen vs as belonging vnto him alone There is not nowadayes the like order that was vnder the Lawe of Moses concerning oblations firstfruites and Sacrifices but Almosedeedes are the sacrifices that God liketh of as is shewed vnto vs Hebr. 13.16 specially in the Epistle to the Hebrewes And it is a doctrine that is verie rife in the holy scriptures But there it is saide expresly that wee must not forget the brotherly loue which wee ought to haue in succouring our neighbours that are distressed for they bee the sacrifices which God requireth and alloweth Sith it is so then let vs marke well that if a man haue wherewith to maintaine himselfe abundantly hee must not exempt himselfe from doing seruice vnto God therewithall And after what manner Euerie man must streine himselfe to the vttermost of his power to succour and releeue such as haue scarcetie want of worldly goods Thus yee see howe the right vse which our Lorde appointeth to all his creatures is to offer them vp vnto him to shew that we holde all of him That is the very meaning that was intended in all the first fruites of olde time And although the Ceremonie continue not at this day yet ought the truth thereof to reigne still among vs. Wherefore let vs learne to cherish our selues in such sort as wee forget not other folks and specially let vs beare in minde that our vnthankfulnesse will defile all our good fare if wee acknowledge not God to bee the giuer of all thinges vnto vs. Wee heare what our Lorde Iesus Christ saide to the hypocrites that tooke greate paines to make clean their vesselles that there might bee no spotte in them Mat. 13.23 â—5 26 Make cleane the insides of them too quoth hee And afterwarde hee addeth that the right way for men to make themselues cleane is to giue to the poore and not to busie themselues about a sort of pelting trifles as the worlde doeth continually who thinke to dally with God and woulde giue him rittlerattles to play with as if hee were a babe but they cannot beguile him so Therefore according to Iesus Christes exhortation if wee meane that the meates which we take shoulde be sanctified vnto vs let vs looke that God bee honoured by them and let vs beare well in minde howe it is of his onely freegoodnesse that wee bee nourished by them And forasmuch as wee can neither doe him good nor harme neither hath hee neede of any thing let vs shewe our good will towardes his poore seruauntes For they bee his bailifes whome hee sendeth to vs to receiue the fines and other dueties that wee owe him for all his benefites Thus yee see in effect what wee haue to gather vppon that saying Nowe it is saide further that if the people doe the thinges that are right and iust before God they shal bee blessed both they and their children Hereby wee bee still warned that if wee will direct our life aright wee must not followe our owne good intents as they cal them but hearken what God sayth vnto vs and rest simplie vppon his will as shal be declared more at large to morrowe by Gods will Neuerthelesse Moses warneth the people here as he doth in manie other places y t they must not demeane themselues after their owne fancies but in any wise giue eare vnto God If thou doe that which is good and righteous saieth he And in whose sight In the sight of men True it is that we ought to liue in such sort as wee giue no cause of offence to any bodie so as if any speake euil of vs they may haue their mouthes stopped But yet must not men bee made iudges of their liues that authoritie must bee reserued vnto GOD. And that is the cause why the scripture meaning to betoken an angelicall perfection saieth that such a man hath walked before God For if wee shoulde fashion our selues after the worlde what a thing were it Wee see howe the greatest multitude liue out of all order and so shoulde wee make euill custome a Lawe When whoredome drunkennesse outrage violence and blasphemie reigned wee woulde beare our selues in hande that such thinges were permitted vs. And why Because they be growen into custome Nowe therefore if wee shoulde followe the guise of the worlde wee should bee caried quite away Againe euen they that pretende to bee fullest of deuotion may chaunce to vse some pelting trash and baggage in the seruing of God they may happe to make a number of geugawes and rifferaffe but all such thinges are nothing worth they bee but flatte mockerie So then it behoueth vs to walke before God although wee see thinges vtterly out of order and all brought to confusion yet must wee holde the right way still which GOD sheweth vnto vs. If wee see men goe astray and deuise neuer so many fonde deuotions let vs leaue all such thinges and be contented to follow Gods ordinance Surely although the worlde like neuer so well of our doings yet shall wee not faile to bee condemned but if God allowe of vs then haue wee a good warrant As for example because that nowadayes wee vse not the gewgawes of the Papists we haue not any puppets here wee haue no decking of altars wee haue no tapers nor such other stuffe they laugh our plaine dealing to scorne and they thinke there is no seruing of GOD among vs. But howsoeuer wee fare wee haue heere a good recorde which is that wee doe the thinges that are good in the sight of our God And it is not for once onely that Moses
to intangle them in trifling disputations without profite or without any furtherance to their faith Wee see what hath happened to some I meane of these wildbeaded fellowes that woulde needs be inquisitiue of all thinges and there was not any sect or opinion but they woulde needs know it and haue skil to dispute of it Verie well but what wonne they by so doing God gaue them vp so as they were destitute of vnderstanding and there was lesse wit and discretion in them than in little childrē Where things were in quiet they would needes set all on a broyle yea euen without any time or reason so as they sawe not a whit euen in the thinges that were so visible and apparant that they might haue picked out their eyes with thē Seeing then that GOD doeth so punish these troublesome heades that cease not to martyr themselues in their owne vnquietnesse and cannot bee satisfied but that they must needes bee inquisitiue of the thinges that are not for their profite wee ought to bee the more mindefull of Sainct Paules lesson which is that wee must not bee ouer wise but wise according to sobtietie Let vs bethinke vs of our slendernesse howe rude and grosse witted wee bee and let it suffice vs that GOD can well skill to teach vs if wee take him for our master and teacher And seeing we haue his worde let euerie of vs keepe himselfe within the boundes thereof and not play the colts that are broken loose Nowe after that Moses hath spoken after y e maner he saith Thou shalt not do to the Lord thy God as these nations heere haue doone to their gods As if he shoulde say we must not looke vpon men when we intend to serue God aright but Gods only will must bee our rule as he wil adde for a conclusion in the end Let vs marke well then that there is not a worse thing than to fashion our selues after the customes of men in cases that concerne the seruing of God For that hath bin y e very cause of so manie mingle-mangles and of so great confusion of all things in Christian religion A man needeth but a litle Leuen to sowre a whole batch of dowe But there hath bin so much Leuen brought in that it hath marred all the righteousnesse whereunto GOD calleth those that are his For as I haue declared heretofore men haue thought it good that in steede of the fashions that were vsed by the heathen there should bee some such fashions brought in as had some resemblance of them As for example the heathen worshipped such an idol or helde such a high feast on such a day and therefore must wee also appoint a feast to some Saint vpon the same day Yea but that was but a changing of the name of the idol and the neerer they came vnto it or tooke couert vnder it the more did they falsely abuse God his name and defile it Thus made they an exchange of the ydols of the heathen and in their steeds tooke vp Heesaints and Sheesaints and made ydols of them Nowe seeing that this manner of dealing hath bin the cause of the peruerting of all things it standeth vs the more in hand to take heede to the things that Moses telleth vs here to witte that God requireth not that we should do as the wretched and ignorant infidels doe to their Idols but that if wee will walke rightly wee must keepe vs from counterfeiting the thinges that wee may happen to see euery where True it is that forasmuch as wee bee fleshly wee will thinke the thinges that are done by men to bee very godly but what shall wee gaine in this case by bringing our owne weightes and balances For God will haue vs to hearken vnto him and shall not wee then make a faire bargaine to say I weene I doe well All such stuffe is nothing woorth it must bee striken off euerywhit That is the cause why Moses in this text expresly presupposeth that God wil not haue the thinges done to him which the wretched infidels did to their idols And yet to perswade vs the better in all these things he addeth that they had done such thinges as God abhorred as namely the burning of their children in fyre Here vnder one kind Moses sheweth that the wretched Paynims rushed out into so beastly dealings as woulde make a man to abhorre their crueltie to thinke vppon it For how is it possible that they should bee so destitute of all reason as to forget euen naturall kindenesse when they meant to serue their Gods What a thing was it that they should goe burne their owne children Beholde the fathers which ought to haue considered that when God had giuen them children it was a singular blessing forasmuch as hee had ordeined them to bee in his owne stead to the end there should alwayes bee some seede in the worlde to honor him and serue him euen the fathers themselues I say did cast their owne children into the fire and became murtherers of them Whereby wee see that idolaters may well bee caryed away with some deuotion but the same is but as a fury they bee out of their wittes and the diuell doth so possesse them that they haue neither wit nor discretion any more And shal wee allowe of such doinges Wee see then whereat Moses amed in declaring here that the wretched Paynims burned their owne children by meanes whereof they became starke diuels and there was not a more horrible thing than was their deuotion though they commended it neuer so much If it bee obiected that GOD commaunded Abraham to doe the lyke Gen. 22.2.12 wee see the ende thereof True it is that GOD meant so farre foorth to try Abrahams fayth by commaunding him to kill his owne sonne but that was a singular example for a speciall purpose and not a common rule On the other side GOD prouided for it and shewed that hee desired not to haue mans bloud sacrificed vnto him for hee preserued Abraham from dooing it when it came to the point Therefore there is greate diuersitie betweene the obedience that Abraham yeelded to God in going about to sacrifice his sonne Isaak and the madnesse of these blinde wretches in purposing to honor their idols by murthering their owne children Hereby let vs learne generally to marke well that whensoeuer wee see the wetched vnbeleeuers rushe out into disorder lyke brute beasts we must learne to haue the more stay of our selues that wee followe them not As for example whereas it is sayd nowadayes in generall that wee must not followe the steppes of the Papistes because that all the thinges which they tearme by the name of Gods seruice are but a heape of vaine fancies such as euery man listed to forge of his owne brayne and a horrible hotch-potch of thinges confounded together for the dooing whereof they haue not so much as one syllable in Gods woorde to allowe it and yet they martyr themselues exceedingly in
take occasion of stumbling at it Yea but in as much as Moses addeth that God doeth it for iust cause the stumbling blocke is taken away Hee sayth that God tempteth vs that is to saye that hee tryeth vs. After what maner Whether we loue the Lorde our God or no. And hereby hee sheweth as I haue declared heretofore that if wee haue a right meaning and pure heart and haue receiued his trueth without hypocrisie he will helpe vs at our neede and we shal be vpheld by his power so as Satan may well straine himselfe to the vttermost but the victorie shall alwayes go on our side And this is the thing that I haue touched out of Saint Paul where he sayth that all the false miracles which befall vnder the reigne of Antichrist 2. Thes. 2.12 as many haue been seene are all reuengements of God to punish such as woulde not obey his trueth And it is good reason that Satan shoulde driue them to destruction sith they woulde not open their eyes at such time as God woulde haue enlightened them And seeing they haue thrust all good doctrine vnder foote it is meete that they shoulde bee deceiued by lyes But let vs come backe againe to the wordes of Moses He sayth that wee be tryed to weete if wee loue the Lorde our God Heereby hee sheweth that God putteth a difference betweene the hypocrites and such as serue him in soundnesse of heart at such time as heresies spring vp and that there is trouble and disagreement And why For it is certaine that such as loue God are preserued by the power of his holy Ghoste that the troubles which they susteyne are a good proofe and sealing vp of their faith whereby the same is made autenticall God sheweth by effect howe hee hath wrought in them and that they bee in verie deede of the number of those whome hee hath chosen So then let vs vnderstand that all the errours and heresies which the diuell shall haue sowed among vs shal bee turned to good ende to all Gods children So farre off is it that they bring vs any hurte or harme that they serue euer to make our faith shyne the brighter and to warrant vs that God hath succoured vs and that hee will haue the same knowen to the whole worlde so as he may bee glorified for it And we also haue the more cause to rest vppon him with the greater certaintie of faith and to trust that hee will neuer faile vs. For as much then as wee see that our Lorde worketh in such wise as hee turneth darkenesse into light and deadly poyson to our health haue wee not whereof to reioyce and ought wee not to bee patient albeit that troubles doe vexe vs for a time and that wee haue much adoo to resist Yet ought not our heartes to quaile seeing that God giueth it so happie an issue Thus much concerning the first poynt that is to witte that if wee loue God with all our heart that is to say roundly and soundly and without counterfayting hee will not suffer vs to bee beguyled but whensoeuer Satan comes to sowe troubles and heresies wee shal bee confirmed still better and better and profite in such wise as wee shall neuer bee ouercome And therewithall wee shall haue the better proofe that wee bee of the number of his seruauntes and of those whome hee hath committed to the custodie of our Lorde Iesus Christ and that wee shall see this saying fulfilled that hee will neuer suffer any of the things to perish Iob. 18.9 which his father hath put into his hande Wee see then howe our Lorde Iesus Christ is the keeper of our saluation that wee finde the thing by experience which Saint Peter sayeth 1. Pet. 1.4.5 namely that our saluation is kept in heauen by faith and that wee our selues also shall get the vpper hande of all the temptations which the diuell stirreth vp against vs by sowing such cockle and darnel to the preiudice of Gods trueth But let vs marke also that such as are winde-shaken doe shewe that they neuer wist what it is to loue God with all their heartes and that there was nothing in them but vanitie and hypocrisie And therefore when wee see men seduced let vs not wonder as though God were cruell to them For it was meete that their hypocrisie shoulde bee discouered They meant to mocke God and vsed a kinde of vernishing and painting to make a showe of that which they were not and God bewrayeth what they were in deede Nowe therefore whereas wee see the wretched worlde so carried nowadayes into darkenesse superstition and ydolatrie wee must not thinke that they doe it of meere simplicitie as though they were innocent and faultlesse and that God had giuen Satan the brydle without cause but wee must rather consider that God with iust vengeance punisheth the vnkindnesse of such as had neither purpose nor desire vnto him Trueth it is that a man shall see some outwarde shewe of holinesse in a number of those that are seduced in the popedome and elsewhere But yet for all that they bee double hearted and God perceiueth what they bee in secret So then let vs vnderstand that God is a iust Iudge and let vs glorifie him for his punishing of such as loued him not soundly in their heartes as they shoulde haue done That is the thing which wee haue to note And in deede experience shewes it in such as turne backe and fall to naughtinesse after they haue once knowen the Gospell Wee haue seene here that when Satans vnderlinges haue come hither to set troubles in the Church those that haue beene seduced by them haue knowen them welynough of olde and not nowe of late for I speake of the space of eyghteene yeares Since the troubling of this Church diuers sectes haue been seene and stil God hath beene faine to shewe and to poynt these out with his finger which had nothing in them but dissimulation hypocrisie howe faire countenance soeuer they did make And I say that this hath beene knowen nowe these eyghteene yeres insomuch that euen they that haue pretended to bee great vpholders of the Gospell are well knowen to mee howe they haue behaued themselues I could rehearse their doings if neede were but it is ynough to giue men an incling of them that others might take example by them When the Anabaptistes came hither to infect all there was great cheere made them in the townhouse and this was about an eyghteene yeares ago True it is that men were constrained to reproue their doctrine openly but yet in the meane-while they were still chockt vnder the chinne in steed of resisting them lustily feastes were made to entertaine them with And since that time wee haue seene in our owne dayes and that not long ago howe other heretikes haue beene fauoured at their comming hither and specially howe that horrible blasphemer was supported And by whom By such as had
knowledge of y e Gospell And in deede according heereunto it is sayde in the Psalme that kinges shall come to submitte themselues to him that was to bee sent to be the redeemer Psa. 72.10.11 â— 13â— 4 Esa. 49.7.23 And againe that they shal be as foster fathers to the Churche and that Queenes shall giue her sucke that is to saye that such as haue the sworde of Iustice in their hande shall take Gods Churche into their protection to mainteine it in the pure doctrine and in the same Religion that is set downe in Gods worde Sith it is so it is to be concluded not onely that it is Lawefull for all Kinges and Magistrates to punish heretikes and such as haue peruerted the pure trueth but also that they be bounde to doe it and that they misbehaue themselues towardes GOD if they suffer errours to roust without redresse and employ not their whole power to shewe a greater zeale in that behalfe than in all other thinges For is it reason that he which sitteth in the seate of Iustice shoulde punishe a theefe for doing wrong but to the valewe of fiue shillinges and in the meane while let a traytour to GOD goe vnpunished Gods name is thereby blasphemed 2. Cor. 3.18 his trueth whiche is his image is trampled vnder foote and it is much more than if a man should rende some princes Cotearmour in peeces In so dooing the liuing image of GOD is skorned and as it were spitted at and the saluation of mennes soules hindered and shall the Magistrates sit still at it like ydolles They must punish a theefe for the valewe of fifteene pence and beholde this is such a traytour as goeth about to confounde heauen and earth together and must the same go vnpunished What a dealing were that Doeth not euen nature teache what is to be doone in this behalfe And as for those that say that we should let the euill weedes growe still doe they not shewe themselues to be growen out of kinde like monsters and that they bee more intollerable than if they were starke madde For it shoulde seeme that their meaning is to defie the whole order of nature and men see that they not onely speake against GOD but also poyson mennes soules and bewray themselues not to haue one droppe of setled discretion Nowe then let vs marke that sith God hath declared that in the reigne of his Sonne euen kinges shoulde bee called to the knowledge of the trueth and become a parte of his Church It behoueth them to giue example to their people and it is good reason that they shoulde employ their whole power and authoritie to maintaine the good doctrine and to cause GOD to be honored and serued and to driue away all ydolatrie and superstition and to see that it bee not Lawefull for anie man to spewe out blasphemies agaynst GOD. That is the thing which we haue to marke vpon this place And whereas it is alleadged that Iesus Christ vsed not the materiall sworde to aduaunce his doctrine withall that is true and wee also bring not the sworde in our hande into the pulpit to prooue the things that wee preache But lette vs learne to put a difference betweene offices and let vs consider howe our Lorde Iesus Christe came to preache his worde when hee woulde that such as receiue it should euerie man in his owne state and calling followe whatsoeuer is ordeined for him Nowe it is true that in the time of our Lorde Iesus Christ the great men of the worlde claue not to the Gospell no more than we see them doe yet still at this day but the little ones and weakâ—linges were faine to be chosen thereby to beate downe the pride of the worlde as Saint Paule auoweth in the first to the Corinthians Ye see sayeth he that there bee not many noble men 1. Cor. 1.26 men of power or wise men among you And why For men are but too much giuen to the aduauncing of themselues and if God had begunne at the great ones the litle ones shoulde haue seemed as nothing But God ment to beate downe all pride that men might learne to chalendge nothing to themselues Notwithstanding howesoeuer the case stand when the great ones are called to the seruice of God then must they imploy theÌ„selues in the thinges that belong to their charge For the thinges that I alleadged out of Esay Dauid and diuerse other Psalmes belong to the reigne of our Lorde Iesus Christ and to the state of the Christian Church Therefore must we needes conclude that our Lorde will haue Princes and magistrates to vse the sworde that is giuen them to the mainteynaunce of his honour and of the vnitie of faith and good agreement so as if any man rayse vp trouble or goe about to sowe darnell he may be rooted out But is not that punishment too rigorous Yes for some will well ynough graunt as constrained thereunto that it is good that heresies shoulde be repressed but that it were too great an extremitie to proceede so farre as to punishe them with death Yea but as I sayde afore wee must esteeme Gods honour as it deserueth For if wee woulde that deceiuers shoulde be reprooued so as they might not haue their mouthes open and yet that they shoulde not bee vtterly suppressed as were requisite it were all one as if we shoulde say In deede we ought to please God but as for to put a man to death for blaspheming him what a thing were that Loe at what point we be Bet God for all that will not faile to be had in estimation as I sayde afore yea and that to our cost if wee goe that way to worke For the very cause in deede why we see the worlde infected with so many troubles and errours is our lasines in that wee haue neither zeale nor disposition to beate downe the leasinges of Satan Nay rather which worse is there are a great number which maintaine them willingly And yet in the meane while men crye out that all thinges are confounded that all thinges goe to hauocke and that there are so greate troubles as is pitie to beholde And what is the cause thereof Euen the princes that are willing to maintaine errours and further them by all meanes they can so as it may seeme that they bee of Satans setting vp as it were to vpholde his part against God and his worde Their people likewise desire nothing so much as to be fedde with lyes that is al their seeking and God sendeth it them For as I haue shewed afore it is a iust rewarde for them Why then should men cry alas or why should they be greeued at the matter when all men both great and small seeke the vtter defacing of Gods trueth and to giue scope to all manner of leasinges Therefore let vs learne in any wise to haue the zeale and affectioÌ„ which our Lorde commaundeth vs or else it wil come to passe the heresies
vs goe and serue other gods which thou hast not knowen nor yet thy fathers 7 That is to wit any of the gods of the nations that are about thee whether they bee neere thee or farre off from thee from the one side of the earth to the other 8 Consent not to him neither giue eare vnto him neither let thine eye fauour him shewe him not any pitie neither conceale him 9 But thou shalt put him to death thy hande shal be the first vpon him to put him to death and afterward the hand of all the people 10 And thou shalt stone him with stones and so he shall die for he hath sought to thrust thee from the Lorde thy God which brought thee out of the land of Egypt from the house of bondage 11 That all Israell may heare and be afraide and not doe such a wicked thing among you any more Psal. 69.10 HAd we the zeale in vs that is spoken of in the Psalme that wee tooke the reproch which is done vnto GOD as if it were offered to our selues this lawe here were in a manner needelesse For euerie of vs woulde willingly of his owne accorde indeuour to maintaine Gods honour But nowe inasmuch as manie men thinke it to be too excessiue rigour to put the troublers and peruerters of religion to death thereby it appeareth that we despise Gods honour and make no greate account of it For euerie of vs would faine haue his owne honour maynteined and if anie man haue stormed against vs wee thinke the time will neuer come soone ynough for vs to bee reuenged If a man doe vs any wrong or iniurie wee woulde that euerie man shoulde sette himselfe against it in our defence but if Gods honour bee trampled vnder foote wee lette it slippe Wee see then howe colde and vnlustie wee bee but this vnlustinesse of ours deserueth a more shamefull name For if a man suffer his father to bee scorned folke will say hee is not worthie to liue in the worlde because he doeth against his kinde And beholde GOD is as it were torne in peeces by wicked mennes aduauncing of themselues to rend asunder the vnion of the fayth wherethrough it is his will to bee knowen and whereby it is his will to reigne among vs and that is borne withall And is not that a token that if it lay in vs wee woulde neuer haue any remembraunce of GOD at all But forasmuch as there is so litle zeale in vs therefore is this Lawe giuen vs. And GOD declareth that hee is not vnmindefull of his owne maiestie but that hee will haue the defacing thereof to bee punished Naye rather hee sheweth that hee disclaymeth vs for his people if we haue not a speciall regarde of this case of his Wee haue hearde heeretofore what hath beene sayde concerning false prophetes namely that if anie man troubled the Churche of GOD hee shoulde bee stoned to death without sparing Nowe God expresseth yet better the thing that he hadde spoken which is that we must put all affections of nature vnder foote when his honour commeth in question so as the father must not spare his sonne nor the brother his brother nor the husbande his wife nor the friend his friende y t is as deere to him as his own life y t he be not put to death And good reason For doe not all the friendeshippes in the worlde proceede of that order of nature whiche the creator hath established Then if wee will not sette the carte before the horses wee muste alwayes beginne at GOD. And Saint Paule doeth not without cause say Eph. 3.15 that al kinred commeth from thence and issueth out of that fountayne Also when there is any friendshippe betweene man and man it must alwayes bee referred to this marke that GOD haue still the cheife preheminence and that wee be ioyned together in him And cursed be al alyaunce that separateth vs from our maker in whome consisteth all our life welfare and ioye Then if a husbande loue his wife without regarde of GOD hee is woorthie to bee thrust out amonge the brute beastes In like case is the father which aimeth not at the same marke in louing of his children If wee be so linked together and haue so plighted our faith and trothe one to an other as wee may seeme after a forte to haue as ye would say but one soule in two bodies and in the mean while GOD be lette alone vnthought on doe yee not see that it is too shamefull a beastlinesse Then is it not without cause that GOD hath tolde vs expresly that his honour is to bee preferred before al worldely or naturall considerations And lette vs marke well the wordes that are sette downe heere for they bee of great weight Moses coulde haue sayde singly If thy brother thy wife thy sonne or some friende of thine indeâ— thee and goe aboute to allure thee to naughtinesse but hee addeth which is of much more vehemencie If thy brother the sonne of thy mother which laye in the same bellie that thou thy selfe diddest And to what ende is this doone of GOD but to searche the bottome of our affections by entering euen vnto our bowels as if hee shoulde say I will see whether yee loue mee better than yee doe these carkesses For what is thy brother Hee is but a mortall creature and I will see whether thou sette more store by him than by mee Naye say wee but he and I laye both in one bellie That is trewe sayth GOD but is it not meete that I shoulde alwayes haue the vpper hande and highest preheminence The same case is it when hee sayeth thine owne sonne thine owne daughter thy wife that sleepeth in thy bosome Hee coulde haue sayde singly thy wife but hee sayeth No thou muste forgette and quite and cleane shake off all the loue which thou bearest to thy wife if shee goe about to plucke thee away from me Agayne If thou haue a friende sayeth hee which is as deere to thee as thine owne life thou must lay thy hande vppon him also to stone him thou must not onely bee his accuser and giue euidence against him but thou must also sette hande vppon him without sparing all mercie and pitie must bee put away in that case Hereby wee see in effect as I sayde afore that Gods will is to trie vs whether wee truely loue him And for that cause doeth he sette downe vnto vs whatsoeuer might holde vs backe or hinder our desire from shewing such zeale as wee ought to haue to the mainteinaunce of his honour declaring vnto vs that if any thing bee an impediment to our continuall keeping of the vnion of fayth aboue all thinges in such wise as it is contayned in his woorde wee bee traytoures and false hearted towardes him and hee will shake vs off and in steede of taking vs for his children hee will giue vs ouer and banishe vs from his kingdome and his Churche for hee will haue
we see that God doth so thrust and driue some wicked men forward that they runne a head into mischiefe For sometimes it is Gods will to humble vs by making our offences knowen that we may feele them and be sorie at the heart for them Yea sometimes againe a man knowes not at what end to begin but is letted that he cannot punish because he findeth no mean how to do it Therfore a Iudge must be discreete and milde that he giue not sentence vpoÌ„ bare coniectures but that he first of all do see the matter substantially proued Now then here are two notable thinges the one is that we must not be rechlesse but diligent in searching out of thinges that y e euil may be discouered not nourished The other is that we should not iudge rashly but that the matter should be welknowen and throughly brought to light before me come to giue diffinitiue senteÌ„ce of it so as our iudgement may be ripe settled Now this being so it is sayde thou shalt destroy the inhabitants of that Citie with the edge of the sword Wherby God sheweth as I haue declared already what affection wee ought to beare vnto his seruice For if we consider what a thing his glory is it ought to be more deere to vs thaÌ„ all y e whole world What see we either in heauen or on earth but litle sparks of y e power righteousnes goodnes wisedome which are infinite in God They be not to be measured we haue but only some litle signes and tokens of them in heauen and earth Therefore it were better that the worlde should perish ten thousand times than that Gods glory should be defaced But it falleth out that his glory is conueyed ouer vnto ydols yea bestowed vpon Satan when his seruice is corrupted And therefore it is not for vs to fal asleepe or to cocker ourselues in this case as we haue bin wont to doe making sale of Gods honour and letting it passe as though we seemed to count it as a thing of nothing But contrariwise we see here how he putteth all cities to destruction if they haue defaced his honor So then let vs vnderstand that it is not for vs to rowe any more betweene two streames as we haue bin wont to if we intend to keepe our religion vnappayred but we must see that all Church treasons that is to say all outrages that are doone to the maiestie of God may be punished Seeing we know and nature teacheth vs that robberies murthers theftes and all manner of pilfries ought not to bee borne with what shal we do when gods name is blasphemed all religion turned vpside downe and the pure doctrine falsified to thrust folke out of the way and to breake the vnion of faith Such thinges are not to be winked at for they be too heynous crymes Yea and it behoueth vs to marke how it is said heere that if any wicked men be risen vp and haue seduced the inhabitants of a Citie For it may seeme that this circumstance should somewhat abate the fault forasmuch as the whole citie went not away of their own accord but were carried away by certain wicked persons as in deed a few such firebrandes of hell are ynough to set all thinges out of order Yea but yet are not they to be born with which haue giuen eare to such deceiuers they must be punished for it neuerthelesse yea and y t not with stripes of roddes onely but euen with death And in deede how trifling an excuse is it for a man to say I was vndermined I would neuer haue done amisse if I had not bin inticed to it ye may see what ill counsell is Yea but yet notwithstanding thou haddest bin taught by the voyce of thy God thou knewest his will wast ascerteined of it Beholde a man whome thou knewest to be wicked came to seduce thee and thou gauest more credit to his leaudnesse and to thine owne wit than to y e infallible truth of thy God Thou knowest y t thy God speaketh for thy benefite and thou leauest him thou giuest him deafe eare thou art loth to giue him any hearing thou refusest all that he telleth thee and is that to be excused Nay rather shoulde wee not spit in the faces of such men as will needes make a shield of other mens inticementes Yes and for that cause doth not God hold a whole Citie excused when the people of it haue bin deluded by wicked persons Both great and small say I must be punishable and God is not cruell in punishing them all as wee see hee hath ordeined heere Furthermore let vs marke well y e God ment to do vs to vnderstand what it is to haue wicked persoÌ„s in a citie 1. Cor. 5. â— Câ—l â—â— For as saith S. Paul a little leueÌ„ soureth a whole lump of dow Nowe then whersoeuer deceiuers be there are the people by by infected God speaketh so thereof plainly to the intent we should not suffer euill to harbor amomoÌ„g vs. If there be any poysoninges we are all afraid of them and it troubleth vs to prouide howe to saue our selues froÌ„ them ô say we such a plague must not abide among vs. Now it is certain that there is not a worse nor a more deadly plague than the stepping vp of vnruly persons despisers of God and wicked men which seeke to turne al thinges vpside downe and to bring all to confusion corrupting all thinges to the intent to haue the more libertie to doe euill When such foke rise vp be borne withall it is good reason that al should be giltie of their fault And we see also that God punisheth those y t beare with euill doinges when they both should and could correct them insomuch that the common prouerbe is verified in them that when a man is saued from the gallous he could finde in his heart to see theÌ„ hanged y t deliuered him from it And good reasoÌ„ it is that they should haue such reward for their corrupting of Iustice and for their impeaching of right Therefore when we see men goe about to turne all thinges vpside downe wee must represse them aforehande and not tarie till y e end for that is a cursed patience True it is as I said afore that if God giue vs not the meane to rid away euill so soone as we would then must wee be sory for it haue patience But when things are euident there is none other let than lacke of corage then if we be cold and laâ—ie and shut our eyes because wee be loth to susteine displeasure as if a man shoulde say I will not be too forwarde least I bee left in the bryers for feare least I pay for the shot when I haue entered into such a quarell for I see that such fellowes are ful of reuendge and may easily be euen with mee when we vse such cowardlynesse then must wee abide the penaltie of it And
sheepe or of the Goate Yet notwithstanding if wee glut our selues with them the meate that is cleane of it selfe becommeth vncleane vnto vs because we bee vnthankefull to GOD in that we consider not to what end he giueth vs sustenance One man rusheth foorth into all excesse and yet is neuer the more mainteyned in strength of bodie by it for he is readie to burst and maketh himselfe altogether vnweeldie A drunkarde playeth the Swine or some other brute beaste and the wine so ouercommeth him that he hath neither wit nor reason And although wine be a creature that God hath blessed and haue no vncleannesse at all in it selfe yet is it defiled by such misusing of it Othersome neuer remember to giue GOD thankes nor to call vppon his name And that is an other kind of defiling our foode Againe othersome abuse it to vaineglorie and deliciousnesse and growe so farre out of order that they can no skill to serue GOD. Othersome are so giuen to daintie fare that it maketh them to put their consciences in ieoperdie insomuch that they will not sticke to make them bondslaues to all leawdnesse and wickednesse so they may haue good cheere Othersome are afraide of want and fall to snatching to filching to catching and to al that can be deuised to get somewhat by hooke or by crooke And thus doe all of vs defile Gods creatures which of themselues are cleane And that is the cause why I saide that sith our Lorde hath giuen vs greater priuiledge and set vs more at libertie to the end that the bondage of the lawe shoulde not haue dominion ouer vs therefore wee ought to bee the willinger to restraine ourselues in absteining from all vncleannesse and to consider that the cause why God hath giuen vs the free vse of all kinde of meates is that wee shoulde vse them purely and not be defiled on our side so as we might not bee blamed for defiling of the things which haue no manner of vncleannesse in them selues in respect of God and in respect of the order that hee hath set among vs. And we must haue this regarde not onely in respect of meate and drinke but also in respect of our whole life in general Considering then that God nurtured the people of old time by forbidding certaine meates to the ende that they shoulde thinke thus with themselues well then seeing that our God hath forbidden vs the things that are lawfull for the heathen and which they take leaue to doe let vs vnderstande that it behooueth vs to liue in all manner of purenesse and that seeing God will haue vs to bee pure in smal thinges hee will much rather haue vs to bee so in great thinges Let vs nowadayes consider to what purpose this ceremonie of the lawe may serue vs to the ende that euerie of vs may enter into himselfe As for example if a man be led with ambition so as hee wil needes aduance himselfe and clymbe too high or if he be caried away with couetousnesse so as he burne therewith or if hee be an vnthrift and leade a lawlesse life or if hee bee a whorehunter and giuen to beastly lust let vs bethinke ourselues thus howe nowe Our Lorde abhorreth euerie little vncleannesse euen in eating and drinking and what will come of it then if our soules be defiled sith they be the thinges wherein he will haue his glorie to shine most cheefely True it is that our bodies also are the Temples of the holy Ghost 1. Cor. 6.19 Eph. 4.23 24. but yet hath God set his owne image in our soules and what a thing were it then to defile them after that sort with all diuelishe and worldly vncleannesse Thus ye see whereunto it behooueth vs to applie this doctrine to vse it wel And by the way let vs marke that Gods wil was to holde the people of olde time in obedience that they might knowe howe it is not for men to take such libertie and licence as they list but that they must receiue it at his hande To bee short let vs not attempte any thing in al our whole life except wee knowe it to be acceptable to our God When wee haue leaue of him then may we well goe forwarde but if hee say it not then let vs be still And indeede although this prohibition were not put in writing yet had God put a difference afore betweene cleane beastes and vncleane beastes as we may easily perceiue by that which is written of Noe. Gen. 8.20 God commaunded him to make sacrifice after the fludde And whereof Was it of all beastes in generall No Neither had hee reserued so great a number of the vncleane beastes as of the cleane and that was by reason of sacrificing Then was there a difference alreadie euen at that time And whereof proceeded that Had men deuised it of their owne braine No. And therefore let vs marke howe God reserued to himselfe the prerogatiue of putting difference betweene the beastes that were cleane and the beastes that were vncleane to the intent that men shoulde know that it is not for them to liue as they list to haue y e bridle loose in al things but that it behooueth them to looke vpwarde to harken what God giueth them leaue to do And when he giueth them leaue then let them vse their libertie or else let them keepe themselues still Ye see here a doctrine that is as profitable as that which we haue touched alreadie for wee see howe men burst foorth into such disorder with so great headinesse that they haue no mind at all to vse Gods benefites according to his meaning Ye shall not finde one among a thousande that will consider with him selfe whether God giueth him leaue to doe a thing or no. But men rushe out into all disorder as though they had leaue to doe what they list Nowe then seeing wee be so leawde and vnkinde that wee fall to thrusting our groynes into thinges like swine and consider not from whence the benefites come good cause haue we to remember this doctrine wherein it is shewed vs that euen from y e beginning of the worlde GOD did put a difference betweene the cleane beastes and the vncleane And let vs vnderstande that although the ceremonie continue not any longer nowadayes Yet notwithstanding the same ought to serue vs for a warning to lift vp our mindes on high in our eating and drinking and in our vsing of all the rest of Gods creatures that wee may know howe farre God hath giuen vs leaue and simply submit our selues thereunto Again if he giue vs libertie let it always prouoke vs to glorifie his name to giue him thāks for it is one of the sacrifices which he requireth of vs that wee shoulde doe him homage for all his benefites as holding them from him Psal. 50.14.23 But that cannot be done except wee bee first put in minde that we cannot so much as eate one bit
Lord haue giuen vs experience of aduersity we must be the readier to succour the distressed not play the proud fooles which cannot abide to heare their former state spoken of when they haue beene in pouertie but are more scornefull and disdainfull than such as haue liued continually at their ease Nay if our Lorde haue suffered vs to bee pinched and to stande in neede of otherfolks seruice let vs print it throughly in our mindes let it bee as a spurre to quicken vs vp that whensoeuer we see any folke in necessitie it may alwayes runne in our mindes Alas when I was in their case what desired I I could haue founde in my heart that all men should haue opened their heartes and their bowels towardes mee and shall I nowe shut vp mine Lo what the declaration that is set down here importeth And it is not in this place onely that Moses vseth to say so For there is not any thing more rife in all his bookes insomuch that euer after the peoples deliuerance out of the lande of Egypt Remember sayeth hee from time to time that thou thy selfe hast beene in bondage Therefore let vs marke that looke what experience euery of vs hath had in his life Gods will is that the same shoulde serue vs for an instruction and that wee shoulde beare it continually in minde As for example when a man hath beene a traueller of countryes he ought to consider into what distresses a man might fall and hee shal bee the more inclyned to succour others whome he seeth in like daunger Againe when a man hath beene pinched for a time with pouertie and afterwarde commeth to wealth his former pouertie ought to bee a teacher to him for euer after to bee the forewarder to put foorth himselfe where neede requireth True it is that although a man had liued all the dayes of his life in ease and neuer wist what neede or want meant yet shal hee not therefore be helde excused before God But yet forasmuch as wee bee so slacke and slowe to doe good wee had neede to take to vs the helpes that may serue to quicken vs vp withall And so let euery of vs for his owne parte cheere vp himselfe to do good As for the riche which neuer haue tasted any want of the goods of this worlde if they looke into them selues they shall finde that God hath visited them some way or other so as they haue had neede of other folkes helpe And if they be not starke churles the same must needes bee as a stroke with a spurre to thrust them forwarde to weldoing To conclude in fewe wordes the principall purpose of this place is that besides the vprightnesse which is of nature our Lord wil haue euery man to bee inclined to mercie to do good to such as haue neede But put the case there were none other respect why wee shoulde succour our neighbours but onely this that wee be men is not that respect great ynough Yes for vnder this worde Man wee comprehend many miseries When I see a man in distresse I finde in my selfe that I shoulde bee subiect to the like thinges if God had not a speciall regard of mee There is neither sickenesse pouertie nor any other like thing in any body but that wee our selues are subiect to the same miseries And what is the cause that wee bee cleare from them The goodnesse of our God And the cause why hee spareth vs and beareth with vs is to the ende that wee shoulde bee mindfull of such as haue need For it is a very great proofe of Gods goodnesse towardes mee that hee not onely exempteth mee from the aduersities which I see in my neyghbours but also giueth mee wherewith to remedie theirs And therefore it ought to be a sufficient prouocation for mee that they bee of mine owne flesh and of mine owne nature so as there is no difference betwixt vs but that God hath aduaunced the one of vs and put the other backe For wee be all of one lumpe and it is not for any man to glorie as though hee had his riches of him selfe If a man bee not so miserable as a number of others are hee ought not to bee proude of it but rather to consider that he is so much the more bounde vnto God Accordingly therefore as God bestoweth his benefites vppon vs let vs beware that wee acknowledge it towardes him by doing good to our neighbors whome he offereth vnto vs so as wee neither exempt our selues from their want not seclude them from our aboundance but gently make them partakers with vs as folke that are linked togither in an vnseparable bond And nowe let vs fall down in the presence of our good God with acknowledgement of our sinnes praying him to make vs so to feele them as we may returne to him with true repentance and misliking our former life craue forgiuenes and mercie at his hande and bee alwayes ready hereafter to yeeld our selues to his obedience so as our whole seeking may be to glorifie him in all cases after such a sort as our whole life may shewe that wee haue well profited in his holy worde And so let vs all say Almightie God heauenly father c. On Munday the iiij of Nouember 1555. The XCvj Sermon which is the fourth vpon the fifteenth Chapter 16 And if hee happen to say to thee I will not depart from thee because I loue thee and thy house by reason that he findeth himselfe well with thee 17 Then shalt thou take an Aule and bore him through the eare to the doore and hee shal bee thy bondman for euer And likewise shalt thou do to thy womanseruaunt 18 Let it not grieue thee to let him go free from thee for he hath serued thee sixe yeares as a hyreling of double wages And the Lorde thy God will blesse thee in all thy dooings 19 All the first borne males that breede of thy cattell and of thy flockes thou shalt sanctifie to the Lord thy God Thou shalt not labour with the first borne of thy kyne nor shere the first borne of thy sheepe 20 But thou shalt eate them thou and thy houshold from yere to yere in the presence of the Lord thy God in the place which the Lorde will choose 21 But if there be any blemish in it so as it be lame or blinde or haue any euill fault in it thou shalt not offer it to the Lorde thy God 22 But shalt eate it within thy gates as well the vncleane as the cleane both alike as the fallow deere and the Red deere 23 Only thou shalt not eat the bloud of it but shalt powre it vpon the ground as water WEe haue seene already the lawe which God placed among the Iewes whereby bondage was not to continue for euer but y t the person which had bin solde should serue sixe yeres and afterward be set at libertie And I told you that although the like law be not among
keepe a dyet he must bee helde short like a childe and he is restrayned of all thinges that he lyketh in so much that if he commaund his owne seruant to bring him this or that his seruaunt must not be so bolde as to doe it Yea and when maisters bee diseased they are subiect to their seruantes so as they cannot inioy their owne goods And why Because they be not meete to haue them by reason of their disease which ouermaistreth them and therefore are they fayne to bee as vnderlinges Euen after the same manner standeth the case with vs insomuch that if wee were in deede whole and sounde God woulde guide vs after another fashion But forasmuch as he knoweth vs to be so corrupted he is fayne to compell vs yea and to restraine vs in such sort as wee haue heard of Thus much concerning the first point Againe for the second Moses declareth and setteth forth that which I said coÌ„cerning choise making namely that in the seate which GOD hath dedicated to himself no such persons must be put as turne all thinges vpside downe For if such be chosen for publike Magistrates as leade a wicked trade as in whom there is no feare of God no honestie no vprightnes but wildnesse wantonnesse and disorder or in whom there is no more wisedome than in Asses but to be short are madbrayned or frantike if such I say be set in place of publike office it is not a dishonouring of men but a working of high treason against God bicause it is a defiling of his seate So then it behoueth vs to wey well how Moses saith he ere that when it commeth to the chosing of Officers men must not set vp Idols nor iudge of them without tryall And why Bicause it is a dishonouring of God to set such persons in his roome as are not worthy to haue the ruling of a house Yee shall see a man that is not able to gouerne his owne houshould such a one as is not to bee trusted to for any thing folke shall say of him yonder fellowe is a foole hee is a dizard hee hath no reason hee hath no stay of himselfe hee hath neither wit nor discretion to guide himselfe or his houshould and yet for all this shall men goe and set him in the seate of Iustice He is a man that cannot liue quietly with his wife shal he be able to keepe a whole Citie in quiet Men preferre him to bee a counseler And to what end To see the peace maintained And how can that be Hee hath no moe but his wife and houshould to gouerne and yet he is not able to weelde them When he is at home he is not able to guide his wife and his children Now when thinges go arsiuersie after that sorte God is openly despised So much the more therefore doth it stand vs in hand to marke well what Moses saith heere namely that the choosing of Iudges Officers is not a matter of formalitie or a Ceremonie but a holy thing wherein men ought to proceed with all reuerence and that God laieth not y e bridle vpon any peoples neck as if he should say Take whome yee list at aduenture without consideration but he portrayeth out the persons and pointeth them out with his finger Looke to it saith he that ye vse discretion in choosing the persons that shall haue y e ruling of the people For the word To Iudge importeth to gouerne And secondly let them iudge vprightly sayth he Whereas he speaketh of gouerning it is not without cause For it is to no purpose to choose such as haue neede of Tutors To prefer those to the guiding of others which ought to be put vnder the direction of others is too great a skorning of God Again the case here concerneth Iustice and vprightnesse Therefore y e choosing of officers before they be wel knowen and throughly tryed is surely a marring of all good order And therof come so many changes turmoyles We wonder to see our Lord ouerthrow Common weales and to behold how the Nations that were free are greatly distressed ouerwhelmed with tyranny but wee looke not from whence all those thinges proceede The ground thereof was the abuses which were committed bycause there was no regarde had of the mainteining of the state which God had stablyshed nor care to follow faithfully the order that God had inioyned So much the more therfore doth it stand vs in hand to beare well away the things that are tould vs heere Moses hauing sayde so addeth nowe That men must not wrest the lawe nor haue respect of persons nor take rewardes or giftes And he addeth the reason For giftes saith hee doe blind the eyes of the wise and peruert the wordes of the righteous First he setteth downe heere a generall rule that men should not wrest the Lawe For in deede wee may liken equitie to a right lyne and if it wrythe to the one side or to the other by and by it is iniquitie And therefore Moses sayeth thou shalt not wrest the Lawe that is to say thou shalt haue thyne eye vppon the lyne of Iustice and followe it without swaruing one way or other And heerewithall hee sheweth howe the same may bee performed namely by respecting no mans person and by eschewing to take rewardes For when we consider a deede simply in it selfe euen nature teacheth â—s what to doe True it is that wee had neede to call vppon GOD continually for wee see howe weake of vnderstanding and corage wee bee euen in the thinges that are most euident oftentymes wee bee starke blinde in them Then must not men presume vppon their owne wit and thinke themselues wise ynough to iudge of all thinges that are set before vs but wee must vnderstand that it is a heauenly gifte Eccle. 2.26 as Salomon declareth And if wee bee combered in the smallest matters howe shall wee doe when we come to giue sentence of matters of great weight Iudges therefore must first humble themselues and consider that if they bee not gouerned by Gods holy spirite they shall not bee able to holde them to true Iustice and therefore they must referre themselues to GOD and aske counsell at his mouth that they may bee taught by his word and they must giue themselues ouer to his spirit and submit themselues thereunto But besides this Moses ment to shewe heere the cheefe causes of all the impeachmentes of Iustice. For as I sayd afore if wee haue an eye alonely to the deede without respecting the person so as wee bee not possessed aforehande eyther with fauour or with hatred it is certaine that wee can skill to giue sentence aright And if it coulde bee brought to passe that the parties should not come in sight that it might not be knowen who were the playntife and who the defendant so as the Iudges might not bee allured and carryed away either with bryberie or with flatterie or with lyes and gloses or with
Insomuch that for some one nice point a mā is oftētimes graueled in a case which of it selfe were plaine manifest ynough if the parties themselues came not into the play that y e Iudge might giue sentence vprightly without respecting the outward showes which I spake of afore But the Iudges being preuented with the regard of the persons doe cast great doubtes where none at all is to say this that And what is the cause thereof Alwayes the respecting of persons And in deede in some cases a Iudge will goe through with them and dispatch them quickly and in some other in all pointes like he will haue so many deuises that he can neuer determine it Wee see then howe great the leawdenesse of men is in this behalfe Yet for all that our Lord wil not haue the instruction which he deliuereth here to his people to be lost or vnprofitable Therefore let vs looke that we make our profit of it And let vs marke that as Iudges and Magistrates are forbidden to haue any respect of persons so is the same warning made to vs all For what is the cause that wee fayle so ofte in dooing our dueties but that wee bee so preuented with this respecting of parties Therefore let vs haue such stoutnes of corage as no greatnes no pompe no authoritie no honour of this world may get the vpper hand of vs to peruert vs. And on the other side let vs haue such myldnesse as wee despise not the meaner sorte but rather bee gentle to receiue them Thus much in effect concerning the woorde Person Now there is a second point concerning briberie and rewardes Thou shalt not take them sayth the Lord. He saith not thou shalt not sell Iustice but he saith thou shalt not take And why so he addeth the reason For giftes saith he doe blinde the eyes of the wise and peruert the wordes of the righteous Heere is a reason well worthy to be weied For it seemeth at the first sight that to take some presentes is not euil nor to bee condemned I meane in a Iugde For he speaketh here of the presentes and gifts that are giuen in respect of some case that is to bee heard As for example a malefactor laboureth to scape vnpunished and hee goeth about to win the Iudge by sending him some present Likewise another man puts himselfe foreward and to haue fauour against his aduersarie prartie hee goes and giues the Iudge somewhat likewise Now our Lord saith not Beware of it If thou receiue a present to fauour the partie that giueth it thee it is ill done and it is a setting of Iustice to sale God speaketh not those precise wordes but he saith Beware of taking for it is vnpossible that he which hath taken should behaue himselfe vprightly and not swarue aside Neuerthelesse there are a great sorte to be found which will say As for mee although I take yet doth it not therefore follow that I will swarue from myne office For when I haue taken on both handes I will giue him the glike which thought he had won me by his giuing And is that so euill a thing Why then was he so foolish to bring it me If he bring I take but yet for all that I step not aside from my duetie Such kinde of folkes would make GOD a lyer For we heare how it is sayd heere that gifts doe blinde the eyes of the wise If they thinke themselues so sharpe sighted that the receauing of rewardes cannot dim their eyes God sayth the contrary And if they thinke themselues so constant that they cannot bee bowed God telleth them that as soone as they haue taken any gift they bee vtterly mard and there is no more soundnesse in them Now then it is too grosse a fondnesse to say I will take rewardes yet for all that I will keepe my selfe wellynough from turning away or from swaruing from the right But that is vnpossible for then should God haue lyed in this text Thus ye see what we haue to remember in the first place concerning the second point Now therfore they that sit in y e seat of Iustice ought to thinke thus doth he that bringes mee presentes bring them of good will as one neighbour to another or as one friend to another or bringeth hee them rather for some matters sake which he hath before me Then if a man haue a cause before a Iudge the Iudge take a presēt of him he offēdeth god Who so Bicause God hath forbidden him and he knoweth wherefore It is not for man to say It makes no matter I wil take heede well enough for being bridled by it But it is a tempting of God when we deale so and God will hold skorne of our ouerweening and will shewe vs that we bee not of such abilitie as wee tooke our selues to be and that he did not without cause tell vs that when wee be lymefingred to drawe presents vnto vs and to hold them fast when we haue them then are our eyes blinded and then are our hartes wrested so as wee haue no more wisedome nor vprightnesse in vs. Seeing that God sayth so it is not for vs to reply against it And in deede whosoeuer they be that boast themselues to be vnable to be corrupted or to bee made to steppe aside by taking of presentes they neede not to bee brought before God to bee conuicted but euen young children may iudge of them It is too common a thing and I could alledge examples thereof that are knowen welinough For there are some which are growē to so great vnshamefastnesse that they sticke not to say As for me I will take on all handes This hath bin heard and there are witnesses enow that can beare me record of the matter And in the meane season what protested they Tush I wil not be corrupted for all that No but when little children haue seene that Iustice hath bin set to sale and that a leawd man hath gotten the vpper hand in all cases what is to bee sayd of it As for him so he might play his pranckes and obteine his sutes he had cast his cardes aforehand And on the otherside those to whome the presentes were brought went lyke swine casting vp their groynes so as there was lesse honestie and shame among them than is euen among the heathen men and infidels This hath bin seene and yet notwithstanding they pretended in their talke to be holy men O there were as godly and sweete wordes as could be yea but when the matter commeth to be spoken of little boyes and idiots will giue their verdit of it for the thing is too much knowen Seeing then that our Lord telleth vs here that if mē receiue bribes their eyes must needes be dazeled and their hearts corrupted let vs beare wel in mind that except we will poyson our selues wilfully we must first of all keepe this rule namely that Iudges must not take any thing at leastwise of any
the wicked Angels For he speaketh not there of the heauenly Angels but of the diuels by name which execute Gods vengeance vpon men And therefore let vs marke that as experience also sheweth y e diuels may worke many such illusions by inchauntmentes And truely such thinges are not done but in the dark For so long as we be inlightened by GOD we neede not feare that a man shall seeme a wolfe to vs or that such trishtrash shall get the vpper hand of vs. But if we be faithles it is a iust reward for our quenching of y e light y t should haue shone into vs of our turning of our backes vnto God And when we wil not bee ruled by him then discern we no more between white and black but men seeme vnto vs to bee wolues and al things are out of order that iustly Therefore whereas here is mention made of such as mishape things by their inchantments Let vs note y t the law is not superfluous For sith y e case standeth so it is to be cōcluded y t such things may befall as whereof we haue examples But yet for al that it is abhominable before God and so likewise are Soothsayers It is a questiō whether it be possible for mā to foretel of things for it is Gods office to foreknow things to come and how then may it belong to the diuell Sure it is as saith y e prophet Esay that idols can foresee nothing Esa. 41.23 And as for Satan hee must alwayes needs be the father of lies deceiue al such as aske counsel of him Yet notwithstanding God doth nowe then suffer satan to tel of things to come and y t is for the more hardening of such as wil not obey the truth 2. Thess. 2.11 12. Deut. 13.3 as we haue seene by example in the thirteenth chapter it hath been treated of partly already Yet notwithstanding it is true also that soothsayers do ly most cōmonly and by that meanes our Lorde deludeth them y t seeke counsel of satan after y e fashion And beside let vs not thinke it strange though inchaunters soothsayers such other like do now then tel of things to come for it is gods iust sufferance to y e intent they should be y e deeplier plunged in error For asmuch as they wold needs be willingly deceiued he letteth thē be so y t they may perish Thus ye see why the law was made concerning such as diuine of thinges to come Also hee speaketh of Sorcerers And this sort conteyneth manie thinges For what a sinne is it that men shoulde forsake God and giue themselues ouer to Satan Must they not needes fall into horrible confusion Yes For after Satan hath once possessed vs and stopped our eyes and that God hath withdrawen his light from vs so as we bee destitute of his holy spirite and voyde of all reason then follow infinite abuses without ende or measure And thereof come sorceries Manie incredible thinges are reported of Sorcerers And truely when wee heare them spoken of we ought not onely to mislike of them but also bee sorrowfull in our heartes yea the very haires of our heades ought to stand vp thereat But yet therewithall we must consider that they bee reuengementes of God cast vppon such as haue forsaken him And that the same may be a cause to holde vs in awe and feare let vs learne not to tempt our God nor to play with him sith we see men become so brutishe after they be once turned away from the right path Truely if there were no moe but two or three examples hereof yet might it well seeme straunge vnto vs. But we know that in al ages and in al Nations Sorcerie or witchcraft hath borne sway yea and y e more sway for y e reiecting of Gods truth Insomuch y t where men haue once fallen to withstanding y e truth haue disdained to be taught by the pure worde of God there haue followed the moe illusions of Sathan yea and the more excessiue which haue also beene the more manifest and greeuous And whereof commeth this but of the cause which Saint Paul sheweth vs in his epistle to the Thessalonians 2. Thess. 2.11 12. namely that such as will not obey the trueth are vtterly peruerted by leasinges and that thence forth the diuell must needes worke with the greater force bycause God giueth him the bridle to carie men so away as they become ougly monsters To be short wee must beare in minde that whereas God speaketh to vs of inchauntmentes and sorceries it is to holde vs shorte vnder the obedience of his worde least wee shoulde fall into such a maze as the wretched Infidels are in yea and proceede so farre as to wander quite away when we haue once forsaken his worde Therefore let vs abide in this simplicity of obeying him and of submitting our selues to his mouth Also here is mention made of workers with Familiars As touching the which needes must Satans illusions be horrible But what There haue beene of them in all ages and wee see a notable example thereof in king Saule when he went to the Witch 1. Sam. 28.7 He as king had erst forbidden all inchauntmentes and all kinde of damnable craftes and hee had behaued himselfe vertuously in executing Gods lawe And yet in the ende he became so wretched that hee fell to running after a Witch And what was y e cause thereof but that he dispised God Whereuppon in the end he fell into despaire and gaue himselfe ouer altogether to Satan which thing hee shewed full well For if ye looke aduisedly into the matter ye shall finde that Satans illusions doe then get the vpper hand of men when their wittes bee amased by reason of sorrowfulnesse that gnaweth them inwardly for that in steede of receiuing some comfort of Gods word they bee ouerwhelmed with such anguishe that they fall into vtter despayre When doeth Sathan meete a man in some bodily shape and tangle him in his snares When a man is in some greefe of minde or in some hatred against his neighbour or when a woman spiteth her husbande Well then although such affections beare sway yet doeth not God by and by giue Sathan the bridle to raigne ouer men vntill they be come to such extremitie that they fall to chawing vppon the bit and become so wilfull in their sorowe that they fall into despaire and will no more admit anie comforte but refuse all remēbraunce of GOD and woulde that his name were buried for there is the gate open to Satan and he entereth to worke his illusions which a man is not able to withstande Hereof we haue a faire warning is Saul For hee had offended God and therefore was to be bereft of his kingdome because it was Gods pleasure it shoulde be so and there was none other shifte for him but to humble himselfe But he would not doe that And when hee sawe
that they were sent of God they would say I am no prophet if this come not to passe See how Ieremie submitteth himself to the Law saying 〈◊〉 28.9 I tell ye ye shall be led captiue to Babylon and thinke not your selues to be discharged by y t which hath hapned vnto you already for the citie had bin taken once before and therefore they thought themselues discharged by being become tributaries after that fashion to the king of Babylon and so they thought themselues escaped No no ye must indure yet more This chastisement which hath not amended you at al seemeth ouer hard and too sharp a rod vnto you But forasmuch as god hath called you and you continue still vnamended he is feine to deale now more roughly with you the temple must be beaten downe the citie must be razed you your selues must be no more a people there must be no more sacrifice all thinges must be so cleane taken away as ye may seeme to bee vtterly perished To this extremitie must yee come because ye haue abused Gods patience euen vnto this houre And if it come not so to passe take me no more for a Prophet but let me bee stoned to death for I am well worthie of it But I am well assured of that which I haue foretold you for God himself hath told it me We see how the Prophets submitted themselues to the Lawe also did set themselues against the false-prophets as we see by the example of Ieremie when Ananias came and sayd No the vessels of the Temple shall be brought again from Babylon and the kingdome of Dauid shal be set vp againe in our time and we shall florish more thā euer we did and thereupon did breake the chain of Ieremie who walked about the streetes as it were with a with about his necke For it behoued him to represēt the captiuitie because men were so blind in their sinnes that they tooke all Gods threatnings to be but a iest and thereupon did make euen a mocke of them And therefore it behoued the Prophet to goe about the citie after that fashion with a with about his neck as who should say Euen thus shall you be miserably haled into captiuitie yee make a goodly shewe nowe yee triumph ye thinke it a goodly thing to besot your selues in your pleasures and delightes but this yoke that I weare serueth to shewe that you your selues shal be put vnder the yoke of subiectiō Behold Ananias breaks me this yoke asunder saying no we shall liue still at libertie and be deliuered from that bondage It is a wonder Yea but how did these wretched and wicked folkes afterward behaue themselues How did God ratify the thing that Ananias had spoken I wishe it might be so sayd Ieremie but yet must I goe further and tell him his condemnation seeing the Lord hath commaunded mee so to doe So then we see that Ieremie ratifyed the thing which hee had vttered in the name of God and that maner of dealing was common among all the Prophets Wherefore let vs marke that our Lordes intent here was to declare that he wil not suffer vs to be beguiled so wee be willing to receiue his worde and to bee taught thereby and be diligent in discerning betweene trueth and falshood Although there be neuer so many false Prophets and that Satan striue continually to turne vs away from goodnes yet shall we euer haue some discretion that is to say God wil giue vs some token whereby to keepe ourselues from being deceiued It is a promise that can neuer faile vs. And therefore let vs holde vs thereto and secke to obey our God His reaching out of his hand is enough for vs and though there be neuer so many meanes to deceiue vs yet will he not suffer them to preuaile according to that that is promised here Wherefore let vs looke to our selues Whereas we haue no Prophets nowadayes to foretell vs thinges to come or y t haue reuelations aforehād of warre pestilence and famine it is because we haue greater perfection of doctrine that the people had in old time We therefore must hold our selues contented with the Gospell for it is y e fulnes of light But yet therewithall let vs also haue an eye to the thinges which are written and let vs examine the doctrines that are preached vnto vs and if we finde them to be drawen out of the Lawe the Prophetes and the Gospel let vs be assured of them that they are certein And if we vse that touchstone continually to try things by surely God wil preserue vs frō all Satans falshoods Thus ye see what we haue to remember vppon that text Now it is sayd expresly that such a Prophet shal dye the death And that is a cause also why our Lord sayth that he wil giue the sayd marke For it were foule treacherie to iudge condemne a Prophet without knowing why or wherefore If a guiltlesse person should bee condemned vnder colour of some euill deed not vttered it were too great wrong vniustice to be done to a mortall man But if a bringer of Gods word be condemned euen as though he had done amisse in his office without being found faultie that toucheth not the creature only neither is the wrong done to a mortal man alone but it is an outrage done vnto God also that is high treason to his person Ye see then that the cause why Moses saith here that God will discouer the false Prophets is to the end they should bee iudged and also to warne folk that they should not couet to be foaded with vaine hope as I haue tolde you that y e maner of the world is cōtinualy to doe The prophets had hard hold from time to time with the most part of y e Iewes because they brought nothing but threatnings These Prophets quoth y e Iewes doe trouble vs are too importunate vpon vs they speak of nothing but of Gods wrath cursings should they not as well tell vs of gladsome and pleasant things Those are the thinges which the world requireth Yea but in so dooing we prouoke Gods wrath We would haue him to be our friend wee on our side are enemies to him If we came to God w t true repentāce sought him as our father wee should haue no tydings but of peace prosperitie to delight in But what We suffer not God to be fauorable to vs nor to shew his loue towards vs. For we make war against him as I said afor◠Therefore let vs learn y t god wil turn y e sayings of y e false Prophets to the contrarie so as when they promise folke welfare and peace mischief shall insue whereby they shall be found to haue vsed vaine flatterie Wherfore let vs not desire to be rocked asleepe with mens deceitfull speeches For what shall it boote vs to be acquit by them y t haue no power at all when we shall be condemned before
bloude be not shedde in the midst of the Lande which the Lorde thy God giueth thee to inherite and that bloude bee not vppon thee 11 But if a man haue hated his neighbour and haue lyen in waite for him and risen vp against him and smitten him that he die and thereupon be fled into one of those Cities 12 Then the Elders of that Citie shall sende and take him thence and deliuer him into the hand of the next kinsman and he shall die 13 Thine eye shall not spare him but thou shalt take away the guiltlesse bloude from Israel that it may go well with thee WE sawe yesterday howe it was Gods will to haue the inconueniences preuented which are wont to be seene when men suffer occasions of euill vncut off And that is somwhat better expressed in this saying which Moses addeth Beware saith he that guiltlesse bloud bee not shed in thy lande Then it is not ynough to punish murthers after they be committed but we must also haue the wisedome to preuent them aforehande and to take such order as they may not bee committed And forasmuch as Satan needes but a small gap to thrust vs out at let vs be watchfull in this case of preuenting occasions of euill as hath bin said afore Moreouer let vs also marke this saying that the bloud shal be vppon those that suffer things to slip so For though a man can protest that hee consented not to the doing of an euill deede yet notwithstanding if he suffered it so as it came to passe through his negligence he shal be taken as accessary The olde prouerbe is true y t he which suffereth a thing to be done and may let it is the doer of it And therefore if a Iudge that hath the sword in his hand do suffer euil deeds to be done and punish them not it is al one as if he committed them himself It is not ynough for him to say I would it were otherwise but he must shew it by his doings To bee short when men beare with such as trouble the order of the common weale it is al one as if they bolstered them in it Again by such examples thinges are set at a generall libertie so as custome is taken for lawe And therefore looke what mischiefe or inconuenience insueth afterwarde the blame of it is to bee imputed to those that remedyed it not when time was That is the cause why it is saide that the bloude shall bee vppon a whole Nation when men haue not beene held short that they might not commit murthers For that maner of speech is verie rife in the Hebrue toung And in the same respect also did the Iewes say Matt. 27.25 his bloude be vpon vs and vppon our children that is to say let the blame lyght vpon vs. We must not bring here fantastical imaginations as the Rabbines that is to say the Iewish doctors doo who alledging alwaies their owne dreames do say that the soules of the murthered doo aske vengeance continually at Gods hande vntill they haue had Iustice done vnto them All such sayinges are but dotages For although their bloud cry not at all yet doth God heare them as he himselfe declareth and there needeth neither sollicitor nor attourney to require iustice at his hande hee can tell well ynough howe to doe his office without any importunate calling vppon him The very cause why it is saide that bloude crieth Gen. 4.10 is for that God hath an eye to the euill that is committed and it is all one with him as if the case were followed with neuer so great suite Worldly Iudges make no greate force of a crime when it is committed vnlesse they bee called vppon verie earnestly and that the matter bee stoutly pursewed But God declareth himselfe to be no such and that his owne seeing of the misdeede is ynough for nothing can scape him and therefore it is all one with him as if the whole worlde tooke the quarell in hande and euerie man followed the suite of it with tooth and nayle God then taryeth not for our speaking but as one y t knoweth his office welinough hee can skill to put to his hande when neede is and therefore let vs tarie his leasure And surely it is a doctrine of great comfort For although wee holde our peace when men misuse vs yet doeth not God faile to haue his hande lifted vp to succour vs. Therefore let vs bee patient in our afflictions and wrongs and whatsoeuer come of it God will not foreslowe it is ynough that he seeth meÌ„ persecute vs wrongfully let vs content our selues with that the lesse that wee speake of it the readier will he be to releeue vs yea though wee speake not one worde of it Not that it is not meete for vs to call vppon him that hee may vouchsafe to pitie vs but that wee shoulde not bee desirous of reuenge nor beare any malice to our enemies If wee holde our peace in that respect and tary Gods leasure for the succour which it shall please him to sende vs let vs not doubt but he will doe his office and therfore let vs comfort our selues with that hope Moreouer forasmuch as it is faide that the bloude shall be vppon vs let vs bee afraide of it and although wee bee not pursued nor complaind of by men yet let vs assure our selues our market is neuer a whit amended by it for God â—leepeth not but marketh all the misdeedes that are done and they must all needes come to account Therefore let vs bee pure before him and let vs not onely abstaine from euill deedes but also beware that wee consent not to any euill for then shall wee bee helde as accessaries and wrappe our selues in the same condemnation with the deede dooers as it is witnessed vnto vs heere For God speaketh not onely to the murtherers themselues but also to all the people When this Lawe is broken and murthers are freely committed for want of good execution of Iustice God saieth not that hee will require it at the hande of two or three But at the handes of all in generall Nowe then seeing the case standeth so what shall become of those that are in authoritie and reigne in the seate of Iustice when they themselues are accessaries Shall not they bee the first that shall answere for it To bee short wee haue to gather vppon this text that when an outrage or wrong is done to any man not onely the principall shall bee punished but also the whole Nation in common shall haue the curse lye vppon them and must come to reckening for it before God To our seeming it is ynough when wee can say that wee woulde faine that men should liue in peace and yet in the meane while wee see men grieued and vexed before our eyes and wee vouchsafe not to open our mouthes to succour the innocent but though wee haue both opportunitie and abilitie yet we let al slippe we beare
and although he bee ledde with wicked affection yet ought the Iudge to graunt him his right And that is for our profite For many men beare thēselues in hand that so they vse the ordinary way of Iustice it is lawfull for them to doe what they can they shall not be condemned for it before God if their quarell bee iust But it may fall out many a time that a quarell shal be iust and a man shall pursue it by good meanes and yet in the meane while hee shall not faile to be worthie of blame before God For there are three thinges required The quarell must first bee iust and good secondly the meane must be lawfull and thirdly the affection must bee pure and well ruled Nowe this thirde point wanteth in most men As howe Some man perchaunce is misused and hee hath iust cause to require redresse at the Iudges hand hee intendeth neither to strike nor to practise any thing against his aduersarie by treacherie but resorteth to the Iustice this is a lawfull remedie it is ordeined of God wee may safely vse it with good conscience So are there two of the pointes to bee founde heere But yet this man that hath the iust cause and seeketh no remedie but by order of Iustice faileth not somtimes to doe amisse As howe If he haue a desire of reuenge in his heart if hee conceiue such rancour that hee seeketh to bee so reuenged as the partie may perceiue he hath done euill and cannot bee contented and satisfied till hee see himselfe to haue requited like for like to him y t hath offended him such a man is blameable before God For he taketh couert vnder the name of Iustice to be reuenged of his enemie It is in vaine for him to alledge the goodnesse of his quarell for hee doeth but abuse the remedie that God had ordeined What is to be done then When wee bee desirous to demaunde Iustice let euery of vs enter into our selues and examine what our affections are and see that wee bee cleare from all ill will When there is such soundnesse in vs then is it Lawfull for vs to pursue offences done against vs and to require that they may be punished namely so there be no rancour nor malice in our heartes Nowe then if a man haue none other respect than the punishing of the misdeede and that he hate not the partie ne bee ledde by any wicked desire then shal he bee allowed of God and not otherwise But such examples are verie rare For as soone as men begin to go to Lawe by and by enmitie bewrayeth it selfe and such a fire is kindled as cannot be quenched so as this prouerbe is verie true that suit in Lawe and friendshippe are two thinges that can hardly ioyne to together Nowe then let vs bethinke our selues and not imagine that the hauing of good right and our seeking of it by order of Law can vtterly excuse vs before God for our hearts must be clensed from all euill will and from all wicked affection as I saide before Moreouer let vs marke wel the conclusion which is added in this place When Moses saith thine eye shall not spare the man that hath so treacherously murthered his neighbour of set purpose if a murther bee committed in heate of choler as they say it shall not bee helde excused but the lande shall abide still defiled vntill it be punished This was declared sufficiently yesterday Now he treateth here of a more heynous murther which is that a man hauing conceiued hatred and rancour against his neighbour lyeth in waite for him and killeth him wilfully for that is the terme that is proper to the murthers that are committed of set purpose and prepensed malice And that kinde of murther is vnpardonable to graunt fauour in such a case is to ouerthrowe the whole order of nature and al lawes written So then it is not without cause y t God saith here thine eye shall not spare him For sometime wee make our market of other mens welfare of their profite or of their harmes according to the common prouerbe which saith that wee cut large thongs of other mens lether When a man hath offended the Iudge who was not hurt by it ne suffered any harme will easily pardon it What saith hee It was a small matter But if a man had done the like to him he could finde in his heart that God shoulde thunder downe from heauen for the punishing thereof and yet in another mans case hee doeth make a mowe at it Tush saies he this may well be let slippe this will vanish away of it selfe See howe a man shall oftentimes be moued to pitie and compassion towards some one and deale cruelly with some other yea he wil become cruel to a whole realme to spare one man This is dayly seene O say they this poore man is to bee pitied Yea but in the meane time if a wicked deede do passe vnpunished all y e whole realme is defiled and corrupted by it and it is a prouoking of Gods wrath against the whole Nation Againe others take example by it to giue themselues to all leawdnesse when they bee in hope that crimes shall scape vnpunished Men consider not that such kinde of mercie is the cause of innumerable cruelties and that it turneth to the common confusion of all men And therefore whereas our Lord saith that we must not spare him that hath done such euill deedes it is to shewe that wee must not be mercifull after our owne manner to ouerthrowe a great number for the sparing of one man but that we must haue an eye to right and indifferencie And herewithall he sheweth vs againe howe deare our liues are to him in that hee will not suffer a murther to be committed without vengeance for it Herein wee see say I his fatherly care ouer vs. Now if he set such store by this trāsitorie life and shewe himselfe to be the defender thereof what will he do touching the life of our soules Well hath hee shewed by one gage howe greatly he loueth it and what store he setteth by it in that he hath not spared his onely sonne for it Then let vs bethinke vs heere that seeing our Lorde telleth vs howe he hath a care of this transitorie life and vouchsafeth to take it into his custodie whereby hee sheweth his fauour and goodnes towards vs in that behalfe in so much y t although our bodies bee but wormes and rottennesse yet notwithstanding he vouchsafeth to stoope so lowe as to haue regarde of it We ought to consider well such goodnesse and to beare in minde that seeing God loueth vs so much we ought not to bite one another nor to be as cats and dogs sith our God wil haue vs to be knit so together in y e bonde of brotherly loue Therefore in asmuch as we knowe Gods goodnesse and fatherly loue towards vs let vs learne to restraine our selues from doing any harme or wrong to
lawfull for vs to looke vppon a woman with fleshely lust of desiring to committe vncleannesse with her nor to hate our Neighbour any more than to murder him Yee see then howe the Lawe of GOD mounteth higher than the earthlie policie God will haue vs to walke before him in all purenesse In so much that besides that it is not lawfull for vs to assaulte our Neighbour or to hate him without cause Nay not then when wee haue iust cause and couerture for the same to the worldewarde For wee must euen then not onely forgiue the wronges that are doone vs and not requiâ—e like for like but also pray for our enemies Matt. 5.44 and although they speake euil of vs and coulde find in their heartes that wee perished a hundred times Yet must wee worke their welfare to the vttermost of our powers Marke that for one point Indeede it is a verie harde thing to bridle our affections after such a sorte as to desire the welfare of our enemie when hee hath goone about to doe vs harme but yet must wee strayne our selues to doe it For though wee feele a gainstriuing in vs yet will not that serue vs for an excuse neyther must wee doe as the Papistes doe who perceyuing this to be cleane contrarie to mans nature haue gone aboute to salue it with this glose that it was a counsell and not a plaine and expresse commaundement and that is a manifest blaspheming of God For hee saith that if wee will bee taken for his children wee must fashion our selues after his goodnes in pardoning those that haue offended him Therefore let vs not haue an eye to our owne strengthes nor to the inclynation of our owne nature but if wee feele anie heartburning in our selues or bee desirous of reuenge through heate of impatiencie when a man hath vexed vs Let vs resort to our GOD praying him to ouermaster the excessiue passions that are in vs and to giue vs the spirite of meekenesse when wee bee in such heates that wee may become patient so as the harme or iniurie bee not too harde and cumbersome for vs to beare but that wee may passe it ouer mieldelie After that manner ought we to deale And therfore let vs learne to beware that wee beguile not our selues with vaine colours Seeing that our Lorde hath giuen vs a good Lawe Let vs not turne it vpside downe by pretending our owne wicked and corrupt affections for an excuse Yea and let vs marke that mannes nature is so frowardlie disposed that if they looke not verie narrowlie to themselues they shal alwayes abuse the name of GOD. The Lawe which I expounded Yesterday namely that the partie which shall haue practised the death of anie innocent person is not to bee borne withall is verie rightfull But yet for all that is it meete that wee shoulde haue leaue to auenge our selues Shoulde the bridle be layde loose in our neckes to requite euill for euill No surely And yet doe men make it their excuse Wee see then that naturally we should be euer inclined to abuse Gods name and therefore wee haue so much the more neede to be watchfull and to consider at what ende God aymed in saying this or that that is that wee shoulde not be blinde therein For it will not auaile vs at all if wee make as though wee sawe it not And therefore let vs first and formost correct our vices and lay aside all our wicked affections and then may we vse the lawes that are good and holy As for example If a man deale by order of lawe and in the meane while haue his heart full of rancour so as he seeke to ouerthrowe his enemie by crooked meanes It is a wicked manner of proceeding and condemned of God Yet notwithstanding it is almost an ordinarie custome For there are few that goe to lawe which are not enemies one to an other according to this coÌ„mon said sawe that suite in lawe and friendshippe doe seldome match together And yet for all that if a man haue anie such hartburning he offendeth God Yea but hee vseth the meane of Iustice and is not that lawfull Is not that manner of dealing permitted Yes but it woulde behooue vs first of all to haue our wicked affections subdued according to this saying that all Gods creatures are good to such as are of a pure and cleane hearte 〈◊〉 â— 15 Saint Paul speaketh there of meates but wee may applie the same saying to all other thinges namely that whensoeuer God appointeth any thing to our vse the same is good and behoouefull yea verily so wee on our side defile it not by our wicked affections If wee haue any filth in vs by and by all that euer wee touch becommeth filthie out of hande Ye see that the order of Iustice is a holy thing appointed of GOD to our vse and benefite and yet if I haue a spitefull hearte and beare anie malice to mine aduersarie then do I defile y e thing which God had dedicated to a holy vse and which was pure and cleane of it selfe And therefore let vs learne to reforme our wicked affections When wee haue done so then may wee say that the thing which GOD hath ordeyned is good and profitable to vs For wee turne it not contrarie to his meaning and will That is the thing which wee haue to remember in effect concerning the Text that was treated of yesterday Nowe let vs come to that which GOD addeth concerning matters of warre When thou guest out agaynst thine enemies saith hee bee not afraide nor dismayed as them though thou see them more strong than thy selfe though the number of their people bee farre greater than thine and though they haue both chariotes and horses that is to say Although they bee better furnished and stored of all things than thou art yet let not thine hearte shrinke for all that And hee addeth the reason For thy God sayth hee goeth with thee and it is hee which brought thee out of the Lande of Egypte Therefore put thou thy trust in his goodnesse and might Nowe wee must presuppose that in so saying GOD giueth not leaue libertie to his people to make warre when they list at their owne pleasure but onely vppon iust cause As for example when the Iewes entered into the Lande of Chanaan they made no warre but by the expresse commaundement of God in so much that they were forbidden to saue anie of the people of that countrie aliue and it behooued them to put all to the swoorde sauing the young infantes and women which were reserued to make slaues of but as for the men they were all appointed to the sworde for God had giuen that iudgement vppon them and not without cause For it was a great matter that he had borne with them so long a time and yet that they continued stubborne and vnreformable still Besides this when the people of Israell had once made a full conquest of the
vs afore must assure vs the better of our saluation and make vs to trust the more vnto him for his former succouring of vs. And let vs gather thereuppon that he can wel find other meanes which we neuer thought of and moreouer that his goodnes diminisheth not and that he is alwaies alike strong Let vs conclude that he is able to saue vs so we resorte vnto him And therefore let vs bethinke vs of the gratious goodnesse that God hath extended towardes vs aforetimes and of the succour that hee hath giuen vs. And in considering those thinges let vs not onely giue him thankes for his shewing of himselfe to bee the poore sinner hath cause to reioyce and to be discharged of the sorrow that ouerwhelmed him before But if the doctrine be vttered by one that is a Shepheard and hath publike charge therein we haue yet a better assurance For it is sayd that they be sent to preache the forgiuenesse of sinnes 2. Cor. 5.19 Esa. 61.1.2 The Prophet Esay speaking of the raigne of our Lord Iesus Christ and of the state of the Christian Church sayth that the office both of Iesus Christ and of all those that preache the Gospell in his name is to hearten the fearefull to heale the diseased to asswage the sorrowes of them that are in anguishe of minde and to let out them that are in prison And this is declared yet more plainly by the mouth of Gods own sonne where he saith Go your waies whatsoeuer ye binde vppon earth shall be bound in heauen Matt. 18.18 To whome speaketh he To his Apostles And he presupposeth that they will preache the promises of saluation in his name For hee ment not to set vp heere a tyrannie as the Pope beareth vs in hand who taketh couert vnder that text and wickedly defyleth the holy Scripture And that as ye see is a diuelish shamelesnesse But our Lorde Iesus Christ will surely authorise the message of his Gospell specially when it is brought by the mouth of his Shepheardes and of such as he hath called to the like state Therfore when wee see a man that is chosen of God to preache the forgiuenesse of sinnes it is as if a bargaine were passed by â— publike and sworne Notarie That then is the cause why God in this text hath expressely commaunded the Priest to come into the Armie and to speake those words Why so To the ende they should bee receiued with the greater reuerence Hereupon let vs gather that we haue neede to haue the Gospell preached vnto vs to confirme vs in the strength of our GOD and to giue vs full assurance of his succour so as he can neuer fayle vs. And let vs not bee as these fantasticall folke are which thinke it ynough for them to reade the word at home in their houses and absent themselues easily from the common doctrine which God wil haue published to al his people assuring our selues y t the same is no superfluous order And seeing that our Lorde woulde haue the Priest to open his mouth to speake to the people that they might not bee afrayde of the daungers of this present life much more reason is it that wee should neede to bee taught that our Lorde Iesus is alwayes readie to succour vs and that wee shall bee deliuered by his strong hand as in respect of our soules and therfore that wee must leane vnto him Wee haue neede say I that these things should bee pronounced by the mouth of those whom God calleth and vnto whom he committeth the charge of teaching in his Church so as our faith must thereby growe double and wee must gather our wittes the better about vs as if wee should say Truely it is God that speaketh though it be but a childe that vttereth the wordes vnto vs. For he hath an eye to our rudenesse and beareth with it in that he so qualifieth the persons of them that beare the name and tytle of Shepheards and that they be as his Angels Nowe then let vs so much the more receiue his woord and giue the better heede to it and be the more touched with it knowing that our Lord offereth himselfe the more liuely vnto vs and therefore let vs not pretend any moe excuses For he sheweth himselfe the more expresly in that hee vouchsafeth to haue a man chosen thereunto Wherfore let that man speake and let vs receiue his sayings as though God himselfe spake them to vs after a visible maner as we haue seene already heeretofore in the eyghteenth chapter Deut. 1â— 7â— Thus ye see what we haue to remember as touching this sentence Nowe let vs proceede to that which Moses addeth Hee sayth that before they goe to battell the Gouernours of the people shall giue leâ—â—â— to depart to such as had builded newe houses and had 〈◊〉 yeâ— dwelt in them to such as had planted vineyardes and had not yet gathered of the fruite and to such as had betrothed themselues to wiues and had not yet maryed them to take them home into their houses Heere are three kind of men to whom God giueth leaue to depart whome hee will not haue compelled to goe to warre against their enimies And afterward in the end he sayth that if there bee any fearfull or fainthearted men those also must bee sent home againe to their owne houses not hauing like lybertie as the other sortes but as men cast off in way of reproche And hee setteth downe the reason namely least they shoulde discourage the heartes of their brethren and make them lyke themselues This being doone His will is to haue Captaines set ouer them not as though they should then demannd truce or respite of their enimies for the appointing of their Captaines but his meaning is that when warre is to bee made the cheefe point is not to haue men of great experience and skill What then Aboue all thinges to trust in God and to resorte vnto him first and then to proceede according to the order which hee alloweth When all this is done then may Captaines and officers of skill be chosen But if men think to strengthen themselues with worldly ayde and in the meane while forget God so as they resorte not to him it is an abuse and they shall find themselues beguiled That in effect was the meaning of Moses Nowe as touching that hee giueth libertie to such as had newly taken wiues and had not yet maryed them to such as had planted vineyards and had not yet gathered the fruite of them and to such as had builded houses and had not dwels in them it is to shew that there is a kinde of vpright dealing to be vsed to the ende that those of whome any regard was to be had should not bee constreyned out of measure Therefore vnder these three sortes God ment to shewe that albeit there bee great neede yet ought such to bee spared as are worthy thereof For it were a kind of crueltie to
whom we haue misused doe forgiue vs yet will God euer be a Iudge to vs vntill we haue acknowledged our faults and indeuour to amend thē Insomuch that although his wrath appeare not towardes vs that our wrong dealing haue lyen long concealed so as it seeme to bee starke dead quite forgotten yet notwithstanding the rememberance thereof is alwayes fresh before God Let vs consider this and let euery of vs in true repentance rebuke himselfe and amende his misdoings indeuoring to liue quietly without doing any harme And for the doing thereof let vs thinke vpon the outcrie whereof the Apostle speaketh in the Epistle to the Hebrues saying that the bloud of our Lord Iesus Christ cryeth much better than did the bloud of Abell Heb. 12.25 Not to aske vengeance of God against vs so we receiue him in such wise as our sins bee washed clensed away For to that purpose was that holy bloud of his shed True it is that the bloud of our Lord Iesus Christ shall cry out for vengeance against all the faithlesse and froward sorte against such as haue refused the doctrine of y e Gospel troden it vnder foot made a skorn of it al prophane folk for al such shal be guilty of the bloudshed of our Lord Iesus Christ. But when we receiue his bloud by faith know y t it ought to serue vs as a purgatiō to make vs righteous and innocent before God let vs assure our selues y t the same bloud hath his cry And in deed we see how the Gospell soundeth and ringeth in our eares to y e intent we should know the vertue of y e bloud of our Lord Iesus Christ. For it is no dead thing but it is euer fresh as the Apostle speketh of it in another place Heb. 10.20 Yea it is so fresh y t it hath his liuely force continually to reconcile vs vnto God Therefore let vs rightly weigh this inestimable benefit receiue the peace of the Gospell whereby God witnesseth vnto vs that he admitteth the bloud of his sonne for our washing that we may appeare before his maiestie with full hope Now let vs cast our selues downe in the presence of our good God with acknowledgmēt of our faults praying him to make vs perceiue thē more and more Yea and let vs confesse not only the faultes which we know by our selues and which we perceiue whereof we ought to be ashamed before men but also our ignorances our secret sinnes whereof we be now guiltie And forasmuch as we know how there be many vices and infirmities in vs let vs mourne for them before God and let it make vs to proceede more and more in true repentance And in the meane while let vs not continue wilfull but let vs take courage to turne vnto him and let vs not looke to haue a bullock or a brute beast to answere for vs nowadayes as though the bloud thereof should serue vs for a sacrifice but let vs resorte to our Lorde Iesus Christ that seeing hee hath offered vp the onely and euerlasting sacrifice in his death and passion once for all to set vs free from all our debtes and that hee calleth vs dayly vnto him by his Gospell wee seeke not any other meane to serue God withall but proceede in all purenesse vnder his hand guiding 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 xxv of December 1555. The Cxxi Sermon which is the second vpon the one and twentith Chapter 10 When thou goest to battell against thine enemies and the Lord thy God hath giuen them into thy hand and thou hast led them into captiuitie 11 Then if thou see a woman among the prisoners that is faire to looke vpon and thou fall in loue with her and canst finde in thy heart to take her to thy wife 12 Thou shalt cary her home to thine house and there shee shall shaue her head and pare her nayles 13 And thou shalt strippe her out of the apparell wherein shee was taken prisoner and keepe her close in thine house and let her bewayle her father and her mother by the space of a moneth And after this thou shalt goe in vnto her and so be maried vnto her and shee shal be thy wife 14 And if it fall out that shee like thee not thou shalt let her goe where she listeth but thou maist not sell her for money nor make marchandise of her because thou hast humbled her HAd the Iewes held thēselues within the rule which God gaue them they should rather haue taken them wiues of their owne tribes that they might not in any wise haue intermingled thēselues with the idolaters But forasmuch as mens lusts can hardly be bridled God graunteth heere a toleration that when a man which hath taken a heathen woman prisoner by the law of armes and is minded to take her to his wife ere he so doe hee shall cause her to mourne for her father and her mother as though they were dead to the intent shee may forget both her countrie kinred whereof she came as though she were made new againe and graffed into the body of the people of Israell Therefore let vs marke that in this text GOD meant to restreyne the lustes of such as had no hold of themselues in the time of war but would needes take straunge women that had serued idols afore Now the meane was as I haue sayd afore that the women should bee as it were chaunged so as they might no more remember their former lyfe And that is the cause why hee sayth that they should shaue their heades and par◠their nayles Some translate it and make their nayles for so is it word for word that is to say let them growe that they might become greate to disfigure them And they thinke that by that meanes God meant to bring their husbandes in mislyking of them But it is cleane contrarie For lyke as in French they say commonly to make heare and to make a beard when they meane the powling or rounding of the hayre and the shauing clipping or trimming of the beard so doe the Hebrewes vse the selfe-same phrase of speach And Gods appointing of this ceremonie to be vsed was to take away all vncleanes as who should say that if it were possible for them to scrape off their very skins they should doe it to the intēt they might no more be the same that they were before but rather vtterly renounce their own by rthright become Iewes to serue y e god which gaue his law by y e hād of Moses To the same end also tended the sorrow which they were to make in mourning for their fathers and mothers Thus we see now to what end this Lawe was giuen Now remaineth to gather the instruction that is conteined therein For we see what
deede they coulde well finde in their heartes that their children were taught what to doe To thinke vpon their houshould businesse and dealinges or to occupy some trade that they might put them to no cost when they came to age but rather that they might reape some profite by them For these wayes there is commonly care ynough But as for the feare of GOD honestie of conuersation and all other vertues they neuer thinke vppon them For as the prouerbe sayes there is no likelihoode that those thinges will bring gryst to the mill and therefore a father can finde in his hart to winke at y e vices of his child so long as he sees no disaduantage to insue of it But there is malice also matched with it insomuch that if a man goe about to reforme their children they will steppe vp against him and fauour their children and maintaine them euen against GOD. And our Lorde payeth them the wages which they haue deserued Wee see howe the veriest pinchpennies in a whole Citie or countrey and the veriest niggardes and vilanes which would gnawe off their fingers endes for a pennie or for a dodkinne to white their teeth withall haue whoremongers to their children who can not but picke their fathers purses for a harlotte will alwayes be crauing The child therefore becomes a robber of his father and yet the father is contented to maintaine him and will be angry that any body should chastise him for it spewing foorth his poyson like a diuell as hee is In deede this is no newe thing for it falles out so in all cases and likewise also in this behalfe Nowe when such thinges are to be seene ought we not to beholde Gods vengeance also Thou art a pinchpenny thou art so giuen to couetousnesse y t thou pinest vpon the ground thou darest not eate one bit of breade but with greefe and yet in the meane while thou hast a Sonne that filcheth and stealeth from thee to maintaine his whoredome Because thou art a despiser of God and a wicked keytife and wilt needes haue thy sonne to resemble thee and thy mainteyning of him after that fashion is a furtherance of his sinne and wickednesse Therfore doeth God recompence thee according to thy desert For thou art worthy to haue thy goods deuoured and to be mocked at of the whole worlde so as all men may beholde thy shame thou thy selfe neuer perceiue it Herein we see Gods manifest iudgement Whatsoeuer it be let vs beare in minde this lesson that if fathers and mothers be negligent they be as blameworthy before God as if they had giuen their children leaue to doe all maner of wickednesse But if they be offended at other men for correcting them for indeuoring to bring thē backe into the right way they shew thēselues to be become starke diuels and y t God hath giuen them vp to a reprobate sense Therefore let euery of vs for his owne part take warning to discharge ourselues of his duetie And let such as haue children take pains to teach them howbeit not for the reaping of any earthly profite by them Truly that may well be an accessarie to it but it ought not to be the chiefe point Wherunto then must they haue regarde Forasmuch as God hath done them the honour to set them in the degree of fathers they must do their best to yeelde vnto him their children whom he hath put into their handes to make true sacrifices of them vnto him that there may alwayes remaine some good seede to honour him withall For we see howe y e scripture telleth vs oftentimes that Gods name must florish from generation to generation And that is to the end y t hauing serued him all the time of our life we should indeuour to the vttermost of our power that there might remain a good ofspring after our decease so as Gods glory might not be quenched nor buried but y t his praise might indure for euer That say I is the marke whereat fathers mothers ought to aime insomuch that euen they y t haue no children ought to haue the same minde and desire yea and to shewe it also by their doings as much as they can possibly What ought he then to doe who is bound to it by some speciall reasō When he seeth a mirrour of Gods grace in his house Psal. 128. it is the blessing which the scripture doth so highly commende as who would say I haue my yong children about me God sheweth me as it were with his finger y t he loueth me hath a care of my house He hath created mee heere yong children of my seede after his own image and they be baptised in his name to the intent I should bee the more mooued to dedicate them to him to frame them to the obeying of him If a man haue such a teaching and such a marke to set his eyes vpon and yet is neuer the more prouoked to doe his duetie must it not needes be that he is worse than a block So then let this respect bee well marked and let men beare it in mind that it may stirre them vp to do the thing that is tolde them heere namely to bring vp their children faithfully if they haue any And moreouer when they see any euill touch or vice in them let them labour to reforme it so as the father and mother may protest that they haue done their dueties Nowe moreouer heere is expresse mention made of stubbornnesse For as concerning peculiar faultes a father and a mother ought to indeuour continually to bring their children into the right way True it is that God ment not to haue other faultes to goe vnpunished When a childe hath any way offended hauing a father or mother aliue it is not meant that hee should be exempted from punishment vnder colour that he is vnder correction of his father and mother But heere God speaketh of an other case which is that fathers and mothers should bring their children before the Iudge to haue them put to death Loe heere is a great extremitie We knowe well what a heartbreaking it is to a father to see his sonne punished by Lawe euen though it bee by some other bodyes meane Then is it not possible for a father to deliuer his sonne to death vntill he haue assayed all the remedies that can bee for otherwise it were against kinde Therefore not without cause is heere mention made of so great pride and stubbornnesse that the father hauing streyned himselfe and done what hee can to the vttermost to reclayme his childe perceiueth that it booteth him not to doe any more and therefore that he must bee faine to deliuer him into the Iudges hande to be put to death And so wee see that fathers and mothers must proceede in chastisesing their children vntill they see them vtterly past hope of amendement And I adde this because that parentes are so out of patience sometimes when
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 1â—â— 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
make not only mocke him but defie him and by going so cleane crosse against him do pul his vengeance vppon their heades Therefore it is too grosse a beastlinesse when a man will come and wrest these places of scripture to prooue that all vowes must bee performed without discretion For first wee must knowe what wee are able to vowe vnto God whether hee will accept our vowes and whether they shall bee pleasing vnto him or no And therewithall as I told you the intent and meaning must bee looked vnto For if wee vowe a thing vnto GOD which in it selfe is good yet if the intent bee wicked the vowe is corrupt and naught For example Wee haue alreadie alleadged howe Iacob vowed and offering vnto GOD of the tenth part of his goods a man may doe the like and yet doe it not as Iacob did for hee is not ledde with the same spirite Hee doeth it to merite or for I knowe not what other imagination which hee hath conceyued and not of purpose to render thankes vnto God after the example of Iacob The intent therefore and meaning must heere bee considered and wee must aduise our selues well for what purpose and howe wee vowe vnto GOD to wit that wee haue not anie of these foolishe imaginations of meriting and of binding God vnto vs by doeing this or that but it must bee doone to mooue vs to render homage vnto GOD and to protest that wee are bounde vnto him for all the benefites which hee hath bestowed vppon vs And that although wee cannot throughlie discharge our selues for them yet at the least wee make such open protestation of them Except these pointes bee purelie and simple obserued doubtlesse all our vowes shall bee reiected of God although in outward appearaunce they haue no euill at all in them Thus yee see then howe wee must vnderstand this place Nowe it is saide When thou vowest vnto GOD acquite thy selfe and performe that which thou shalte haue pronounced with thyne owne mouth and of thyne owne good will If thou doest not vowe at all or forbeare to doe it thou shalt not sinne Here wee see first of all howe God woulde not binde men but left them at libertie to the intent they shoulde serue him of a more franke and free good will Saint Paul saith that GOD loueth him which giueth with a cheerefull affection 1. Cor. 9.7 that is to say with a minde voide of constraint and of a pure deuotion as men call it For if wee offer any thing vnto God of necessitie as if wee doe an almes beeing constrayned thereto or full sore against our willes it is reiected of him as a man shall see these miserable pinch pennies do who when they giue an almes doe gnashe their teeth at it and woulde if it were possible withholde themselues from bestowing of any and when they open one hande woulde hold fast in the other whatsoeuer escapeth them May such offeringes bee acceptable vnto GOD Doubtles no. Yee see then the reason why wee say nowe that GOD woulde not tie men in any straite bonde but rather leaue them free vnto themselues to the intent hee might bee serued with a syncere and freehearted affection And that is the cause why Moses saith here expressely If thou vowe not it shall not be imputed vnto thee for sinne Nowe if it was so in the time of the law by greater reason ought we nowadayes to be freed therefrom For vowes were then common among the people and it behooued the people also to bee exercised in such ceremonies according to the weakenesse of that time when our Lorde Iesus was not yet come into the worlde And it was requisite that the faithfull shoulde folowe those figures and shadowes which were in that time And albeit God helde them in as little children by appointing such ceremonies Yet notwithstanding in this behalfe hee layde the bridle on their neckes as men say meant not to perswade them to vowe or to occasion them to binde themselues but left the matter to their owne choyce and libertie Nowadayes then seeing that wee are vnder the Gospell where there is no longer anie such bondage as was in the time of the lawe thinke wee that our Lorde taketh any great pleasure of it when men vowe so as they thinke they be not deuout enough except they vowe one thing or other and passe others therein But our Lorde contrariwise had much rather that men shoulde keep themselues vnto that which he hath ordeined and followe the common rule in which is al our perfection Moreouer let vs note that if anie man thinke to adde any thing to the lawe of God by vowing hee is to bee condemned for it although it haue no other euill nor vice in it For wee are forbidden to adde anie thing vnto that which God hath declared vnto vs. Therefore when we make any vowe it must not bee as if wee woulde giue God something besides that which he hath required but it must be to keepe vs alwayes vnto his seruice When wee tende vnto this code we may say wee belong vnto God and all that hee hath giuen vnto vs is his still and it is good reason that we should make an acknowledging of it In deede wee haue not any speciall rule to say I will offer this thing or I will offer that God leaueth it in our owne choyce But howesoeuer the worlde goeth we must attempt nothing beyonde that which hee hath permitted vnto vs and what wee knowe that he requireth of vs by his worde If men I say bee not helde with such a bridle questionles whatsoeuer wee vowe is vncleane and diuelishe and God disaduoweth al and condemneth it So then it is a point worthie to bee obserued when our Lorde sheweth that hee will not lay any great bonde or bondage vppon his but leaueth them their choyce whether they will vowe or no. But yet for all that his will is that vowes shoulde bee performed if they bee lawefull For hee sheweth what is required in them Will wee knowe whether God like of the vowe which wee make Wee must in the first place consider whether it bee agreeable vnto his will or no and secondly whether that which wee vowe bee in out power and thirdlie whether that our intent and meaning bee vpright and ordered by a good rule If all these things meete together Gods will is that we should discharge ourselues vnto him Nowe if wee consider well of thinges wee shall finde that wee haue a generall vowe for our whole life seeing wee are called of God to come and offer our selues vnto him in sacrifice Therefore if a man knowe what the end of his calling is hee woulde certaynly bee perswaded that hee ought to vowe himselfe vnto God For hee receiueth vs hee intertaineth vs he adopteth vs for his children on this condition that we should serue him in innocencie of sauing Seeing hee taketh vs on such condition 〈◊〉 one of vs must bee
confesse with humilitie that hee should bee culpable except God vsed mercie towards him For it is not alonely sayde Thou shalt not commit adulterie nor theft nor murder but Thou shalt haue no wicked desire Nowe this surmounteth all the abilities which are in vs. It followeth then that wee haue no other remedie but to humble our selues before GOD and although hee graunt vs grace to fight agaynst our wicked affections yet to confesse that they proceede from the weakenesse of our owne nature and that it is through his goodnesse that wee are absolued and not through our owne merites Thus yee see what is to bee borne in minde touching this point But nowe let vs treate of the matter of diuorcement As touching ciuill order a man was permitted to put away his wife but so as hee gaue her a bill for a witnesse of her honestie to the intent that the wife through the crueltie or waywardnesse of her husband might not bee diffamed but that men should be giuen to vnderstand that shee for her parte ordered her selfe honestly and that shee was not put away for any fault of hers Yee see what is to bee noted in respect of ciuill order Nowe if a man demaunde whether such maner of diuorcementes bee noweadayes permitted Let vs consider of that which our Lorde Iesus Christ sayeth concerning this matter Was it not forbidden you sayeth hee Matt. 19.8 because of the heardnesse of your heartes Nowe then although such a permission were graunted vnto the Iewes yet notwithstanding the lyke is not giuen vs nowadayes For the hauing of moe wiues than one was permitted them likewise as wee haue seene heeretofore because it was not punished and should wee therefore looke nowadayes to haue the like libertie in that behalfe No. For wee see that because God hath reueiled his will more fully vnto vs than vnto the Iewes it is good reason that wee haue a strayter brydle than they had yea and the libertie which is giuen vnto vs ought to binde vs so much the more in this behalfe than were the Iewes For as concerning ceremonies and other such like thinges the Iewes were vnder as straite bondage as none might bee greater They were loaden with such a burden as made them to bende and to sigh vnder it And for this cause it is sayde that the lawe bringeth nought else but feare Rom. â— â—5â— Nowe wee are freed from this so heauie yoke I meane in respect of the ceremonies but as for the rest wee are a great deale more bounde to walke according vnto the will of our GOD. So that all these diuorcementes and this hauing of moe wiues than one ought nowadays to be abhorred among Christians although among the Iewes there was libertie graunted for these things and they remained vnpunished Let this bee noted touching the rule of ciuill order But the principall point is for vs to vnderstand what is lawfull for vs and from thence euerie one may gather what his office and duetie is towardes his wife And the wiues also are to bee exhorted to dischardge themselues the more faithfully towards their husbandes when they shall knowe vpon what condition they are ioyned together Nowe as touching the husbandes Matt. 〈…〉 our Lorde Iesus Christ sayeth that if any man forsake his wife except it bee for fornication hee is an adulterer and hee maketh his wife an adultresse also he excepteth forcation Nowe when hee sayeth that the man is an adulterer it is because hee hath broken wedlocke For if hee separate himselfe from his wife although hee play not the adulterer otherwise yet seeing hee hath falsified the fayth which he once plighted he is conuicted of adultery The reason is because it is the law of mariage that when a man ioyneth himselfe vnto a wife hee taketh her for his companion to liue to dy withall If the nature of wedlocke be such that the man and the wife be contracted together to the end to liue to die together that y e man should be the head the woman y e body the man hath now but the halfe part of his own person and can no more separate himselfe from his wife than cut himself into two peeces And y t were as I told you against nature Now he maketh his wife also an adultresse for although the wife haue liberty to take vnto hir a newe partie according vnto ciuil order yet as touching God she ought to take no other but to remaine a widow For if she go and marry hir selfe againe she is an adultresse 1. Cor. 7. â—â— and that is y e cause why S. Paule also saith expresâ—e that if a woman be separated from hir husband not for adultery for he meaneth not so but because the husband cannot brooke his wife shee shall remaine a widowe or reconcile her selfe sayth hee vnto her husbande Yee see what the remedy is which Saint Paule giueth And it is no new remedie which appertayneth to Christians as touching conscience it hath euer beene For S. Paul addeth nothing vnto the law of God nor to that rule which is common vnto all the children of God But although the Iewes had that custome bicause of y e hardnes of their hearts yet neuerthelesse if a woman bee put away from hir husband she ought rather to remaine a wydowe or to reconcile hirselfe vnto hir husband than to marrie againe For otherwise shee fayleth not to bee defyled as wee see by this place And that were an abhomination before GOD. And if she had patiently wayted to enter into fauour and to hee coupled agayne to hir first husband shee had not beene an adultresse Nowe as touching the man he committeth double adulterie by diuorsing his wyfe in this order For for his owne part seeing hee hath broken wedlocke he is an adulterer and againe he casteth off his wife as if hee woulde put her into the stewes hee maketh hir an harlot by giuing of hir leaue to take a newe make for that is against GODS institution it is against the order of marriage which ought to be kept without any gaynsaying Nowe heereby wee are taught that men ought to beare with their Wiues and although they haue some vices and some staines in them notwithstanding when they seeke to correct them they ought to vse all gentlenesse For why It is not ynough for a man to keepe his wyfe in his house and say Well I cannot driue thee out tarie here therefore and in the meane time hee groyne at hir he spurne hir he beaâ—eth hir hee vexeth hir and hee vouchsafeth not to doe the office and duetie of an husband towardes hir If a man keepe his wyfe by him in such order it were much better he were diuorced from hir and that shee liued in peace in some little corner or other where she should not so languish and pine away in sorrowe all the dayes of hir lyfe And wee see in what sort our Lorde speaketh hereof by his Prophet
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 〈◊〉 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 correspōdent 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 mā 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
stuffe yea this will stande mee in steede I will haue it say I and the poore man cannot tell what to answere for hee is at my mercie If hee denie it O say I there is no dealing with you goe your wayes it is no pitie to helpe you And thus a poore man shall bee helde as it were vppon the racke Yee see then the meaning of this lawe when our Lorde forbad a man to enter into his neighbours house to ransacke it for a pledge For why He which entreth cannot iudge what the poore man which desireth to bee succoured might best spare but lucre as I told you blindeth vs and when wee bee once forepossessed with such desire wee iudge no longer what is rightfull because euery of vs will conclude O I must aske this And why Because it will bee good for mee Wee see then now the reason of this first part But if a man bee at his owne free choyce to bring what pledge hee will so as hee bee pressed hee may then withdrawe himselfe aside beware that hee bee not trodden vnder foote nor pinched beyonde measure hee may beethinke himselfe what is to bee done hee may aduise himselfe by his owne counsayle there is no man to control him or to disturbe the stuffe of his house and then a man may take the pledge to assure his money Nowe because there may bee sometimes such vrgent necessitie that a man will some time shift him selfe to his shirte to haue somewhat to eate our Lorde prouideth farther in this case to remedie it and therefore hee commaundeth the pledge to bee restored againe when a man shall perceiue that a poore man cannot misse it For in such a case a man must bee touched with greater compassion for two causes the one is because that when a man putteth himselfe beside his bedding and his clothing it is easie to iudge and to gather that hee is come to greate extremitie and to the farthest degree of pouertie That is one poynt to bee noted The other is in considering of this poynt what difference there is whether a man dye for hunger or for colde This is but to change his torment this is not to succour him I lende a man money and hee buyeth bread therewith to eate and in the meane time hee is frosen to death through mee and doe I releeue him then So then wee ought in such a case to bee mooued with compassion or else there is no humanitie in vs. So then for this cause GOD will haue the pledge restored againe when wee see that the thing wee take is necessarie for the preseruing of a mans life as is his cote his doublet his bedde his couering or such like things I graunt that according vnto the rigour of ciuill iustice this is not obserued and God also hath not giuen it in this place for a ciuil order but hee meant to prescribe a rule for euery man to followe of his owne free will As many things are permitted vs before men of which notwithstanding wee shal bee accountable before God although wee escape the handes of earthly Iudges There is no man will let mee from vsing the vtmost rigour I can towardes him which oweth mee any thing and yet when I see hee is behinde hande with mee and that there is no guile nor malice in him if I for all that do cause him to bee cast into prison if I rid him of al that he hath if I leaue and forsake him doubtles I do him wrong in the sight of God Nowe ciuil iustice can set downe no other order but that all must be done as I will haue it Yea but as it hath beene declared heretofore when we shal haue beene excused before men it is not to be sayde therefore that wee shall not bee culpable before God For the lawe requireth a farre other perfection than earthly and common iustice doeth So then let vs note that although it was lawfull for the Iewes as touching earthly iustice to take any gage they listed yet doeth God condemne it for intollerable crueltie And if this were in the time of the lawe how much greater reason is there for the practising of it nowadayes when wee haue more occasion of exercising such humanitie and gentlenes one towards another For we must returne vnto this principle ground that Gods will is that wee should resemble him because hee hath adopted vs for his children and shewed himselfe to bee our father God hath in deede alwayes shewed himselfe such a one but at this day in the person of our Lord Iesus Christ he hath displayed and shewen foorth the bowels of his mercie Luke 1.78 as the scripture speaketh for it cannot sufficiently expresse the infinit bountie and goodnes which God hath shewed vnto vs in our Lorde Iesus Christ. Sith it is so that God hath made vs to feele more than euer heretofore his inestimable loue so much the more ought we to enforce ourselues on our side to followe him to conforme our selues vnto his example Therefore if wee be so cruell as to let them dye for want neede which desire and seeke after our helpe or if wee spoyle them of that which they cannot forbeare and liue there is so much the lesse excuse for vs and our sinne is double and farre more haynous nowadayes And therefore let vs knowe that God spake not onely vnto the Iewes for the time of the lawe but that this rule must abide in full force vntill the ende of the worlde and that as this sentence was alleaged by our Lorde Iesus Christ That mercie is better than sacrifice to shewe that it appertaineth vnto the Christian Church so all the kindes of mercie which are dependant vppon it are belonging vnto vs and wee must exercise mercie not according vnto our owne fancie but as God sheweth vs according to the declaration thereof which wee haue in this place For what else is this lawe which Moses hath here set downe in writing but an exposition of that sentence which the Prophet hath more generally set downe Yee see then in effect what we haue to beare in minde And hereby wee are taught likewise not to ouer greeue such as for their needes doe come to seeke releefe at our handes Euery man must haue an eye vnto his owne abilitie what hee may doe and not trample his neighbour beeyonde measure vnder foote The very thing wherein wee ought to holde our selues streight is that euery of vs hauing an eye to his owne abilitie must doe his indeuour to the vttermost without sparing of himselfe For wee must exact of our selues that which our Lorde hath commaunded vs and wee must strayne our selues in that behalf to the vttermost of our power Wee must succour those whome wee see in necessitie and not tarrie vntill men constrayne vs thereunto For as I tolde you God will peraduenture lay the brydle on our necke as touching ciuill order howbeit that shal bee but to trye
our charitie the better If men restraine vs from being cruell and from vsing such outragious libertie as otherwise we woulde vse it is a signe that wee beare no reuerence vnto God and that the seruice which we yeeld vnto him is not of good will but of compulsion But if men let vs alone so as wee may doe the woorst wee can in tormenting and vexing poore needie wretches and yet wee are lead through a curteous and gentle affection not onely not to vexe and harme them beyonde al measure but to deale indifferently with them and in fewe wordes not to deale otherwise with them than wee woulde haue others to deale with vs in the like case our so dooing and our succouring of them when no man driues vs thereunto is a signe that there is sounde charitie in vs and y t in louing God wee do also shew and prooue in deede that wee are his children and that wee liue in good brotherhood and mutuall agreement with our neighbours Nowe to the intent wee shoulde be the easier led heereunto Moses alleageth in this place two reasons the better to persuade vs. First he sayeth That hee vnto whome wee shall restore and bring the pledge againe shall blesse vs. And secondly hee addeth That it shal bee righteousnesse vnto vs before the Lorde our God Nowe these two reasons are not superfluous considering what holdfastes we are and how euery one wil safely prouide for himselfe We think that the whole earth will fayle vs and when wee lende it is with an heauie heart when the money is once scaped out of our handes wee thinke our selues so much impayred and wee fetch deepe sighes for it God therefore seeing men so giuen vnto their owne lucre and that they haue no freehearted liberalitie or at least wise are not so much enclyned vnto it as were requisite vseth first a perswasion and sayeth That the poore shall blesse vs that is to say hee shall pray for vs. Nowe I knowe that the wealthie and these greate deuowrers and these seagulfes which seeke nought else but to swallowe vp all will make none account of this blessing Tushe say they he is but a poore beggarly knaue and what care I whether he pray for mee or no. See I pray you what these despisers of God these heathenish folke say But let vs note wel that it is not without cause that God declareth in this place that it is a singular benefit to haue a poore man pray for vs. For if a poore man crye as it is sayde hee shal bee hearde 〈◊〉 â—2 27 Hee needeth neither man of lawe nor Proctour to handle his cause before God with any great Rhetorike If a poore man bee vniustly borne downe by mee and I haue wrought him any oppression or violence or haue spoyled him of that which was his or if I haue greeued and troubled him in any sorte although hee vtter not a woorde but onely sigheth to himselfe yet may not I thinke that I shall escape the hande of GOD. There shall neede neither witnesses nor writings nor great inquest to cast mee for one alonely sigh of the poore man shall kindle such a fire of Gods vengeance vppon mee as shall neuer bee quenched For the complayninges which the poore make against them which haue molested them are heard of God they pearce thorough the clowdes and come into heauen Also on the contrarie side when a poore man hauing receiued releefe of any man shall say Blessed bee hee which tooke pitie on mee This woorde is as if an Angell of heauen had made suite for him Nowe seeing God sayeth it is so let vs not thinke that it is in vayne or by way of mockerie And therefore let vs learne to esteeme more than wee are wont to doe of the prayers which the poore make that are relieued and succoured by vs. For although we beare our selues in hand that they are nothing yet hath God declared of what force they are commendeth them vnto vs in this place for a singular thing Nowe this ought to teache vs not to despise the poore nor to disdayne to heare them or to giue them a good looke for God sayeth that hee heareth them and that they are such as haue readiest accesse vnto him They are heard both in their complaintes and in their prayers and petitions For God doeth more for them by an hundredth part than wee which are but wormes of the earth will vouchsafe to doe The thing then which wee haue to beare in mynde is that if a poore man come and desire helpe of vs and wee thinke wee shall but loose that which we bestowe vppon him because hee is not of abilitie to recompence vs that although hee should liue an hundred yeres after his death yet he should not requite vs the good turne and pleasure hee receiued of vs. We ought to bethinke our selues thus Well in deede as touching the worlde he cannot benefite mee he can neither coole me nor heat me but before God such a blessing as proceedeth from him shal bee heard If wee consider this is not the recompence which wee shal haue in the kingdome better than all that which might be bestowed vppon vs in this frayle and transitory life Yes verily if wee haue any faith if we haue any assurance of the heauenly life and are not altogither beastly besotted with this present worlde And although a poore man become vnthankfull yet shall not wee therefore faile to be blessed of God For the heate which hee shall haue receiued by vs when wee haue giuen him his coate or his couering shall blesse vs. And if hee bee so wicked as to forget it as many are with whome it is growen as it were vnto a common custome that when they are releeued they will not vouchsafe to acknowledge the good which is done vnto them but rather there is nowadayes such pride in some of them that they wil thinke a man is the more bounde vnto them for that hee hath done them all the pleasure in the worlde insomuch that some will say what hath he done vnto mee but hee was bounde to doe more And what is this in respect of all that which hee oweth mee Such is the vnthankfulnesse which yee shall see some poore folke to vse But as I haue sayde although they bee dumbe and speake not a worde yet the good turne which wee haue done them shall serue vs for a blessing before God As on the contrarie side men are wont to saye When a man shall holde his peace and suffer him selfe to pyne away in his miserie and yet men will not vouchsafe to take pitie on him let him remaine quiet and patient in his aduersitie as long as he will Though I say such exaÌ„ples are wondrous rare for wee shall heare nothing but complaints and murmuringes although there bee no greate cause why But let vs graunt that some man were so quyet that hee will not vtter one word though
hee bee not releeued at his neede Shall wee for all that bee quit before God although there bee no crye made against vs to endite vs No no for wee see what is sayde concerning Abel Gen. 4.10 After hee was murdered did hee crye for vengeance at Gods handes No but his bloude cryed And therefore the necessitie which a poore man endureth cryeth lowde shrill ynough in Gods eares so that hee needeth not to make any complaynt and to saye one hath greeued mee in this or in that sorte but if hee dye for colde because wee keepe his coate or his couering from him there shall neede no other thing to condemne vs before God So then let vs learne that albeit the poore discharge their duetie verie ill and that beeing succoured they blesse vs not wee may not therefore ceasse to doe that which GOD commaundeth vs knowing that the almes which proceedeth from vs shall serue vs well ynough for a blessing although they whome wee haue relieued holde their peace As on the contrary side wee must bee afrayde least the crueltie which wee vse may accuse vs before GOD although no man doe open his mouth to speake There is also in this place an instruction for the poore that because God hath made them subiect to that state that they must be fayne to desire succour and helpe of their neighboures they must bee so much the more humble lay aside the arrogancie and presumption which is in many of them Some when they aske an almes thinke they require nothing but their own insomuch that to their seeming they haue wrong if they bee made to wayte for it and that men preuent not their necessitie they woulde that a man shoulde put off his cappe and desire them to receiue an almes there are some which bee full of this presumption But God contrarily declareth that hee wil haue him which receiueth a good turne to acknowledge it and to blesse him by whome hee is releeued And in verie deede if a man bee holpen in his neede and hee forget it and seeketh not at leastwise to God to requite it when himselfe according to the worlde hath no meanes to do it hee is a theefe and pretende hee neuer so fairely that a man gaue him such a thing yet because hee abuseth the liberalitie which was vsed towardes him hee is a theefe A man helpeth mee and on what condition God bindeth mee to pray for the prosperitie of him which hath in such wise succoured mee and to protest at least that I am bounde vnto him and when I am able to recompence him I must do it But if I cannot I must haue God for my witnes that I acknowledge my selfe bound vnto him for his curtesie if I doe it not verily it is theft as I told you So then as the rich are taught in this place and as God sheweth them that they ought to be contented when they whome they haue holpen do blesse them so on the other side the poore are taught to knowe that if they borrowe or haue any thing giuen them it is to the intent they shoulde bee moued to pray for their neighbors for so much as they haue succoured and releeued them that charitie may by that meanes bee maintained For the true bond thereof is that they which haue of themselues no abilitie shold knowe that God calleth them vnto himselfe that they ought to doe that which belongeth to them to doe namely resort vnto prayer because they are able to doe no other thing Yee see them in effect what wee haue to beare in minde And so let vs note that when we can discharge our dueties towardes our neighbours no otherwise wee must haue recourse vnto that remedie which is set downe here that is to prayer It followeth afterwarde that it shal bee reputed vnto vs for righteousnesse before God this is according vnto that which I haue to note alreadie namely that mercie is better than sacrifice For Moses meant to declare that if wee vse not such humanitie towards our neighbors wee may well beare a countenaunce of seruing God wee may haue great appearance of vertue in the sight of men wee may well bee honoured and esteemed of them but yet neuerthelesse God will condemne vs for wicked men when wee bee so cruell Briefely Moses hath in this place declared that there is no righteousnesse acceptable before God except there bee such humanitie in vs that wee liue so with our neighbours as euery of vs enforce himselfe to succour the poore and needie to the vtmost of his power Yee see then the intent and meaning of Moses when hee sayeth That it shal bee reputed vnto vs for righteousnes before God And this is a worde which ought well to bee weyed For wee see howe men thinke to discharge their duties notwithstanding that they bee set altogither on pilling and spoyling And in what order trowe yee Looke mee among the Papists if a man haue erected a chappell if hee haue taken order that so many Masses shal bee sung or if hee haue done some such like thinges then hath hee his hands cleane or at leastwise thinketh them to bee cleane and yet in the meane while extortion deceite and other lewde and wicked practises haue their full sway with him and no pitie hath any place in his heart Nowe the man which shall shewe such a faire apparance shal bee accounted a iust and holy person But yee see howe God in the meane while pronounceth the cleane contrarie that all this is but doung and filthinesse in his sight and that there is no righteousnesse where there is no humanitie and gentlenes When a man hath no compassion on his neighbors when he tormenteth them when hee troubleth them when he spoyleth them when hee hath no pitie nor mercie with him whatsoeuer hee is able to doe besides is but abhominable before God hee reiecteth all besides and will none of it except a man be so kindhearted as to take pitie of them which are in neede and to releeue their necessitie Beholde I say in what sort wee ought to fare the better by this place For as I haue said men woulde alwayes thinke to discharge their duties towardes God and yet giue no almes Wee see also as touching almes giuing that there is in many men much hypocrisie and no little rashnes in so much that men neuer deale vprightly with God in that behalfe What is the cause why our Lorde Iesus Christ forbiddeth men to blowe the trumpet Matt. 6.2 and to make such greate and open shewes when they giue their almes but because many are ledde with ambition and when they deale their doale there must bee a greate pompe of it at their gate Such as haue pilled and polled all their life long and haue done nothing else but eaten and deuowred the poore thinke to burie their sinnes and to wipe them cleane out by bestowing a piece of money at their deceasse For why They
certeine that euery of vs woulde rest vppon him wayting to receiue all goodnesse from him which is the thing that shoulde encourage vs to serue him and to direct ourselues after his will But although euery man seeke and desire his owne ease yet wee vnderstand not that GOD is hee from whom wee must looke for it Wee can say it well ynough but the thing it selfe sheweth that wee can not iudge nor conceiue it to bee so Euery man woulde bee riche by leawde practises euery man setteth his felicitie in offending God Wee must needes therefore bee without sense and reason seeing that this article wherein wee should bee resolued cannot bee imprinted in our mindes to witte that all welfare proceedeth from the hande of GOD and that there is no meane to prosper but by giuing ouer our selues vnto him and vnto his seruice Yet notwithstanding GOD hath alwayes left this engrauen in the heartes of men that the wretchednesse and miseries whereunto wee bee subiect doe proceede of the corruption of mankinde insomuch y t the very Paynims haue had the same opinion common amongest them It is certaine that they were not taught concerning the fall of Adam they vnderstood not howe all mankind was accursed for the diuel through his wilinesse had put that out of knowledge Yet notwithstanding it was vnderstoode among them and written and these thinges were common vnto them namely that all the sickenesses and wretchednesse that men indure all the famines and plagues and such like things proceeded of this that men will needes robbe GOD of more wisedome than is belonging vnto them They knew not y t this came from the tree of the knowledge of good euill they wist nothing of that Neuerthelesse God hath not permitted that knowledge so wholly to be buried but that it remained amongst the Heathen and Infidels so as they vnderstoode that because man woulde haue vsurped vnto himselfe more knowledge than was lawfull for him that now all thinges are confounded in this worlde and the life of man is become miserable and so subdued to so many aduersities as is horrible Now this is sufficient to make vs altogether vnexcusable but yet will God haue vs vs I meane whome God hath chosen to be of his housholde to bee more familiarly taught This doth god speak as it were mouth to mouth and looke what the Infidels had but by imagination the same doeth he tell and testifie vnto vs I say he telleth it vs that we might know it familiarly he testifieth it vnto vs that we shoulde be thereof assured That is the cause why hee saith that he woulde make all maner of felicitie to reigne vpon vs so we would hearken to his voyce Wherby he sheweth that if it were not long of our selues he were readie and forwarde to entreate vs as a father doth his children and that hee delighteth not to vex vs with multitudes of euils but that hee meaneth rather to make vs feele his goodnesse in all respectes Let vs therefore be aduised to walke in the obedience of our God if wee meane that he should powre vpon vs the treasures of his grace in such wise as all our life may bee blessed Neuerthelesse it is certaine that God oftentimes afflicteth his people for other causes than their sinnes as we see it happened to Iob which is a notable myrrour for vs. Wee see the like in the holy Patriarks who although they did endeuour and trauaile to serue God yet were they in as great troubles and griefes as could be The same is yet more manifest in the newe Testament For seeing that God hath reueiled more fully what is the perfect happinesse of men It behooueth the faithfull to bee exercised vnder many aduersities in this transitorie life But let vs marke first of all that if God doe not punish the sinnes of the faithfull hee doeth it to preserue them as the Physition that waiteth not alwayes till the sickenesse do appeare but if hee perceiue any likelyhood that a man is in daunger he will preuent it God then in not punishing the sinnes that be presently committed by his children doth vse chastisements towardes them as preseruatiue medicines It may euery day fall out that a man hath not offended against God in some particular sins But what If he were alwayes in prosperitie he woulde forget himselfe God therefore doeth cure such diseases by withdrawing his blessings hee will not suffer the fat to blinde mens eyes or to hinder our comming vnto him least it shoulde stay vs too long in this worlde he will not suffer vs to bee so intangled in our delightes as to fall altogether on sleepe in the same There is yet a seconde point to wit that when God forbeareth to punish vs for our sins it is not that hee hath not alwayes iust cause so to doe if he listed Let the perfectest folke in the worlde bee chosen out and yet if GOD woulde deale with them by rygour he shoulde lay many harde knockes vppon their pates But truely wee thinke it not so for wee bee not so sharpe sighted as to knowe the faultes which God doth marke But yet must wee assure our selues that GOD vttereth his patience and goodnesse in that hee spareth men and punisheth them not I meane the most righteous that can bee founde As for example when Dauid was cruelly persecuted of Saul and of all his enimies when Abraham was stinged and vexed so many wayes likewise when Isaac and Iacob and al the Prophets were afflicted by the wicked and by the despisers of God euen to the verie death and finally when the Apostles and all the faithfull were cruelly delt with it was not for their sinnes No verily But had it pleased God to haue called them to account hee might haue punished them an hundred times more and they shold haue had no cause to haue accused him of crueltie Hee spared them and in so doeing hee did them the honour to suffer for his name or rather hee tried their obedience killed their carnall affections and drew them neere vnto himself As for example wheras it pleased God to make Iob a myrrour of patience yet neuerthelesse he made him acquainted with his owne frailtie but howsoeuet it were yet was it his intent to make him to serue for an example to vs all Wee perceiue then that God hath other meanings in afflicting his people than onely to punish their sinnes neuerthelesse he ceaseth not to vpholde them euen by his own meere grace And yet must wee on our side resort backe to this point that the originall of all the miseries that we suffer in this present world doth proceede of sinne And why so For were not this corruption in our nature which God condemneth and of the which also wee be conuicted wee shoulde inioy heere a blessed life all this whole worlde should be vnto vs an earthly Paradise For we must not thinke that Adam was cooped vp in a little corner for himselfe
his dwelling in rest Were that reason Therefore when wee see such changes to happen as they bee to bee seene in the worlde let vs vnderstande that GOD driueth them out which earst woulde giue him no lodging and let such examples admonish vs to stande in feare of the threatenings heere specified And let vs not tarrie till our Lorde banish vs from the place where wee bee harboured but let vs rather endeuour to serue him so as hee may continue alwayes with vs to maintayne vs. And if it come to passe that wee bee driuen out let vs vnderstande that the same is for our sinnes for it is better late than neuer Moreouer if we bee driuen out for any other cause as at this day wee see the poore faithfull people in state like a byrde on the bough as though the earth coulde not beare them 1. Cor. 4. â—â— as Saint Paul speaketh of his time and as it is knowen at this present time that the children of God bee as vagabondes hauing not a hole to hyde themselues in when wee beholde these things let vs vnderstande that forasmuch as our Lorde leadeth vs this walke hee doeth vs great fauour that the same is not because of our sinnes but for his names sake and for our better establishment in the hope of the heauenly inheritance seeing that there is nothing sure nor stable in this present worlde but that wee must alwayes aspire to the eternall life and to the rest that is prepared for vs on high Let vs then acknowledge the good that hee doeth vnto vs in this poynt But in any wise let vs take good heede that wee prouoke not his wrath against vs is such sort as I haue said afore Nowe whereas hee sayth Thou shalt marrie a wife and another shall lye with her let euery man take heede to walke in such chastitie as hee drawe not vppon him this curse of God in such wise as to bee depriued of the wife the he thinkes to haue and the wiues in like case of their husbandes Wee see howe men bee giuen ouer to all vnchastitie and God must needs yeelde them their rewarde accordingly Dauid himselfe was not spared in this case 2. Sam. 12.12 Wee heare howe it was sayde vnto him Thou hast done this in secrete but that shal bee done openly Hee was fayne to abyde reproche before all the worlde in hauing his wiues rauished openly Sith it is so then let vs take good heede that wee walke in such chastitie that when men take wiues they may so liue together as they may feele the blessing of God and that their marryages bee not broken through the committing of any offence For as I haue sayde it is no wonder that there bee so confused changes in the worlde at this day because men doe more and more kindle the wrath and vengeance of God It is euen in like case with adulteries For what is the cause that they reygne so ryfe and are come as yee woulde say to their full pryde It is because wedlocke is so little regarded and that there is no feare of God there is neither faith nor trueth and therefore must men needes plunge themselues in all misfortune so that in the ende there will bee nothing but disorder So much the more therefore ought wee to take warning to walke so in all cleannesse of life as euery one may keepe him to his owne wife and the Lorde blesse their marryages and mayntayne them in quietnes Moreouer seeing that God is matched with vs in the person of his onely sonne and woulde haue vs to keepe fast the faith of wedlocke towardes him according to the simplicitie of his Gospell let vs sticke throughly to that which hee hath commaunded vs and to bee short let vs be halowed vnto him and followe his holy calling For if wee doe so our Lorde will graunt vnto husbandes the grace to liue quietly with their wiues and housholds and vnto the wiues that they shall learne to liue in good agreement with their husbandes For wee must marke that if man and wife doe not ioyne in one mynde there must needes bee discorde in the whole house and one shall byte and snatch at another like dogges and cattes and the one woulde wish the other a hundred foote vnder the ground so as they shall liue in continuall miserie and disquietnes And why Because that neither the one nor the other hath any regarde to God to yeelde themselues to his direction Therefore let vs leane not to prouoke any more the vengeance of God in this case As concerning the landes and possessions he sayeth That the transgressours of the law of God shall plant vines but they shall neuer gather the fruite of them Nowe wee see that they which haue thus offended God bee the stoutest and boldest sort bearing themselues in hand that no harme can come neere them And that is the cause why wee see that the greatest getters the doers of greatest enterprises are those which wilfully giue them selues to pilling and polling by hooke and by crooke hauing no care what polling and extorsion they commit and offending both God and man without ende or measure Such persons as these therefore must afterward yeelde an account They beare themselues in hand that when they haue plaÌ„ted vyneyeards they shall inioy them without controuersie and that when they haue buylded houses they shall dwel in them without putting out againe Thus do men hardeÌ„ theÌ„selues against God But Moses coÌ„trariwise declareth That when they haue planted vines other men shall gather the fruite of them And in deede whereas wee see at this day so much theeuerie in the worlde let vs vnderstand that it is because there bee so fewe that haue cleane handes and are able to protest that they haue not encroched vppon the goods of other men by vniust meanes Soothely there is so vnmeasurable disorder nowadayes that the children of God bee fleeced though they abstayne from all manner of iniuries But we must euermore haue recourse to the ordinarie course whereof I haue spoken to wit that our Lorde will not fayle to punish the sinnes that breake out after that fashion like a waterfloud As for them that haue landes and possessions they will not goe to steale otherfolkes goods nor to picke a fewe grapes they will not go filchingly to cut down a patche of medowe it is for beggers to doe for and wee see in these dayes that the most parte of poore folkes are pilferers filching and stealing all that euer they can finger But yet they that haue landes and possessions bee the greatest theeues for the things which they possesse they get by vnlawfull meanes It is no wonder then if God do requite them with the like and that they bee so vexed in their goods and possessions God therefore sheweth vs by experience that his vttering of such speeches is not in vayne but wee thinke not thereon Men can well ynough complayne as I haue sayde
would thus fall asleepe let vs looke to our selues and gather our wittes into some feare and let euery of vs quicken vp himselfe And if wee doe not stirre vp our selues in this manner then must God needes torment and vex vs and make vs a liuely portraiture of that which is mentioned heere For in verie deede after that the despisers of God haue plaide the madde beasts and bleared out their tongues at all manner of doctrine and set light by all threatenings and like chafed bulles haue rushed against God and all his iudgementes they must at the last feele themselues vexed and troubled with vnquietnesse as wee see howe the great Tyrants that make all the worlde to shake vnder them haue their part hereof without measure insomuch that where as they make others to drinke a little glasse of feare and terrour they themselues must drinke vp a whole potte full and suppe vp the dregges Esa. 51. â—â— according to the phrase of the Prophets when they speake of the greatest punishment that God sendeth Namely that when those whom God chastiseth haue drunke more than their fill in swallowing vp great store of sorowes then they which haue liued at their ease and in pleasure must drinke the leeze which is the bitterest and will make them to burst And in deede we haue an example of a heathenish Tyrant who hath verie well prooued and declared that all his whole life was a continuall torment yea euen by his owne witnesse For being flattered of one that saide vnto him O syr howe happie is your state Yea quoth hee and I will make thee to vnderstande it thy selfe And thereuppon hee made him a feast and when hee had set him at y e table he put a sworde ouer his heade hanging by one onely hayre to shewe vnto him what manner of state that was which hee had counted so happie The man seeing himselfe in that perplexitie saide Let this kingly state be taken away from mee for I had leuer die a hundred times than to be in such vnquietnesse and perplexitie This I say was the confession of a heathen Tyrant as if GOD shoulde haue helde him vpon the Torture that it might bee a generall lesson against all such as make warre with God and trouble the worlde with terrour they must spite of their teeth bee made afraide themselues and finde no rest After many tossings and turmoylings hell must euermore waite for them they must see their graues open which they are to fall into and they must beholde the great gulfes readie to swallow them vp and in the meane while can haue no recourse nor refuge to God but doe stil flee from him where as he is the onely person to whom they shoulde haue sought for succour Nowe ouer and besides that which wee haue saide already namely that we ought to preuent this threate by fearing God of our owne accorde let vs vnderstande that forasmuch as we be all wretched sinners and there is not one be hee neuer so well and rightly minded which ought not to vnderstande that hee is greatly indaungered vnto God yet when wee haue our Lorde Iesus Christ 〈◊〉 1.14 who is our peace and when wee can by his meane rest vppon the fatherly goodnesse of God then may wee be sure that he holdeth vs for his children and that hee watcheth ouer vs and procureth our welfare And that is the cause why Sainct Paul saith expresly 〈◊〉 5.1 that when we be once iustified by faith then we be at peace with God He saieth that we must be iustified by faith that is to say that wee must haue imbraced the grace which is offered vnto vs by the Gospel knowing that God forgiueth vs our sinnes and is mercifull vnto vs in that hee beareth with vs for our Lorde Iesus Christs sake Vntill we come to this we must needes be alwayes in doubt and in perplexitie but hauing knowledge once that God hath buried all our sinnes so as wee put our trust in the death and passion of our Lorde Iesus Christ then wee bee at peace yea in peace and not in dulnesse like as the vnfaithfull and the despisers of God may haue some peace for a certaine time as we haue saide afore but forasmuch as they forget themselues and do still followe on their wicked traine they vtterly besot and bewitch themselues But Sainct Paul saieth that wee haue peace with God that is to say that we acknowledging our selues vndone without him may boldly preace vnto him and say Seeing GOD is my father and hee hath shewed himselfe so gracious to mee in this present life as to giue me some rest heere surely there is a more blisfull rest prepared for mee when as our Lorde Iesus Christ shall come to meete vs for to guide vs and to bring vs vp that wee may seeke our God as in deede that is the place which wee must come vnto if wee intende to haue a place to rest vs in And in that respect is it that the Prophets in likewise speaking of the kingdome of our Lorde Iesus Christ doe alwayes say that euerie man shall then sleepe vnder his owne figge tree and vnder his owne vine Mich. 4.4 and nothing shall make him afraide Nowe then concerning the threatenings which Moses hath set downe heere the Prophets as true expounders of Moses and as renuers and bringers of the Lawe to rememberance againe hauing shewed vnto the people the vnbeliefe and rebellion which they sawe in them and hauing shewed the vengeance of God which was readie to light vpon them for it did bring those back againe vnto Iesus Christ which erst were altogether vnreformable And albeit that it behoued them to suffer smart for a time because of their sinnes yet doe they giue them hope that God will make a couenant with them and that then they shall sleepe euery man in his vyneyarde and vnder his figge tree doing them to vnderstande that although they slept not in a locked chamber but lay in y e middest of the fields yet they should be safe ynough because they were vnder the protection of their God by reason whereof they might sleepe at ease and in safetie Forasmuch then as wee haue such assurance wee ought to bee well setled in our mindes and sith wee haue vnderstanding of the reconciliation that is made in our Lorde Iesus Christ wee haue nowe good cause to rest vs in our God and to be still and quiet howbeit so as we forget not so great a benefite And wee see that our Lorde Iesus Christ is minded to raigne among vs. Let vs therefore suffer our selues to bee gouerned by his hande and as Ewes and Lambes let vs followe our shepeherde and then shall wee do that which our Lorde hath appointed for vs so as nothing may hinder vs but that we may attaine vnto him Although wee see thinges turmoyled in this worlde so as all goes to hauocke yet shall wee bee able to take breath
places with his power essence But yet because men are rude grosse it behoueth theÌ„ to haue some helpes to bring them vnto him So then the Tabernacle serued to waken mens wits that they might vnderstand y t in coÌ„ming thither they came neere vnto God as if they had beene present before his maiestie For y t cause therfore it was said vnto Moses Iosuah that they shold come to the Tabernacle of the congregation But that is not all For there appeared a cloudie piller and as we knowe y t was a double signe or miracle to shew vnto the Iewes y t God was nigh vnto theÌ„ 〈◊〉 13.21 〈…〉 14. For in the day time there was a long thicke cloude which was like a great piller and in the night the cloude turned to a fire And to what end was the piller darke like a cloud by day Because the fire should not be so apparant to the people Moreouer it was Gods will to refresh them as if it were sayde I haue my wings stretched out to giue you shadowe to maintaine you vnder my protection that if the sonne be ouer whot by day you shal be hidden as vnder me vnder my leading And by night when al is darke I will serue you for a light you shal be guided thereby there shal be continually a burning fire to shewe vnto you y t I am waking and that I am neuer asleepe that I haue not mine eyes shut but that I do foresee for all your necessities That is the cause why God appeared in such maner to the Iewes to wit y t by day he gaue them a cloud to couer them which was long and in forme of a great Pyller as I haue said and by night there was a burning fire all on a length like vnto a train of fire ouer al y e people And this fire serued to giue light to the people as if God had shewed his hand as who wold say feare not for I haue not forgotten you I wot what is necessary for you But yet it is sayd y t when Moses was called to the Tabernacle to receiue any great charge then the cloud descended by day like as the fire also did his office by night Thus did God cause the cloud to descende of purpose y t the doore of the Tabernacle should be shut Exod. 19.9 Numb 12.5 and that was asmuch as if y e people had bin taught thus Behold now is Moses to be withdrawen from all y e world God speaketh to him as it were mouth to mouth it is not for vs to looke to haue him conuersant any longer heere beneath after the maner of mortall men there is an other respect to be had of him God hath sequestred him because it is his will to haue such familiaritie coÌ„municatioÌ„ with him as we may receiue y t which he bringeth vnto vs as if it came from heauen That then is the cause why the cloud descended vpon the Tabernacle And this is not spoken here only but as often as it was Gods will to authorize Moses and to ratifie the office which he had giuen him to y e end that the people shold w c the greater reuerence receiue y e doctrine which proceeded from him The same in likewise was also done when Moses appointed Iosuah in his owne place to succeede him Insomuch y t when God was about to shewe him what he had to do the cloud appeared againe Now these thinges ought to stande vs in steede at this day For God did not meane to giue authoritie to his law only for that time but to the end of the world Therfore when we reade y t which is set downe heere concerning the cloud it is all one as if God had set his seale to the doctrine of Moses to the intent that we should receiue it without any replying or doubting and thinke that it was not Moses that was the chiefe author thereof but that he was the instrument of the holy Ghost Thus you see howe the same miracle doeth yet at this day apply it selfe vnto vs and howe we ought to be edified thereby But by the way we see the malice of men in that they which hadde seene such a signe with their eyes did yet for all that not cease to play the rebels against Moses It is a great matter that God shold put forth his hand as if his maiestie descended from heauen â—estifie vnto men y t it was he that spake that yet notwithstanding the people should stil continue like wilde beastes and not vouchsafe to hearken vnto him Is there any reason in that Neuerthelesse we see it in the people of Israel Albeit y t in the time of Iosuah there was some good gouernment yet ceased they not to abuse y e benefits which they had receiued afore time Indeed there was no general falling away but yet to say that the people did behaue theÌ„selues vprightly in y e obedience of God it wanted a great deale thereof Therfore we see that whatsoeuer God doth men notwithstanding be so blinde blockish that they cannot find in their hearts to submit theÌ„selues vnto him and if they doe it is not with any constancy or stedfastnes Sith we know this let vs cast downe our eyes and pray to our God that when he giueth vs any signes to confirme vs in the obedience of his word to edifie vs in the faith we may haue y e skill to profit ourselues thereby so as he loose not his labour nor we striue against his power but that as soone as it sheweth it selfe wee may be moued to honour him to yeede vnto him his due glorie Thus much haue we to gather vpon this place where it is sayd y t God hauing caused Moses and Iosuah to come vnto the Tabernacle did therewithall appeare in y e cloud It is out of doubt y t God shifteth not his place for as we haue already sayd he filleth all places with his essence howbeit in respect of men it is sayd that he descended from heauen To what end Because that when wee perceiue his presence it is sayd y t he is nigh vnto vs. Is it because that there is any change in him No Iames. 1.17 there is not so much as a litle shadowe as saieth S. Iames. But let vs consider how foolish we are and then shall we not find it strange that the Scripture speaketh in this maner to fashion it selfe to the weaknes of our vnderstanding We suppose that God is farre from vs and y t there is a great distance betweene him vs. And wherfore Because he hath told vs y t he is in heauen Howbeit it is not ment that he is there shut vp we must not imagine so but if it were sayde that God is heere with vs we would tye him to the earth yea and we would tie him vp in euery corner We see how mendeale in that behalfe when it
giue ouer himselfe to all manner of loosenesse as some are seene to do or rather as the common manner is that as soone as GOD giueth men that which they doe long for and desire they become drunken and doe lose both wit and reason if a man say I doe then ouershoote himselfe after that fashion when GOD dealeth with him so gratiously is not his sinne so much the more haynous Yes certainely That is the thing which Moses meant to declare in this place where he sayeth They shal come into the Lande which I haue promised them there will I sustaine them there shall they bee filled and made fatte and then will they turne away after straunge goddes By these woordes we are made to vnderstande that the more our Lorde maketh vs to feele his fauour and fatherly goodnesse the more ought we to be allured to rest wholly vppon him that hee may possesse vs and the more ought all our wittes and affections to bee stayed vppon his loue so as the diuell may not finde any breach nor gap open to deceyue vs for so much as GOD hath so wonne vs vnto himselfe That is the instruction which we must learne by this text otherwise the complaynt that GOD maketh against the Iewes by his Prophet Ieremie shall lyght vppon vs. 〈…〉 25. My people sayeth he what haue I doone to thee Heere GOD entereth into disputation with the people bycause they were so defiled with Idolatry and had peruerted all together Goe to saith hee let vs nowe pleade together my people what haue I doone to thee that thou shouldest complaine I haue brought thee out of the lande of Egypt I haue stretched out my mightie hand to deliuer thee from thence I haue ledde thee and directed thee I fedde thee in the wildernesse I caused Manna to come from heauen I gaue thee the foode of Angels and when thou wast come into the lande which I had promised thee I fought against thine Enemies and I gaue thee victorie against them all But these bee not the cheefe matters I haue moreouer giuen thee my Lawe which is the couenant of lyfe and saluation I haue giuen thee my Sacrifices to the intent thou shouldest haue a Testimonie that it is not without cause that I would haue you to my selfe Also I haue made thee to finde so great riches of my bountie that it is impossible to value the benefites which I haue bestowed on thee and doest thou nowe fall to despising me and to breaking thy fayth and to turning away after straunge Gods Is this the recompence that I looke for If a man doe plant him a vine and tend it he meaneth to eate and drinke the fruit thereof And if the vine do yeeld a strange and a bitter fruite to choke the maister withall what wil come of it Deserueth not such a vine to be quite plucked vp Let vs therefore bethink our selues and not tarie till our Lorde accuse vs to haue greeued his holy Spirite but let vs turne this text to our profite And for as much as we knowe by experience that he is a liberall father vnto vs let it mooue vs to soften our hearts how heard soeuer they bee that wee may learne to giue ouer our selues wholly to him Thus ye see whereto this Text ought to serue vs where it is sayde I will set them in the Lande which I haue promysed to their fathers they shall bee nourished there and made fatte and they shall turne away vnto straunge gods And therefore seeing that GOD maintaineth vs let vs suffer him also to guide and gouerne vs vntil he hath brought vs to y t eternal inheritaunce which he hath promised vs and which we looke for Yet moreouer hee saith that this song shall aunswere them as a witnesse because it shall neuer depart from their mouth Hereby we do see how it is our Lordes will y t his word should serue not to some one vse onely but also for a continuall instruction euen vnto the end that the fathers should conuey it ouer to their childrē And the chiefe succession which we ought to leaue to them that come after vs is that when God hath once vttered his will vnto vs wee must beware that it be not buried so as none of vs bee so fond as to hold himselfe contented with his owne only knowing thereof as though the light of saluation ought to die with vs but rather that they which come after vs may inioy it also And therfore when we our selues haue knowen God and haue had his trueth preached among vs wee must to the vttermost of our power indeuor that it may continue after our death and that our children may come to receive y e doctrine which we haue followed And if the word of God slip away and men think not thereon as it is come to passe in the Popedome as it was afore time it commeth of their owne leawdnesse and they must needes yeelde a reckoning for their disanulling of so great a benefite Wee see that the law was lost for a time amongst the people of Israel and this song was out of the mouthes of both great and small but yet God at the last did not suffer the people to continue in such ignoraunce but it was his will that the Lawe was founde and that the people came with great solemnitie to receiue it and hee tolde them that they were woorthy of blame for defacing the doctryne of Saluation and therefore hee willed them to repent Nowe seeing it is so as I haue already touched when GOD hath once taught vs his will let vs learne as I sayde afore not onely to profite therein for the present tyme or for the tyme of our owne life but also to procure as much as in vs lyeth that our Children after our death may still enioy the same Religion and that the name of GOD may euer bee had in remembraunce And although there be many that cannot profit themselues thereby yet shall it turne to their condemnation and God shall not fayle to bee glorified For surely Moses speaketh in this place not onely of Gods elect and of such as were the true seede of Abraham but also of such as were willing to take profite by the lawe and were not altogether reprobates For seeing it was Gods will that this song should bee in their mouthes thereby wee ought to be so much the better aduertised that our Lord doeth oftentimes leaue his worde to the worlde to bee a message and a testimonie of his loue and goodnes howbeit not for the saluation of all men but for the condemnation of the greater part Wee see that euen among the Heathen there remained alwayes a remnant of the trueth wee see such sentences vttered by the heathen as it is impossible for a naturall man to thinke the least of them which they haue alleaged By what meanes then did they it It was Gods dooing who brought them so farre foorth to their greater
howe it is the holy Ghost that raigneth in them Nowe if Moses wished this in respect that he might faile bicause hee was a man if so great a Prophet did both know and acknowledge that hee could not magnifie God as became him alas much lesse can we discharge our selues thereof Therfore let vs acknowledge our infirmitie and resort vnto God praying vnto him that as he hath vouchsafed to admit vs into his seruice so he will also giue vs power and abilitie to handle those high mysteries to the edifying of his Church and to set forth his praises in such wise as he may be honored as he deserueth And y e two reasons which I haue spoken of ought to moue vs thereunto The one is by considering what oddes there is betweene the infinite glorie of God and the slendernes that is in vs. For what is it that causeth men to presume to worke wonders and to stand so much in their own conceits as to think themselues able to go through with all thinges but that they thinke not of God as they ought Now therfore when we know that God doth vs the grace to vouchsafe vs to be his lieuetenants to beare abrode his name among men and to bring folke to the knowing of him truly it ought to induce vs to humilitie And when wee once know our vnsufficiency we must also bee prouoked thereby to pray God to supply our want Besides this let vs also consider what y e world is For although God had giuen vs more grace than we haue yet is the worlde so frowarde that the doctrine of God can haue no entrance at all For it belongeth alonely to God to alter mens hearts that is to say to soften them that his doctrine may drop into them and become like a moistening shower watring the medowes whereas it dryeth away vpon stones and Rocks Seeing it is so let vs learne to call vpon God better than we haue done forasmuch as our labor were vnauailable without him And herewithall we be all warned in general after what sort we should receiue Gods doctrine that is to wit as a raine Were a peece of lande neuer so well husbanded and neuer so well seeded yet if it wanted moistening from heauen to what purpose were it Shoulde not all the paine that is taken about it be vnauailable Euen so is it with vs god must water vs dayly with his word or else hee shall draw no nourishment out of vs we wil bring forth no fruite Sith wee know this wee ought to bee more diligent in hearing Gods word than we be The earth openeth her mouth in the drought of summer so as it chinketh if it want raine and as we haue seene heretofore y e heauen must be faine to hearken to the earth Osee. 2.21 as though the earth made request and supplication greatest doctors of y e world shold lay their heads together they coulde not attaine to the vnderstanding thereof And I make no reckening of some hypocrits which disguise themselues and counterfait themselues to be doctors in despite of nature but if y e Angels of heauen shold come yet should they be faine to reuerence the wonderfull secrets of God Wee see howe the Cherubins are described vnto vs in Esay namely how they stretch out their winges to hide their faces Esa. 6.2 because they be not able to comprehende the infinite maiestie of God And yet for al that vnder pretence that our braine conceiueth not the full measure of the things which the scripture telleth vs concerning God wee reiect it Thus we see yet better how it is not for nought that Moses saide that the workes of the mightie are perfect but that it serueth to make vs to tremble before the maiestie of God and by acknowledging that he is almightie to refraine froÌ„ incountring him by saying Why doth he so Or why willeth he this or that Nay let vs simply confesse that his works are perfect namely in wisedome in righteousnes and in goodnes so as there is no fault to be founde in any of al his workes Now hee addeth that all his wayes are righteousnesse that God is true without wickednesse iust and vpright Whereas he saieth that all his wayes are righteousnes it is a more larger expounding of that which he had said afore For by a similitude this worde Way is taken for all manner of doings And heerein Moses sheweth vs that it is not ynough to haue glorified God in some part or portion but that wee must confesse without exception that hee is the welspring of all wisedome of all power of all goodnesse and of all iustice We shall see some which will be contented to glorifie God so long as things fall out to their lyking but if God deale with them to their misliking they alter their speech and spit out their venim against him See howe men woulde part stakes with God reseruing to themselues the libertie or rather the diuelish malapeartnesse to â—â—eate and fume at God when hee doeth not as they woulde wish and as seemeth good to their opinion For this cause Moses saieth that all Gods wayes are righteousnes that is to say that although God as now remoue things eft at one-side and eft a tother and wee see great backturnings and chaunges and he seemeth to be minded to turn y e worlde vpsidedowne yet notwithstanding he for his part knoweth why he doeth so True it is that we shal be abashed at it and the rudenesse and frailty of our vnderstanding suffereth vs not to conceiue Gods wonderfull counsailes they bee too deepe a gulfe for vs but yet doth God alwayes keepe a measurable and euen hande in all his doings Then is it not any one or two deedes wherein GOD sheweth his righteousnesse but in the whole gouernement of the worlde Lo to what point we must come Moreouer Moses doth expresly call him true And that is to bee referred to the doctrine to the ende that men should learne to receiue that which is saide and set downe vnto them in the name of God And indeede vntill such time as we knowe God to bee true we can neuer tast of his righteousnesse nor of his goodnesse or if we haue any tast thereof yet can we not be sure and fully resolued of it For proofe hereof we neuer vnderstande Gods iustice wisedome goodnesse or any other of his vertues but by his worde True it is that wee haue experience of them and God sheweth himselfe sufficiently both aboue and beneath that hee might bee glorified at our handes at leastwise if wee had eyes and â—ares to see and heare But what Such is our slothfulnesse that we wore not howe to benefite ourselues by the great number of the recordes wherein God maketh his glorie to shine forth His worde therefore must goe ioyntly with it for if wee bee not taught at his mouth wee shall neuer attaine vnto him no nor come any thing neere him But if wee doubt of
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 theÌ„selues 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 withoâ—t 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 heaueÌ„ly 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 wheÌ„ce 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
soone as he speaketh let vs quake at it let vs not tarry till hee smite vppon our heades with main blowes but let vs go vnto him obediently and let vs pray him to haue pitie vpon vs. For if we goe about to winne him by stoutnesse surely we shall finde howe it is not sayde without cause that Gods wrath is a burning fire to consume all thinges and wee shall feele that although we be neuer so stubborne and that our heartes to our owne seeming bee as whot as fire through ouerweening whereof wee haue made our selues as it were foretresses towers and bulwarkes for our great safetie yet notwithstanding God will so vndermine vs that we shall find howe there is nothing in vs wherewith to make resistaunce and that we haue no more power to stande before his wrath and vengeaunce than stubble or hay which is consumed out of hande by fire nay we shall be no better than towe Thus ye see howe wee may benefite ourselues by this doctrine if wee will not haue the sentence that God pronounceth executed vppon vs. That is to wit that forasmuch as his wrath burneth so whot and is able to consume all wee must turne vnto him as soone as he threatneth vs yea and so returne as he finde vs not to be foolishe and wilde headed folke as in whom there is nothing but lightnes and vnconstancie Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him to open our eyes more and more that we may see our owne wretchednesse and vpon the knowing thereof bee also so touched by his holy spirite that our heartes may stoope and hauing felt what wee haue deserued we may steppe to him aforehande to obtaine fauour and mercie of him and so continue therein that all our life long our whole seeking may be to increase and to be settled in his feare and loue that taking him for our father and reposing ourselues wholly vpon him and his goodnesse we may neuerthelesse yeelde him such reuerence as to quake at his threatninges and yet assure ourselues that hee will be so good a protector and defender of vs that we shal be safe from all daungers when he hath once taken vs into his protection and safekeeping That it may please him to grant this grace not only to vs but also to all people and Nations of the earth c. On Fryday the v. of Iune 1556. The CLXXXIIII Sermon which is the seuenth vpon the two thirtith Chapter 23 I will heape euilles vppon them and I will bestowe mine arrowes vppon them 24 They shal be burnt with hunger and consumed with heate and with bitter destruction Also I will sende them the teeth of beastes with the venime of Serpentes that traile in the dust 25 The sword shal rob them of their children without and in their chambers shal be fearefulnesse vpon the young woman and the mayde the sucking child and the man with the hore head 26 I haue saide I will scatter them abroade and make the remembraunce of them to cease from among men 27 Were it not that I feared the disdayne of the enemie least peraduenture their aduersaries should wax straunge and say Our hande is high and it is not the Lorde that hath done all this thing WE sawe yesterday howe Moses hauing spoken of Gods vengeaunce to the people of Israel shewed how dreadful the same is because men are not so moued at y e first as were requisite at leastwise to consider their own naughtines to be displeased at it y t they might humble themselues be ashamed thereof before God For inasmuch as men are slowe vnto that our Lorde sheweth y t his threatning of them is not in sport and therefore that it is not for theÌ„ to fall asleepe at it and to take their ease but rather to treÌ„ble and quake Now pursuing the same matter Moses addeth That he will sende vpon that people all the euilles that can bee deuised that hee will let fly his arrowes at them to the vtter consuming of them that he wil arme the wilde beastes against them that hee will sende venemous serpentes among them which though they glyde in the dust shall neuerthelesse without fayle fasten vpon theÌ„ with their teeth that they shal be starued for hunger that he will sende them burning diseases enemyes without doores and feare within doores and that he will not spare their babes nor their olde men nor any thing else It might seeme at the first sight that GOD were ouerrigorous For seeing that God had chosen the ofspring of Abraham from among the whole world and his adopting of them was not grounded vppon any desert or worthinesse but vppon the freegoodnes of Gods owne will shoulde he haue vsed so great sternnesse against those wretched creatures though they had right greeuously offended him Why did hee not rather spare them and make the grace auailable which he had bestowed vpon them afore Nay we haue seene already the long sufferaunce which God had vsed towards them And when men doe heape vp hoords of wrath a long time together after that fashioÌ„ by their abusing of Gods goodnesse as who shoulde say they were minded to spite God wilfullie and to defie him to see the worst that hee can doe vnto them it is good reason that for their wilfull and stubborne hardening of their heartes God should make them to feele that hee will not haue his gentlenesse so scorned and finally turned cleane contrarie to his intent Againe after as God vttereth his fauour towardes vs so must it bee the deerelyer solde vnto vs if wee abuse it Nowe he calleth the Church his house 〈◊〉 3.15 and he taketh and admitteth vs for his children Therefore if hee be dishonoured among vs ought it not to greeue him worse as I haue declared afore than if those which belong not vnto him in comparison at all had offended him a thousand times Then let vs vnderstande that God did iustlie shewe himselfe so rigorous against the children of Israell and let vs applie this doctrine to our selues because wee be succeeded in their roome We haue seene alreadie heretofore howe God hath cut them off and graffed vs in in their steade to the intent wee shoulde bee partakers of the adoption that belonged vnto them Nowe if God haue not pardoned them what will hee doe to vs 〈◊〉 11. â—1 For we be not of more worthinesse than they neither is our state more excellent than theirs Therefore let vs see that we liue warely and that we make the grace effectuall which we haue receiued at Gods hand so as he may bee glorifyed thereby and our saluation more and more furthered and confirmed by meane thereof Thus ye see in effect what wee haue to gather vpon this text And whereas it is saide that God will heape euill vpon them and shoote out all his arrowes against them let vs marke y t here Moses meant to
seruantes when he seeth their strength is so gone from them that they be in a manner shut vp and none of them left remaining 37 And when it shal be sayd where are their gods euen their God in whom they trusted 38 The fat of whose sacrifices they did eat and the wine of whose drinkeoffrings they dranke Let them stepe vp and helpe you and let them bee your refuge 39 See nowe how it is I euen I that am God and there is no God with me SVch as thinke that God hath hitherto alreadie threatened the heathen vncircumcised which skorned the Iewes when they sawe them in aduersitie expounde this text as though our Lorde shoulde say that hee will maintaine the case of his people when hee sees them become such a skorningstocke to the Infidels and that hee will reioyce in so doing For the seconde worde which Moses vseth betokeneth sometimes to comfort But wee must remember what hath beene saide afore namely that GOD continueth in threatening such as cannot bee subdued but by maine force according to the hardnes of heart which wee knowe to haue beene in that people It was not enough then for God to haue threatened them in a worde or twayne but it stoode him vpon to holde them as it were imprisoned And that is the cause why hee addeth nowe That God will iudge his people As if hee shoulde say Those whome GOD hath chosen must not thinke to haue a priuiledge to be let alone vnpunished in their offences and wicked doings it is cleane contrarie for therein will God shew his Iustice. And although God be Iudge of the whole worlde in generall yet will he be knowen to bee so cheefely in his Church as the which is his house 1. Tim 3.15 and it is good reason that he shoulde haue a care thereof and shew himselfe to watch ouer it And therefore when they that haue beene trained in Gods worde and are his flocke doe runne astray he must needs reforme them first of all And that is the cause why the Prophete faith that Iudgement shall beginne at Gods house which thing Saint Peter alleadgeth also And it is a verie notable saying and such a one as may serue vs to great purpose For we be abashed when wee see God lay his hand vppon them that call vppon his name and are counted of the number of his seruauntes When hee handleth them more roughly than he doth the Infidels which belong no whit vnto him it seemeth straunge But wee must note what I haue alleadged afore namely that forasmuch as GOD acknowledgeth vs for his householde folke hee must needes haue a speciall care of vs. Therefore when hee sees vs goe astray hee reformeth vs whereas in the meane while he makes as though he saw not the faults of those that are strangers to him which neuer knewe him and which neuer had any instruction by his worde hee giueth them the bridle for a time not that they shall not be driuen to yeeld an account thereof in the ende but for that as I haue saide afore God executeth his chastisementes rather vpon his owne Church than vppon all the worlde besides Or at leastwise beginneth at that poynt And that is the meaning of Moses in this place where hee saith The Lord will iudge his people As if he shoulde say Consider vppon what condition God hath gathered you together to wit that you shoulde call vpon his name and be his people and his heritage his intent is to gouerne you himselfe and to haue the guiding of you himselfe Nowe then if ye be rebels against him hee must needs haue his hand lifted vp for to punish you Know yee therefore that when ye transgresse his lawe and that moreouer he sees you hardened in euil and caÌ„not reclaime you by gentlenes he must needs vse an other remedie and deale with you by all kinde of rigour for it is his peculiar office to iudge his people And hereunto also is referred the text that was alledged yesterday out of Esay Esa. 10.12 When God hath dispatched all his worke vppon mount Sion then will he turne his sworde against the skorners of his maiestie and against his vtter enemies There the Prophet meant to hearten the faithful which might be troubled when they sawe God punish them out of measure as men might deeme and in the meane whyle beare with the heathen who had prosperitie and made good cheare as though God gaue them more libertie to doe euill The godlie therefore might be shaken and what meanes this What auayleth it vs to haue the promises Where is God become It were better for vs y t he gaue vs ouer and wee had no acquaintaunce with him After that manner might a man bee tempted as in respect of the fleshe But the Prophet saith No no spite not them which liue nowe in rest for they shall haue their turne Howbeit God must first finishe his worke vppon mount Sion that is to say he must first beginne with you because you be neerest him insomuch that you ought to be linked to him by the bonde of his worde But you haue fayled you haue offended and therefore hee is faine to chastise you and that not sleightlie as it were with his little finger for he will doe all his worke throughlie And it is not without cause that hee setteth downe the worde All for it serueth to doe vs to vnderstande that wee must haue our backes readie to receiue his strokes vntill it please him to withdrawe his hande who knoweth when it is enough and that hee haue chastised vs as much as needeth That is the thing in effect which we haue to remember vpon this text And the Apostle also helpeth vs to that construction in the tenth to the Hebrewes For after that he hath shewed that if they which break the Lawe of Moses were condemned to death wee in these dayes cannot escape Gods vengeâ—unce if wee breake the couenaunt which hee hath made with vs by the bloude of our Lorde Iesus Christ which ought to bee much holier to vs than the couenaunt which hee made but by the bloude of brute beastes after his speaking so hee addeth My friendes yee knowe howe it is hee which hath saide Hebr. 10.30 I will iudge my people it is I to whome vengeaunce belongeth Also hee noteth the text that was expounded yesterday and likewise the same which we treat of as nowe And wee see howe this applying of them is to make vs to vnderstand that if God spared not the despisers of the couenant which hee had made and contracted with them in old time needes must wee be handled more roughlie in these dayes For we bee worthie of it considering that God hath shewed himselfe to vs after a farre more excellent fashion by sending his owne sonne through whome he would haue vs to bee the more confirmed in the promise of saluation by meanes of his bloude which is the verie seale thereof Nowe
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 〈◊〉 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 procâ—edeth 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 coÌ„mon manner of speech among the Prophets to say Repent you of your sinnes 〈◊〉 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
profite vs to our saluation Vntill GOD haue tamed vs wee bee both deafe and blinde yea and in a manner Lunatike If a wretched man that is in a burning ague haue anie strength in him hee will caste him selfe into the fire or into the water and if hee bee letted of his purpose hee will fling himselfe downe headlong to breake his necke Nowe if the Physicion do hold him downe in his bed seeme to deale violently with him it is meete he should doe so and hee doth no more than neede constreyneth him vnto Let vs vnderstande then that wee be like Lunatike folke and that there is neither wit nor reason in vs as long as God spareth vs. By reason whereof hee is forced to tame vs euen to y e vttermost til we can no more For when wee be come to the poynt that there is scarce any more breath in vs and that wee can scarce fetch our winde then beginne wee to fall to the mieldenesse whereof Moses speaketh here which is that if a man vpbrayde vs with our offences and blame vs for them wee keepe silence and holde our peace and are not so hastie as to say by and by It is not so ye doe mee wrong as wee see a number doe who as soone as a man openeth his mouth to tell them of their faultes they fome out their furiousnes and cannot be reclaymed vntill God haue ouermaistred them Therefore let vs consider the fruit that commeth of Gods corrections namely that where as earst we did nothing but sooth our selues in our sinnes and vncleannesse and weltred in them and coulde not abide to bee drawen from them then wee haue our eares opened to receiue good instruction and we acknowledge our selues to haue done amisse That is the thing whereunto the words of Moses tend when hee saith Where are your gods For the same cause also doeth our Lorde by his prophete Osee liken Idolaters to Harlots As long as a Harlot or Courtisan hath great resort vnto her and hath great giftes gaynes and rewardes and is costlie apparelled and mayntayned in her delightes and pleasures she maketh more account of herselfe notwithstanding her leawdnesse than all the honest women of the worlde and euen so is it with Idolaters As long as they prosper in the worlde they beare themselues in hande that their Idolatrie is the cause thereof and thereupon they growe hard-hearted Nowe if our Lorde let them alone in that plight they settle themselues continuallie more and more in their filthinesse and therefore hee must bee fayne to vse violent remedies In respect hereof hee saith that he will strippe them out of their clothes Hose 2.7.8.9 yea and discouer their shamefull partes so as they shall become like a Harlot that is smitten with fistulaes Pockes and such other filthie diseases and in steede of her former brauerie is lothed and shunned of all men that whereas she went ruffling in her agglets before nowe shee findeth not a man that will giue her a bit of breade but is shaken off and scorned at al handes whereby she perceiueth her miserie and saith Alas I shoulde haue kept mee to mine owne husband and because I did not now I haue the reward which I haue deserued Nowe then a leawd woman that is giuen to such naughtinesse will neuer bee reclaymed but by such necessitie And euen so is it with Idolaters That is the cause why Moses saith nowe that when God hath so discouraged his people that both great and small shall bee as it were vanished away then it shall bee saide vnto them Where bee your gods Goe make your mone to your Idols goe call vppon them as yee were woont to doe And so let vs consider Gods goodnesse in that hee hath reclaimed vs from the Idolatrie wherein we were and that with more gentlenesse than is spoken of here euen by his reaching of his hande vnto vs to drawe vs to him And if hee vse nowe and then some sharpe chastisementes let vs assure our selues hee doeth it not without cause but for that he knoweth our diseases to be so deepe rooted that wee haue neede to bee so purged and cured Nowe it followeth Let them steppe vp to succour you and let them reskewe you Hereby Moses meaneth that when Idolaters are bereft of al worldlie thinges and finde themselues disappointed of their vaine imaginations which they had conceiued afore then they fall to recouer their sight and their hearing And in verie deed there is no accesse to Gods trueth for those that are wilfull vntill they see themselues at such an afterdeele that for all the shiftes and windlasses which they can make they perceiue there was nothing but deceite in all their deuices As for example in these dayes so long as the Papistes thinke they can preuaile by the diuelishe deuices of their Masses Pilgrimages and the rest of Satans illusions wherein they be plunged who can perswade them to giue ouer any of all those thinges What say they Is it not good for a mā to serue such a Saint to call vppon such a patron or aduocate to builde a Chappel to cause a masse to bee said or to mumble before such an altar To bee shorte as long as the Papistes thinke they may preuaile by their superstitions they be so wilful that it is vnpossible to haue any enterance vnto them except our Lorde set to his hande as hee hath doone towardes vs and touch them with his holy spirite But I speake of the ordinarie meane and I say that men are so forepossessed that they shut the doore against God and against all instruction and against all warninges that can bee giuen And therefore our Lorde had neede to smite vppon them with mayne blowes yea and to bring them to such extremitie as they may knowe that they doe but misspend their time to no purpose in gadding after their Idols and so fall to misliking of their offerings and other superstitions whereunto they were giuen afore But yet the knowing hereof is not all that is to be doone the cheefe point is that which Moses addeth here namely to returne vnto God and to acknowledge that it is hee onely on whome we ought to rest For euen the Idolaters themselues wil oftentimes through desperation defie their owne Idols Wee see that when the Saint George of the Papistes or some other of their Idols haue beguiled them so as there commeth some great frost they fall to dragging of him about in a Corde like a galloweclapper whom they had worshipped a little afore Wee shall see some yea euen men of honour which to spite their idols doe breake downe their puppets yea euen their blessed Ladie and all And howe so They play the madde bedlems not onelie against their owne Idols but also against whatsoeuer else they imagine to bee as a God And the heathen haue shewed ful well that their worshipping of their Idols was not for anie reuerence that they bore vnto them but for
worde He sayeth immediatly in gathering the heads of the people and the Trybes of Israel together Heere hee expresseth the concorde which ought to bee in Gods Church euen from the greatest to the least Whereas hee sayeth in gathering or assembling hee sheweth that as soone as GOD hath spoken there ought to be a conformitie and true vnion amongs vs. We must not be at variaunce one drawing one way and another another but euery of vs must yeelde assemble together that none but God may haue any preheminence ouer vs and that we may be gathered together in one as it were vnder his winges That then is the gathering together which Moses speaketh of heere And therfore we may conclude thereupon that when Gods word is not preached although mē agree together yet their agreement is cursed there is nothing but confusion in it Will we thē be so knit together as God may allowe of the concorde that is among vs Let him be alwayes our head let his word be the mean to fashion vs one like an other let there be no brotherhoode but because there is one father cōmon to vs al and y t wee be his children together by one common accorde And herein it is to be seene that all the fond bragging of the Papists is but smoke leasing when they say that they agree among themselues For it is alwayes to bee considered what the bonde is Now the Papistes agree in all disobedience so as they must needes bee stubborne in refusing Gods worde and trample his truth vnder their feete or else we see that without that there is no accesse to be had vnto them Seeing then that their linking in together is but to withdrawe themselues from God wo worth that vnion But if we will haue a holy and commendable concorde such as God may allowe of let vs begin at this point namly that we hearken to his voyce and y t we followe it shewing therby that we bee his true sheepe that we take him for our sheepeheard And in so doing let vs take him also for our king as it is sayde in this text that he also may take vs for his people and Church and then we may be bolde to defie all such as behaue themselues after their owne inuentions and fancies Nowe therewithall Moses sheweth that there is no man which ought not to submit himselfe to Gods worde when he sayeth in gathering the heades and all the Trybes together Heere then is no exception neither ought y e great ones to alleage either their authority or their power for they be the folke which ought to shewe the way and which ought by their exāple to induce the meaner people to obedience Therefore when our Lord speaketh let the heads be as lowely as the inferiour sort let them lead the daunce and reach their hands to all the residue For in very deede when the great men and rich men of this worlde and such as are in any estimation despise Gods worde set light by it it is a dubble stumblingblocke because men haue an eye to them they be as it were set vp on a hygh stage The disorder therefore which they make is such that they must yeelde dubble account vnto God for y t they haue bin the cause of the backeslyding of many simple weake soules And therefore let vs learn y t whensoeuer God speaketh those to whō he hath giuen y t greater giftes of grace which haue any dignity or excellency must shewe that Gods prouoking of thē to come vnto him is not in vaine they must be the first that obey him And on the other side the rude vnskilful must not alleadge We be no Clerks we be no men of great vnderstanding for it is sayde that all the Trybes of Israell must likewise assemble together Let vs conclude then y t as the great ones must shew the way to the litle ones so all the people generally and without exception must submit them selues to God al of vs must become his scholers seeing he vouchsafeth to be our scholemaister and al of vs must be his people seeing he doth vs the honor to set his royall seate among vs. That is the effect of the thing which wee haue to remember vpon this place But let vs come to the blessinges which Moses giueth to the Tribes of Israell I haue tolde you afore that they be not single prayers made as by a priuate man but that forasmuch as God had appointed him to be his deputie he declareth that the state of the Church shal be alwayes blessed that God will haue a care therof Moses then speaketh heere not in his owne person nor of his owne authoritie but as one gouerned by the holy Ghost and as one whom God caused to shewe foorth the fatherly care which he would alwayes haue of his Church To be short there is nothing heere which ought to be fathered vppon a mortall man but by the mouth of Moses God sheweth that hee hath not chosen the children of Abraham in vaine but that hee will continue his goodnesse towardes them to the ende and shew in very deede that they be a people whom he hath adopted to himselfe and dedicated to his owne seruice and of whom he wil be the defender Howebeit forasmuch as these thinges shal be layd foorth more at large I doe but touch them shortly as nowe Let vs come to that which is spoken of Ruben Let Ruben liue and not dy We know that Ruben was Iacobs eldest sonne and ought to haue obteyned the right of the first begotten and ought to haue had a double portion and to haue reigned among his brothers but he was bereft of it by his owne leaudenesse For he committed incest which was a crime worthy of more than death he deserued to haue beene wyped out of the worlde and to haue had his name reprochfull for euer Gen. 35.22 Neuerthelesse God pardoned him Yea but not without chastisement as we see by the blessing which was giuen him and he seemeth rather to haue beene accursed For Iacob his father sayde vnto him Gen 49.3 Ruben thou wast my first borne the beginning of my force and strength but thou hast also beene the beginning of my sorrowes And therefore thou must slippe away like water and drie vp For thou diddest loose the title of thy birth right when thou wentest vp vpon thy fathers bedde and committedst incest which is a horrible crime Forasmuch therefore as thou hast beene a greefe and sorrowe to me whereas I ought to haue receyued ioye and comfort of thee thou must be banished and excluded from thy birthryght and from the dignitie which thou shouldest haue had It shold seeme y t Iacob taketh too great displeasure against his eldest son when he ouerwhelmeth him so with infamie thundereth so against him Howbeit y t is but a temporall correction For notwithstāding this yet he continueth stil a
succeeded him gold and siluer were of no more estimation than grauell as the holy historie reporteth thereof But what As soone as Roboam succeeded there was a backeslyding so as almost all the people turned backe There was no more but the trybe of Iuda with a piece of Beniamin that abode in obedience to the house of Dauid What was to be sayd hereupon but that for aught that men did see there was verie fickle hope to be had when all passed so slightly away Besides this that small kingdome being so diminished as wherof remained but a piece was so assayled on all sides that it seemed to be as a sheep alone among a dozen wolues A man then would haue thought that God had forgotten his promise And therefore it was requisite that Moses should ad this for the comfort of the faithful to the intent they should not be shaken from their faith when they saw that kingdome so diminished That is the cause why he sayd The handes of Iuda shall suffice him and God will giue him succour against his enimies And so let vs marke well that this kingdome was stablished with great difficultie in the person of Dauid and that in the end it was diminished and came to such decay that to all seeming it should haue beene vtterly abolished whereby it was Gods will to shewe in a figure what was to befall to the spirituall kingdome of our Lorde Iesus Christ. And in deede wee see that when the time drewe nigh wherein Iesus was to be shewed to the worlde there was nothing but horrible disorder among that people Who then would haue looked for the redemption at the comming of Iesus Christ For the people were scattered abroade and vtterly cast downe Yet notwithstanding God wrought therein after a manner vnknowen to men Insomuch that although the Gospel was preached yet was it not seene out of hand that the Church triumphed in this world but cleane contrarywise that there was nothing but tormenting persecuting and oppressing of it so as the name of Christianitie seemed to be the irksommest thing that could be spoken of that all Gods children were but as the doung filth of the world 1. Cor. 4.13 as Saint Paul speaketh therof To be short that kingdome was to be set vp with sighing and sorrowing it behooued the faithfull to pray vnto God and yet notwithstanding great was the griefe of minde wherewith they wayted for the setting abroad of the doctrine of the Gospell to the intent that Iesus Christ might be worshipped of the world and all men submit themselues to him to do him homage And yet did not that continue any long time For the vnthankfulnes of the world deserued that God should haue withdrawen his hand and power and we see howe the worlde stroue to haue driuen Christ away For on the one side there were hypocrites which scorned al religion and abused it falsly Also there were despisers and worldly folk which tooke to them an vnbridled libertie as we see still at this day vnder pretence of the freedome that was preached vnto them Againe there were Sects and Heresies and rebellions so as a great sort stepped vp and could not abide to beare the yoke which it was Gods will to lay vpon their necke Ye see then that the reigning of our Lorde Iesus Christ was as it were brought to nothing And therefore let vs mark well that this text not only serued for the Iewes but also is profitable for vs at this day as whereby we be done to vnderstand that it behoueth vs to make earnest sute vnto GOD to set vp the kingdome of his only sonne and to stablish it with his power euen in the middes of the trubbles which wee see notwithstanding that it seeme that al things should goe to wracke to succour vs against our enemies because we see so many men inraged against vs to hyde vs vnder the shadowe of his hand to shewe vs his helpe when wee be in extremitie and euen at the last cast and can no longer hold out Againe although the kingdome of our Lorde Iesus Christ seeme nothing to the world that the proud the vnbeleeuers do scorne it despise it yet wil God shewe that his own hand suffiseth him that is to say that his power which is hidden of no reputation to the worldward shal be of such force that in the end the wicked shal be driuen to confesse that they were too blockish dulwitted in that they tooke not hold of the grace wherof mention is made here As for vs let vs be stil more more confirmed to trust in this great Sauiour to put our selues into his protection and to seeke all our succour at his hand That is the thing which we be taught in this text Now let vs come to the trybe of Leuye Thy Vrim thy Thumim sayeth he belong vnto thy meeke one or vnto the man of thy mercie The Thumim and Vrim were a parcel of Aarons brestlap and of the brestlap of the high priests Besides their robe there was another piece ioyned vnto it which was of great pryce beset with pearles imbroydered Moreouer in this piece there was a tablet of precious stones hanging at little cheynes Exo. 28.14.15 which was placed full vpon his brest and this piece of the brestlap was called Iudgement that is to say rightfulnes Also there was another part which a man cannot well distinguish and that was named Thumim and Vrim The former of these words signifieth perfection as if a man should terme them perfections in the plurall number And the other commeth of light or flame if yee referre it to doctrine Then if a man list to take these words in common speech he may say perfections and teachings or instructions But I in reading of the text haue kept still the verie wordes of Moses because it is not to be douted but that he speaketh of that portion of the brestlap which was so termed as appeareth in the eyght twentith of Exodus And he directeth his speech vnto God But some haue misexpounded this text in saying thy Thumim Vrim belong to thee to the Man which is cleane contrary For Moses saith O Lord God thou hast thy Thumim Vrim in thy hand That is to say the things which thou hast giuen to thy high priest are things holy dedicated to thy name they be thy perfections and teachings To whom belong they To thy meek one or to the man of thy mercie for so is it word for word But the word Meeke may be taken after the same maner that the holy scripture calleth Gods children meeke ones that is to say such as ought to resemble him who is the fountaine of all mercie goodnes For if wee wil be knowen auowed to be Gods childrē it is good reason that we should resemble him by hauing a meeke myld spirit in vs so as we indeuour
what neede wee haue to hearken to his doctrin and to rest theron But there are a great many of fantastical persons which thinke it ynough for them to haue taken some tast of y e Gospel And thereuppon it commeth that the world is nowadayes so full of vngodlynes as is seene euery where insomuch that the most part of such as haue heard y e Gospel become dullards worldlings and naughtipackes euen like dogs skorning all religion or else lotting it slippe like water as they say so as they passe not to continue still brutish yea and vtterly fenslesse The world at this day is full of such vermin and doung And what is the cause thereof The foresaid Rechlesnes finally also pride where through a great number do beare themselues in hand y t they haue knowledge ynough to rule themselues wel that it is needlesse now to learne any more and y t euery man may gouerne himselfe as he lifteth By reason wherof doctrin is despised god is vnregarded and therfore he must needs withdraw his spirit from such folke So then let vs learne to submit our selues with all lowlynes and carefulnesse to y â— general rule which god hath set in his church euen for euer which is that there shoulde bee men which should haue the charge to teach vs and that we should hearken vnto them and by that meane continue fast knit together in the obedience of our faith with indissoluble bond become one body in verie deede agreeing al in Gods truth and in the pure Religion Marke it therefore for a speciall point that we haue then the true token that we be of Gods flocke and of his Church when his word is purely preached among vs and euery of vs doth quietly receiue the doctrine at the mouth of such as haue the charge to preach it And therewithall as I haue saide afore it behooueth those which are called vnto that state to looke well to themselues that they surmise not to theÌ„selues a fantasticall dignitie in this world to make theÌ„selues ydols For wherefore be we shepherds but to giue men the foode of life In respect whereof it behooueth vs to bring folke vnto God and to holde them still vnder his gouernment And that is vtterly vnpossible to be done vnlesse gods word doe sounde and ring loude and shirle in our mouthes so as folk may haue their eares beaten therewith and be dayly prouoked to come vnto God and to sticke vnto him with such firmnesse and constancy as wee may neuer start away againe For in all ages men haue misused y e things which were ordâ—ined for their welfare specially vnto the people of God We see howe the Priests themselues stepped away vnder the law That is y e cause why y e Prophets crie out against them Esay 56.10 that they be dumbe dogs y t they be blinde watchmen y t God had set theÌ„ as on a high stage or watchtowre to the intent they should keepe good watch for the preseruation of the people of the true Religion But they were blinde Again he wold haue their mouthes open to teach that whensoeuer they saw any misbehauiour they should crie out against it with open throat as it is said in y e Prophet Esay Esay 58.1 But they haue bin as dumbe dogs they haue done nothing but fill their bellies and as for the people they past not though they weÌ„t al to destruction decay We see then how y t vnder the Lawe the Priestes did wickedly abuse their vocatioÌ„ insomuch y t whereas they were vtterly corrupted yet neuerthelesse they would needes take vpon them to bee men of great valor be named Prelates of the Church Howbeit in y e end when God had well rebuked them he giueth definitiue sentence of condemnation vpon them by his Prophet Malachie who was y e last of them Malach. 2.6.7.8 No no saieth he pretend no more y e name of your father Leuie say not any more y t God hath chosen you to the dignitie of Priesthood for Leuie walked in the feare of God kept his law and the verie condition whereupon God called you is that the lawe should be in your mouth so as men might seeke for learning at your hands and you be as Gods messeÌ„gers and Angels But you haue corrupted and falsified all thinges And therefore I also doe renounce you and disclaime you After that maner did God speake to the priests of old time Likewise let not vs thinke it strange nowadayes that these horned beastes of the Popedome doe still vsurpe the title of Prelates and Bishoppes and will needes bee worshipped vnder colour of vaunting themselues to haue the gouernement of the Church which indeede is a starkâ— lye for it behooueth vs to consider whether they bee set vp by God or no or whether they haue thrust in themselues or no. They haue no sure grounde For as it is saide in the fifth Chapter to the Hebrewes Heb. 5.4 No man ought to take authoritie vppon him in the Church for it is not for any man to intrude himselfe but it behooueth vs to be called Certaine it is that our Lorde Iesus Christ declaring the will of God his father and his owne will also ordeined not dumbe folke thereunto which shoulde but vaunt themselues with a two-horned Myter and such other gewgawes Hee meant not to play a pageant that men shoulde disguise themselues and in the meane while no man know to what purpose those things serued Hee intended not that men shoulde play murlimewes as one that coulde wel skill to mocke at God and all his doctrine by making of Crosses and blessing of Altars Our Lorde Iesus Christ did not put forth any such defilementes in his Church but Satan corrupted all things And therefore they which at this day doe terme themselues Prelates in the Popedome cannot alledge that they be sent of God nor that they ought to haue any authoritie or credite in the name of Iesus Christ. For hee disclaimeth them because they haue not any likenesse to his institution Sith it is so we may boldly conclude that in Popery there is no Church at al but a hellish Synagogue and that whosoeuer medleth there or thrusteth himselfe in among them forsaketh Iesus Christ and cutteth himselfe off as a rotten member from his Church Loe at what point the Papistes are It may bee that they will call vs heretikes and Schismatikes as they doe indeede Yea but they bee not our Iudges and wee may boldly laugh at the sentence which they giue vppon vs as vaine For wee haue our warrant in heauen who alloweth vs and holdeth them as accursed For we know that the true marke of sheepeherds is to preach Gods worde that men may inquire at their mouth howe to behaue themselues according to Gods will knowing that it is hee which sendeth them vnto vs. And therefore whensoeuer wee haue the Gospell purely preached vnto vs and that wee
the thing that I said afore namely that Moses intended not to flatter Isachar in y e thing for which he was to be condemned that is to wit for the cowardlines whereof I haue made mention Neuerthelesse because that fault was vnreformable in the meane whyle God was to chastice that people with bondage with tributes and with tallages therefore Moses had a care to comfort them specially the faithfull which might fall into despaire when they sawe thēselues so punished at Gods hand Well saith he beare ye this burthen paciently for yee be worthie of the punishment which God layeth vpō you But howsoeuer the world go with you be not out of hart for he wil not faile to be a father to you still Although yee seeme to be subiect to many burthens he seeme to haue with drawen his hand from you vouchsafe not to succour you yet notwithstanding he wil haue pitie vpon you stil. Therfore be glad in your wretchednes distresses Lo how the faithful ought always to assuage their sorowes when God chastiseth them in this world for asmuch as his chastising of them is after such a sort that yet neuertheles he estrangeth not himselfe vtterly frō thē but reserueth them stil as of his houshold Church Moses hauing spoken so of those two trybes addeth in cōmon that they shal cal folke vp into the mountaine to offer vnto God the sacrifice of righteousnes No dout but Moses meant this of mount Sion that is yet one other prophesie For no man could foresee that God would haue his tēple to be builded in that place yet Moses setteth it down expresly that it shal be set vpon a hil Deut. 12.5 In deed he sayth Thy God will choose him a place where his name shal be called vpon but yet it was a hundred yeres after yea foure hūdred or rather Six hundred yeres after ere any man knewe where that place was But Moses assigneth it to a mountaine and that was by force of the spirite For it must needes be that God guyded him thereto seeing he could say Vppon a mountaine shal my temple be builded True it is that hee nameth not mount Sion but yet we see there was a comformity between that which was reuealed vnto Dauid and that which had beene spoken so long aforehande by Moses Heere therefore we haue yet againe an infallible proofe that Moses deuised not any thing of himselfe but that the liuing God vsed him continually as his minister and as the instrument of his holy spirite Againe heere the two tribes of Isachar and Zabulon are commended for exhorting folke to the seruice of God And it is a praise well woorth the noting For thereby we be done to vnderstande that it is not ynough for euery man to occupie himselfe in the seruice of God but that our zeale must extende yet further to the drawing of other men thereunto accordingly also as is sayde thereof specially when the prophet Esay treateth of the kingdome of our Lorde Iesus Christ at which time euery man shall reach his hande vnto his neighbour 〈◊〉 2.3 saying Let vs goe vp into the Lordes hill to worshippe him Heere Moses declareth that Isachar and Zabulon shall do the like and draw their neighbours to the seruing of God But in very deede it were to small purpose for vs to incorage our neighbours to yeeld God his deserued honour vnlesse wee ourselues did beare them companie And for that cause it is expresly sayde That they shall call folke and offer Sacrifice with them The thing then in effect which we haue to gather vpon this text is that we must as much as in vs lyeth indeuour to drawe all men on the earth vnto God that all men may serue him and worship him with one accorde And in deede if we haue any kindnesse in vs sith we see that men goe to destruction till God haue gotten them vnder his obedience ought we not to be moued with pity to drawe the silly soules out of hell and to bring them into the way of saluation Againe on the other side sith we knowe that God is our father should we not be desyrous to haue him knowen to be the like to all men And if we can not find in our heartes that all creatures should doe him homage is it not a token that we haue no great regarde of his honour Ye see then howe that one of the thinges whereunto we ought to apply our mindes and indeuours is first to procure the silie ignoraunt soules to serue God and secondly to be alwayes incoraging of such as are in the right trade As for example when we see blinde wretches runne astray surely if we be able and can haue any accesse or meanes to doe it we ought to giue them a tast of the true religion that they may submit themselues to God Againe we knowe wherein the seruice of God consisteth namely in learning his woorde that we may put our trust in him and therewithall call vpon him yeelding him thankes for all the benefites which he hath bestowed vpon vs and dedicating ourselues vnto him all our life long Nowe at this day his seruice is spirituall it consisteth not in the shadowes and ceremonies of the Lawe Therefore let vs prouoke ech other to resorte to the hearing of Gods worde let vs treate of it together to the edifying one of another and let vs also giue good exāple of putting our trust in him of being patient in our aduersities and of walking vnder his feare Afterwarde let vs call vpon him Psal. 5.12 as which is the chiefe Sacrifice that hee requireth at our handes let vs flee to him alone for refuge let vs yeelde him the prayse that is dewe to him for al his benefits and let vs prouoke all others to do the like That is the thing which is declared vnto vs in the example of Zabulon and Isachar But as I sayde afore we must not teache our neighbours and tarrie behinde ourselues but we must beare them companie And for y t cause is it sayde that they shall all worshippe Now then if we will discharge our duetie we must not say to others pray you vnto God put your trust in him giue him thankes for the great number of benefites which he hath bestowed vppon you dedicate your liues vnto him with all purenesse it is not for vs to shift off the matter in such sort What then We must ioyne with them and say let vs serue our God let vs worship him let vs call vpon him yea and let vs shewe the way to such as haue neede to be prouoked by vs. That is the thing then which in the seconde place we haue to practice out of this text But heere a man might demaunde wherefore Moses speaketh this of Zabulon Isachar rather than of the other tribes It is likely that it was because of the situation of the place For first they were farre ynough from
to offer him a pure and cleane oblation Yea and we see that Dauid also did practise the same doctrine in his time Psalm 4.6 For whereas he sayeth Offer vnto God the sacrifice of righteousnesse it is a rebuking of them that had peruerted the Religion And because his enemies had their full scope at that time and he himselfe was chased and banished in that while the wicked vaunted themselues as the papistes do at this day with What We be the Catholike Church wee haue Gods temple we haue all the titles which belong to the Church therefore Dauid skorned all such abusers of Gods name and tolde them that all their dealinges were but leazinges And why Offer vnto God the sacrifice of righteousnesse He vseth the selfe same word which Moses hath set downe heere to shewe that God neuer ment that men should discharge themselues towardes him with Ceremonies and such like thinges but that he intended to bring them to his spirituall seruice that is to say to put their trust in him to call vpon him and to yeelde him the glorie and prayse of all good thinges That is the thing which he requireth and the marke whereat hee would haue vs to leuell And so we haue one good lesson more in this text which shall serue for an ende and conclusion because the time will not beare any more Let vs marke well then that Moses hauing spoken so of the zeale which should be in the tribes of Isachar Zabulon sayth that God will blesse them True it is that nowe hauing the kingdome of heauen opened vnto vs by our Lorde Iesus Christ by reason whereof it behoueth vs to looke vp higher wee shall not alwayes be riche in this worlde we shall not occupie the trade of marchandice by sea we shall not flit off the fatte thereof for it is euen good for vs that our Lorde should keepe vs vnder in lowe state But yet shall we be blessed of him if wee bee his children 1. Tim. 4.8 according as Saint Paul declareth that the trewe Religion and feare of God haue promises both of the present life and of the life to come And therefore if we intend to be gouerned by Gods hande and that he should sende vs prosperitie conuenient for our welfare let vs learne to dedicate ourselues vnto him let vs all indeuour to serue him and let vs worshippe him with one accorde If we doe so surely wee shall finde that God hath not forgotten vs and we shall also see what force there is in his grace when it is vttered vppon vs. And that is the meaning of our Lorde Iesus Christ where hee sayeth 〈◊〉 6.33 that we must first seeke the kingdome of God y t is to say we must first indeuor as much as is possible that God may be honoured that the world may be gathered vnto him and wee ourselues must come formost When we once haue this zeale all other thinges shal be cast vnto vs. But if we beginne at th◠present life if we be ouercarefull for our sustenance and food if we be so wedded to this worlde that we make none account of the kingdome of heauen wee may take peynes and toyle ynough yea euen till we breake our armes and legges asunder but yet it shall so litle boote vs that it shall rather turne all to our vtter confusion Therfore let vs marke vpon this text that first of all God must be knowen of all and then thereupon wee may looke that he will haue a fatherly care of vs not only in calling vs to the heauenly inheritaunce but also in prouiding vs of thinges necessarie euen while we be as pilgrims and wayfarers in this worlde Nowe let vs fall downe before the maiestie of our good GOD with acknowledgement of our faultes praying him to vouchsafe to touche vs more and more with them to the quicke and to drawe vs to such repentaunce that we misliking our sinnes and being sorie for them may obtaine the grace to be throughly reclaymed vnto him and that although we be estraunged from him and doe dwell in the middest of so manie temptations stumblingblockes impediments as long as wee bee compassed with our mortall fleshe yet notwithstanding he may not faile to preserue vs and to giue vs such strength as wee may maintaine battell against all thinges that may turne vs from him vntill wee bee come to the heauenly rest and that all our ioy and contentation may be there and that in the middest of the miseries of this worlde we may patiently beare his chastisements corrections vntill he haue made it knowen vnto vs that they haue benefited vs towardes our saluation That it may please him to graunt this grace not only to vs but also to all people Nations of the earth c. On Saturday the iiij of Iuly 1556. The CXCVII Sermon which is the seuenth vpon the xxxiij Chapter 20 Also he sayde of Gad Blessed bee he that inlarged Gad hee dwelleth as a lyon and snatcheth away the arme with the head 21 He looked to himselfe at the beginning because a portion of the Lawgiuer was hidden there yet shall he come with the princes of the people and execute the Lordes iustice and his iudgement with Israell 22 Also he sayde of Dan Dan is as a Lyons whelpe hee shall leape from Basan 23 Also he sayde of Nepthali O Nepthali which hast thy fill of Gods good pleasure and art full of the Lordes blessing take possession at the west and South 24 Also he sayd of Aser Aser shal be blessed with children and acceptable to his brethren and shall dippe his foote in Oyle 25 Thy Inclosures shall be yron and brasse and thy life shal be according to thy dayes HEere wee haue to treate of the blessednes of the tribe of Gad to whom that name was giuen because that whereas his mother had erst beene despised as it were reiected of her husband Iacob now after many other children had by him reioycing that GOD had made her so fruitefull shee sayde of this Gad In number or in bande or Hoste Gen. 30.11 And for the same cause also when Iacob blessed this his sonne he sayde An armie shall rise vp against Gad Gen. 49.19 but hee shall get the vpper hande Whereby he ment that as the mother of him was fruitefull in children so Gad should become a great tribe and be so multiplied that he should be able to ouercome his enemies This promise doth Moses confirme and ratifie saying That God will inlarge Gad. We see then how that in this promise Moses hath shewed y t the blessing which was giuen to Gad himselfe was not in vaine but that God continued the same fauour towardes all the whole tribe so as he had alwayes a speciall care of that people to performe all that euer hee had sayde as well to Abraham as to the other Patriarkes Now we must apply this to our owne vse and although
of controuersie as it doeth in our language 1. Sam. 4.19 but also to rule or gouerne to haue preheminence And that is the cause why it is sayd Such a one iudged that is to say gouerned or ruled And thereupon also doth the booke of Iudges take that name because the Iudges that is to say the gouerners had al the preheminence ouer the people Thus then we see what Moses meant in saying that Dan should be as a Lyons whelpe that is to say that although he seemed neuer so weake wanted wherewith to maintaine himselfe to y e worldward yet notwithstanding God would giue him strength he should be as a Lyons whelp that leapeth frō Basan it was the place that was assigned him for his portiō strēgthen himself in such wise y t he shuld be maintained defended To be short wee haue to gather vppon this place that our Lord if it please him will welynough preserue vs insomuch that although we be without defence vtterly vnfurnished of these inferiour helps so as we haue neither any great number of people nor great tiches nor great scope of ground yet we neede not bee afrayd for any of those things for God is able ynough to preserue vs so we put our trust in him Wil we then be safe sure We must not haue an eye to our own power for that is a thing that spyteth God kindleth his wrath insomuch y t when men thinke themselues well at ease because they haue wherewith to repulse their enemies are rich welthie strong that presumption of theirs must needs make God to bereaue them of all that he may shew vnto them that it is in vaine for them to turne away from him to put their trust in corruptible transitorie things And it is a iust vengeance For we cannot put one drop of trust in any creature but Gods right is diminished therby for we withdraw our faith from him which ought to be wholly shut vp as it were tyed there Againe on y ◠other side when we be weake let vs vnderstand that it behooueth vs in any wise to flee to Gods protection that we may be brooded vnder his wings And God seeing vs to be litle ones wil helpe vs. Wherfore let vs therupon consider y t hee hath power ynough to withstand al our enemies insomuch y t wheras to outward seeming we haue not the strength of a Gnat hee will giue vs the strength of a Lyon or rather he himselfe wil be a Lyon for vs Deut. 20. Esa 4.31.4 as he vseth the same similitude afore as he speaketh therof by his Prophet Esay saying that he will rore like a Lyon to repulse the furie and violence of his enemies and that he will snatch vp the pray no man shall be so bolde as to come neere him to take it frō him Now then when wee bee thus assured of the goodnesse of our God wee shall euer haue wherwith to repulse all the practises of y e worlde against vs how many perils so euer wee see at hand and as it were hanging ouer our heads And wee haue good cause to put this lesson in practise For we see the malice of the enemies of the Gospel wee see also how all things nowadayes are so farre out of order that by all likelyhood wee shoulde bee deuoured euery minute of an houre And although a greate sort doe neuer thinke vppon it yet in very deede the knyfe is continually vppon our throte And it is not for any man to flatter himselfe in this behalfe for then shoulde wee bee too dulwitted It standeth vs in hand to consider our owne daungers that wee may bee quickened vp to call vppon GOD and to flee vnto him for refuge Then if wee looke well to our state wee shall perceiue that our lyfe hangeth as at a threede so as death threateneth vs on all sydes and wee haue no power to withstande it The onely remedie whereof is this that forasmuch as God hath promised to mayntaine the feeble and weake things and that when in sight of the worlde all thinges are like to slippe away yet neuerthelesse he wil haue his hand reached out to blesse such as are so base and despised to hold them vnder his tuition that they may be in safetie we must rest wholly vpon him and learne to leane vnto him and beare all thing patiently through the power of that promise with our glorying in God not bee ashamed to confesse our weaknes to the intent that he may vtter foorth his power and haue it the better knowen when the worlde shall see that there was nothing at al on our side and therfore that we play not the vainglorious folke who woulde always conceale their own weaknesse although it be knowen And what a fondnesse is it to bee desirous to seeme somewhat when we haue nothing in vs Is it not a fighting against nature And yet in so doing we fight against God For it is a darkening of his glory when we wil needs bleare mennes eyes and beare them in hande that there is that in vs which is not Therefore let vs learne to acknowledge our meanesse with all humilitie that we may prouoke one another to resort vnto our God and that although wee be but a small handfull of people and as it were vtterly without strength of our selues yet notwithstanding wee shall bee defended from aboue euen when we be cast vp to all perils here beneath After that Moses hath spoken of Dan he addeth concerning Nephthalim that he shall haue euen his fill of Fauour or of good will or of free good will for the Hebrewe word signifieth Freebestowed loue Then shall he haue his fill of Gods free fauour be replenished with the blessing of the Lorde Gen. 49.21 Nowe as concerning Nephthalim it is sayd in Iacobs blessing of him that hee shal be as a hynde that can skill to scape daunger a fine Hynd that is brought vp deintily that shall giue goodly wordes such as will well content men Hereby Iacob meant to betoken that this trybe should not bee so greatly troubled with warre as the other trybes were but that it should maintaine it selfe after another fashion namely by being mylde and amiable that his speech should be full of gentlenes and courtesie and that no man should molest him And in steed hereof it is sayd in this place that Nephthalim shall haue his fill of Gods free fauour The state of this trybe then was better than the state of Dan or of Gad who had enemies and were continually assayled because God had not giuen them a peasable state Now wee knowe that all the riches of the worlde all that euer wee can desire besydes is nothing woorth if wee enioy them not in peace To be short the chiefe good thing that men can wish is to be voyde of griefe and mistrust This is promised to the
anthoritie Againe we knowe howe God wrought by him how he deliuered the children of Israell from the bondage of Egypt howe hee ruled them by the space of fortie yeeres in the wildernesse yea and that he was taken vp into the mountaine to set foorth the Lawe Exod. 19.3 and had taryed there fortie dayes and fourtie nightes together without eating or drinking liuing like an Angell of heauen Exod. 24.18 as one that was no more subiect to mortall state For we knowe that men can not continue if they want sustenance Yee see then howe Moses was caught vp to the glorie of heauen Moreouer when he came to the people he had beames streaming from his face so as men could no more abide to looke vppon him than vpon the Sunne The brightnesse of God shewed it selfe in such wise in him that the people were astonished at it Exod. 34.29 33 and hee was fayne to put a veyle before his face to shewe that he was no more a common man nor ought to bee taken as he was afore Seeing then that Moses had done so notable thinges and God had so hyghly inhonored him no dout but the people would haue beene led to some superstition and haue made an ydol of his bodie That is y e cause why his body was hidden and God would not haue it to be perceiued Nowe wee haue in this text a very profitable warning First of all how great frailtie there is in vs if wee bee not restrained and brydled by God and that aboue all things our nature is so giuen to superstition that God is faine to reclaime vs from that vyce as it were by force Therefore let vs suspect our selues in that behalfe and consider that it standeth vs in hande to remoue all obiectes and all other things that may intyce vs to ydolatry because wee be so much giuen vnto it alreadie Marke that for one poynt But if men had wel considered this there had neuer beene so great and horrible confusion as is to be seene in the Popedome What is the cause the Papistes are so whot after their ydols and puppets Whereupon haue they taken so great libertie to fill all their Churches with them without ende or measure buylding so many altars and chappels and making so many images and pictures It is for want of the knowledge of that which is tolde vs heere that is to wit that as soone as men haue neuer so litle occasion to commit ydolatrie by and by they bee rauished with it and as it were starke mad They knewe not this They bore themselues in hande that they might buylde altars make images and fill all places with the filthines of their ydolatrie and yet not offend God They persuaded themselues so Howbeit they shewed by experience that God doth not without cause condemne all mankinde to bee giuen to superstition Seeing then that wee perceiue this mischiefe to bee come to passe let vs the rather take warning to liue soberly and as I sayd afore let vs distrust our owne nature seeing it is so sinfull and corrupted Also let vs note that God meant to shewe by his owne authoritie howe greatly all ydolatries and superstitions displease him Hee hath hidden the graue of Moses and shall men nowe pleade against it No for it is a fighting against God when wee will nowe dispute whether it be good to haue meanes of ydolatrie For our Lord pulleth them away from vs because he seeth well that wee shall by and by bee snarled in Satans snares vnlesse hee take from vs all obiectes Seeing then that God declareth the matter so plainly it behooueth vs to agree fully thereunto And specially wee haue to note that heere God condemneth all the superstitions which are committed in the persons of Prophets or Apostles as well as vnto Idols which the Heathen haue made And that is yet one other thing wherein the Papistes do ouer grossely ouershoote themselues For when ydols are spoken of they beare themselues in hand that if a man worship not the gods which were renowmed among the Heathen it makes no matter that it is no ydolatrie at all For if the virgin Marie should bee called an ydol among them what a thing were it If the Saints as well Apostles as Martyrs euen those whom they them selues haue imagined should be called ydols it were a cursed speech among the Papists And why For they take none to be ydols but those which were so vsed among the Heathen Yea but in the meane time they perceiue not that ydolatrie may as wel be committed in the person of an Angel yea euen in the person of God as in the persons of these peâ—idinels which were so forged among the Infidels I say that ydolatrie may be committed euen in the person of God Let a man followe all the abominations that are committed in the world how be they coloured There is a thing in the Popedome which they terme Gods seruice and what is that The Masse But we knowe it is most lothsome diuelish ydolatrie that can be specially because y e name of God is intermedled with it So then we may wel say that we serue God that we worship him yet in the meane while there shal be shameful excessiue ydolatrie as when men turne away from Gods worde followe their owne inuentions fancies But as for the Papists it is certeine that of the virgin Mary they make an ydol For wheras they attribute vnto her the office of an Aduocate to make intercession betweene God men terme her their life light hope what remaineth more to our Lord Iesus Christ Is he not by that meane bereft of his Priesthood which was giuen vnto him of God his father As much is to bee said of all the rest of their Patrones as they beare themselues in hand So then we ought to marke well this text where God would haue the body of Moses to be hidden And why Because that if the people had giuen themselues that way it had bin no lesse abhomination than their receiuing of strange gods their intangling of themselues in the superstitions of the Heathen I grant there had been a more apparant shrowding sheete For they would haue sayd he was y e seruant Prophet of God who published the law and therefore in the honor of God whom he serued hee must nowe bee worshipped and haue his bodie aduaunced among vs. And if the rod which he bare had such vertue in it Exod. 7.20 8.17 Nom. 20.11 howe much more shall his bodie haue Therfore wheÌ„ we would bee heard of God wee may resort to his tumb and there pray vnto God For needes must he be present with y e bodie of Moses seeing that so great notable miracles were wrought by his rod only Such things might they haue alledged But yet for all that where are so many enticements of Satan there ought we to be the more afrayde
a 50.60 b 10 How Ambition tickleth vs continually 22. b 50 Men are made to spite God through their Ambition and couetousnesse 63. b 10 The Ambition of Princes noted and whereupon it groweth 15. a 10 All men giuen to Ambition and endeuour to growe greate and why 13. b Of a foolish Ambition whereto men are ouer much giuen 879. a 20.30.40 b. 30.40 Looke Loftinesse and Pride Amen The faithfull must aunswere Amen as well to the curssings as the blessings of God 487. a 50.60 Read what particular cursses they bee concerning the second table whereto the Iewes aunswered Amen with one accord Sermon 151 beginning at page 929 We must answere Amen willingly wheÌ„ the Lord behighteth vs his blessing 487. a 40.60 Of this worde Amen aunswered by the Iewes and vs. 486. b 40.50.60 and 487. a 10.20.30 Of answering Amen to the blessings and threatenings of God 925. all 927. b 50 Amendement Foure hundred yeares respite of repentance and Amendement giuen by God and to whome 728. a 60. and b 10 The maner of our Amendement when wee haue offended God described 114. a. 20 The Amendement of the Iewes noted when they sawe they had troden Gods lawe vnder foote 114. a 40 Eighteene hundred yeres forbearance of the Iewes for their Amendement 1137. b 60 Ammon The meaning of the worde Ammon 68. a 60 Moab and Ammon harlots birdes borne in a brothell house 68. b. 10 Ammonites Why the Ammonites Moabites were forbidden by Gods lawe to enter into his sanctuarie and why the Iewes were forbidden in no wise to seeke the peace and prosperitie of them 798. a 40.50.60 b all 799 all 800 all The Ammonites notwithstanding their kinred with the Israelites became Scorpions to sting them c. 69. b 10 Amorrhites The Amorrhites being enimies to the Iewes likened vnto bees and how 57. b 10.20 Why God woulde haue none of the Amorrhites left aliue 303. a 60. and b 10.20 God bare with the abhominations of the Amorrhites foure hundred yeres 303. b 40.50.60 The Amorrhites spared of the Israelites and what followed thereuponâ— since God bad the contrarie 307. a 30.40.50 The Amorrhites were forborne eight hundred yeres before God destroyed them 1142. b 40.50 The cause why God commaunded the Amorrhites to be rooted out of the world 84. b 10.20 Anabaptistes Anabaptistes receiued in Geneua and gret cheere made them in the town house 532. b 40.50 Looke Heretikes Angels How Angels are sometimes called the sonnes of God 647. b 60 Of wicked Angels which execute Gods vengeance vppon men 669. b 20 Whether the Angels are fed with Manna as the Psalme seemeth to say 355. a 40.50 Angels righteousnes scarcely answerable to Gods law 245. b 50 The verie Angels do hide their eyes because of the greatnesse of Gods glorie 254. b 10.20 A stryfe betweene the Angels and the diuels for our behoofe 1239. a 10 20 Of the helpe or seruice of Angels and whereto God vseth the same 1123 a 40.50.60 In what respect Angels are called the children of God 1113. a 40 Angels are nothing as in respect of themselues 1123. a 40.50.60 The Angels were witnesses vnto the lawe 1187. b 50 By Saints are ment Angels Looke the place and marke the doctrine 1187 b 20 30.40.50.60.1188 a 10.20 Of the infinit number of Angels which were witnesses vnto God at such time as hee shewed himselfe to bee the author of the lawe 1187. b all 1188. a 10.20 Of Gods Angels why they were created and their office 1187. b 30.40.50 60 What wee haue to note in that it is Gods will that the Angels shall fight to drawe vs out of all y e temptations of Satan 1239. a 20.30.40 Anger The Anger of God against the Amalekites and the cause thereof 888. b 40.50.60 In what cases wee ought to shewe that wee feare not the hatred and Anger of men 74. a 10 Towardes whome the Anger of God is soone pacified and not soone pacified 975. b 50.60 Loo Wrath. Anguish Of the Anguish of the heart and why speciall mention is made hereof 907. a all and b 10 The meaning of the wordes I haue not eaten of the first fruites in the Anguish of my heart 906. b 50.60 907. all Annealing Of Annealing the sicke and whence the Papistes haue that sacrament of theirs 919. b 10.20 Looke Sacraments Antiquitie That Antiquitie is not enough for vs but other degrees are also required 489. a 20.30 What wee must first do touching religion before wee goe to Antiquitie 488. b 60. 489 a 10 An allegoricall exposition of that men should hold them selues in all things and in all respectes to Antiquitie 698. b 10 Vnto what Antiquitie wee must haue an eye touching the doctrine of saluation 698. b 50 The Antiquitie of the true authenticall religion 1041. b all 1042. a 10 20.30 Of the true Antiquitie embraced of Christians and of the auncient faith 1130. a 10.20 The Antiquitie of diuerse trumperies vsed in the Popedome 1129. b 50.60 1130. a 10. c. The Antiquitie of Gods Church 489. a 10 The Antiquitie that the Papistes alleage for them selues 489. a 20 Touching the Antiquitie of superstition Read page 1129. all Apostasie Of the Apostasie of men from God after they haue once knowen his trueth 370. b 60. and 371. a 10 The Apostasie of the Iewes from God was without cause 1041. b 10.20 Generall Apostasie from God naturally in men from their birth 10â—7 b 60 Of Apostasie from God and his trueth and how the same is committed a. 30.40.50.60 b all The Iewes Apostasie from God after the death of Iosua and what wee haue to marke thereby 1072. a b all The manifold Apostasie of the Iewes from God and their reprobation 1138. a all 1137. all Howe God will deale with vs for our Apostasie from him 1091. a 40.50.60 Howe Moses was greeued when hee heard of the Apostasie of the Iewes from God after his death 1089. a 40.50.60 Apostles The Apostles the true fathers of the Christian Church 489. b 10 That the Apostles must be our fathers and that we must follow their example 897. a 20 The twelue Apostles were chosen according to the twelue tribes of Israell 45. a 50 The Papistes common prouerbe that God is not knowen for the Apostles 490. b 50 Apparell Howe the lawe forbidding women to weare mens Apparell expoundeth the commaundement Thou shalt not commit adulterie 774. a 50.60 What we haue to note vppon Aarons Priestlie Apparell 1199. b 30.40.50.60 What wee are to learne by the Lawe forbidding the Iewes to weare Apparell of diuers sorts 782. a 10. c. Against excesse of Apparell and the vaine brauerie of the same 782. b 10.20 A lawe made which forbad the Iewes to weare Apparell wouen of linnen and wollen and what doctrines wee haue to gather of the same 780. b all Of what things we be put in mind wheÌ„ we put on our Apparell 774. a 30.40 Of honestie in Apparell and that God liketh well
561. b 50. We wil needes haue Ceremonies to coÌ„tent God withall to discharge our dutie towards him 561. a 60. b 10. c. Ceremonies in the time of the law including certeine prohibitions from crueltie 560. a 60. b 20 The Iewes were diligent in obseruing the Ceremonies but negligent in performing the substance of them 579. b 50.60 580. a 10 How farre foorth we ought to vse Ceremonies 562. a 10 Ceremonies without instruction are condemned of God why 598 a 30.40.50 Of popish Ceremonies why the wretched world is rauished at them 598. a 10.30.40 God is now contented with a few ceremonies what those be 505. a 30 Reasons why God gaue his people so manie lawes rules Ceremonies at their going into the lande of Chanaan 503. a 10.20 The signification meaning of diuerse Ceremonies vsed in the temple b all Why God listed not to giue the Iewes the Ceremonies at the first in such maner as they be set downe in Leuiticus but reserued them a long time 503. a 50.60 Why God hath now abolished the ceremonies of the lawe that were of his owne appointing 505. a 20 All the Ceremonies of the Lawe had some certeine vse whereto they serued 299. b 10 God ordeined not y e Ceremonies without further consideration of some reason in them 299. a 40.50.60 Why Gods will was to teach his people humilitie by visible signes outward Ceremonies 425. b 20.30 Why we vse the Ceremonies of putting off our caps lifting vp our handes in praying 497. a 30.40 God giueth vs such Ceremonies as are meete for vs why 497. b 20.30 A rehersal of certaine particular Ceremonies which the Iewes were bound to obserue 501. b 40.50.60 We deceiue our selues if wee thinke to content God with Ceremonies 128. a 40 The Ceremonies of the lawe are no more in vse 163. b 30.40 A repetition of diuerse legall Ceremonies w t their significatioÌ„s 302. a 10.20 Certeine For what cause God termeth his plagues Certeine 1001. a 50 Certeintie God would haue his people in the time of the law to stand vpon a Certeintie and what we haue to learne thereby 485. b 50.60 The malice of men noted in that they had leuer followe vncerteintie than Certeintie see howe 485. a 50.60 b 10 We must be grounded vpon Certeintie so as we knowe the God whome wee worship is no idol 489. a 20 How the papistes reconcile themselues to god but w t no Certeintie 1051. a 10 God hath euer shewed his will to the faithfull so as they haue had such Certeintie in their doings as was requisite 501. a 50. b 30 Chanaan The fathers had not an eye to the visible land of Chanaan but only took it as a representation of the euerlasting dwelling place c. 10. a all How the lande of Chanaan was seene to be at the people of Israels commandement 26. b 10 A similitude or comparison betweene y e land of Chanaan the kingdom of heauen 27. a 20.30.40.50.60 To what end Gods setting forth of the land of Chanaan to the Iewes serued 465. b 30.40.50 By what kind of people y e lande of Chanaan was inhabited before y e Iewes tooke possession thereof 295. b 40 What the Iewes should haue considered by their enioying of the lande of Chanaan 295. a 20 All that is spoken of the land of Chanaan must serue vs for a figure and shadow 8. b 40 The land of Chanaan was as a mirrour of the heauenly life 152. b 20 The cause why so great a sight to viewe all the countries of the land of Chanaan was giuen vnto Moses 106. a 50 The meaning of God in calling the lande of Chanaan the lande of his rest 46. a 10 The land of Chanaan was not watered after the manner of Aegypt 466. b 50 60. 467. a 10.20 The fertilitie fruitfulnes of the land of Chanaan 1124. a 40.50.60 b all The fatherlie care that God had ouer the land of Chanaan in sending rain vpon it 467. b 50 Of the hie situation of the land of Chanaan in respect of Aegypt the couÌ„tries circumiacent 1124 a 30 What moued God to giue the land of Chanaan to Abraham and his seede 377. a 60. and b 10 The Patriarches were not put in possession of the land of Chanaan during their liues 377. a 60. b 10.20 The causes why God commanded the Israelites to root out all the follie out of the land of Chanaan 327. b 50.60 328. a 10.30.40 Howe vilely Seruettus the heretike thought of the land of Chanaâ—n 1124. b 40 The land of Chanaan lent of God for a time to the old inhabitants therof and who they were 1116 a 40 Seuen sundrie nations inhabited y e land of Chanaan before the Iewes had possession thereof 1116. a 60. b 30 God appointed the lande of Chanaan purposely to his own honor 330. a 30 Wherof the resting place of the land of Chanaan was a figure 347. b 50 The land of Chanaan was a mirror as it were of the kingdome of heauen 1047 a 20.30 What things are to be considered in the land of Chanaan c. 279. b 60. c. What things Moses comprehended vnder this terme The lande of Chanaan 290 b 60 A description of the land of Chanaan as it was in the time of the Iewes as it is now 1093. b 10.20 A speciall consideration in the Israelites conquering of the land of Chanaan 95. a 60. b 10 Vnder this word the lande of Chanaan all the benefites that God bestowed on his people were comprehended 551. b 10 How Iacob dying three hundred yeres before the partition of the lande of Chanaan could make a partition thereof notwithstanding 1212. a 30 What wee haue to learne by Moseses not entring into the land of Chanaan 1178. all None of all those which came out of Aegypt entred into the land of Chanaan but only two and those which were newe sprung vp in the wildernesse being then but little children as it were about a foure or fiue yeres old 1183. b 10.20 The land of Chanaan was to Moses a signe and sacrament of the kingdom of heauen 107. a 10 The state of the land of Chanaan what it is at this day 921. a 10 Whereunto y e land of Chanaan should haue guided the Iewes 503. a 50 Why it is said that the land of Chanaan was a land flowing with milke honie 920. b 50.60 That all the people of Israel possessed not all the land of Chanaan that was giuen them and why 711. b 20 Why God commanded that the people of the land of Chanaan shoulde be vtterly rooted out and slaine by the Israelites 728. a all 730. a 10 Why God gaue the land of Chanaan to the Israelites 8. b 20. Looke Land of Promise Change Wee must not seeke to bring in any Change or alteration into Gods church Read the whole 75 sermon and page 461. b 30.40 That it is in
all Howe and why wee haue neede to bee strengthened in Comming to God 466. a 30 40 The Comming of Christ in the flesh how homely vnrenowmed it was 1004. b 10.20 To what end the Comming of Christ from his father serued 1247. b 20 Of Gods Comming to vs first without which we cannot come vnto him 1060. b 10.20 Of diuerse thinges prophesied to bee doone by Christ at his Comming which he did visiblie 1018. b 30.40 Commission Moses and Iosua receiued their Commission from God myraculously cōfirmed and how 1087. all A briefe of the Commission and charge that the preachers of Gods worde haue 718 a 10.20 Looke Dutie Message and Office Commoditie We ought not to be too greedy vpon any fleshly Commoditie 92. b 40 We ought to forbeare the seeking of our owne Commoditie c. 92. b 20.30 Looke Profite Commodities Doctrine for the children of God to marke when they want the Commodities of this life 983. a 10.20.30 What we haue to do in respect of al the Commodities of this present life 719 b 50.60 Common A notable point vpō this that it behooued the land of Promise to be cōquered by the Israelits in Common 95. a 60. b 10 Gods will was to deale foorth his word vnto all and that the same should be Common 1082. b all 183. a all Commonwealth Two or three vnthriftes are ynough to trouble the whole Commonwealth c. 96. b 10 It behooueth euery man to imploy him selfe to the benefite of y e whole state or Commonwealth 94. b 30.40.50 What Commonwealth is happie by the opinion of a Heathen man 650. a 40 Communication The ende whereunto Communication should tend 240. b 10 Against bawdie communication what hurt it doth and y t it is to be reformed 883. b 30.40.50 Looke Speech Talke Communion Reasons why there ought to be a vnion and Communion among vs. 68. a 20.30.40 In what case men bee when they will needs draw backe from the Communion of life c. 94. b 60. 95. a 10 What is meant by our confession of the Communion of saincts 51. b 40. What must content vs whē we receiue the Communion 498. a 10. Looke Sacraments Supper of the Lorde Companie With what kind of people we must alwayes keepe Companie 745. a 10.30 Whether it be not lawfull to keepe Cōpanie with the wicked and frowarde to win them 731. a 40.50 Of keeping Companie with such as be cast off like rotten members from the Church 731. b 20.30 c That euill Companie must be auoided what harme it doth 730. b 30. c. An example shewing what it is to keepe Companie with the wicked 887. b 40 Touching ill Companie reade pithie doctrine in page 850. a 40.50.60 b 10.20 How wherupon we must keepe Companie with the wicked 308. a 40.50 Against such as say that they may keep Companie with the wicked and yet be free from corruption 307. b 60. 308. a 10 Whether it be lawfull for the faithfull to haue any Company with the wicked 308. a 20. Of following God with Companie 47. b 20.30.40 It is hard to abstaine from sinning whē a man is in euill Companie 48. a 50 To call vppon God is needefull when we be mingled with euil Companie 48. a 60. b 50 A warning to shunne the Companie of the heathenish sort which come to Sermons as it were in scorne of god 93. b 50.60 Companion God cannot away with any Companion 490. b 40.50.60 185. a 40.50 Compassion A pithie kind of inducement to mooue vs to Cōpassion of others 210. b 10.20 Doctrin deliuered at large tēding wholly to Compassion specially of three sorts of poore people Reade all the sermon 141. Willingly ought we to haue Compassion on another mans miserie when we for our part haue beene pinched with the like 864. a all That we ought to shew compassion vnto all such as be oppressed 817. a 40.50.60 b 10. c. The necessary doctrine of Compassion vpon the needie purposely declared 852. a 40.50 c. 853. a all c. 854. a all With what kind of Compassion a iudge should be touched 708. a 40.50 Gods seruants may wel haue a burning zeale to execute their charge yet not cease to haue Cōpassion on such as perish 401. a all b 10.20 The cause of the decay of Compassion on our neighbours 210. b 20 Our Compassion must stretch euen to them that we see not 580. b 20.38 Howe God will be honoured by Compassion shewed on our behalfe to the poore 578. a 10.20 Great reasons to induce vs to Compassion of the poore and distressed among vs. 577. all Effectuall reasons to moue vs to haue Compassion on the poore 610. a 20.30.40.50.60 b 10.20 Pitie and Compassion must bee had on all indifferently and on whom specially 580. a all b 10. Looke Mercie and Pitie Complaine Whether he which is wrongfully hurt may Complaine or no for redresse 873. b 50.60 Complaint Whether it be lawful in cases of wrong to make our Complaint before a iudge Christ seeming to counsell vs to the contrarie 873. b 50.60 Complaints Iudges must heare the Complaints of men and proceede vnto sentence likewise 873. a 60. b 10. c. What Complaints men do make when God punisheth not y e outrages done to his seruants 1168. b 30.40.50 The Complaints of the wronged are heard of God from heauen 872. b al. Compulsion That such as worship ydols by Compulsion doe offend God 983. b 20.30.40.50 A miserable appeale to come to God by compulsion 964. a 10 Of a kinde of people which serue God by Compulsion 962. a 20 They are reprooued that serue God by Compulsion 962. b 30 Compulsion maketh men come vnto God 1082. a 20.30 c. Concord Two things chiefely to be regarded in mainteining Concord among men 516. a 10 Of the Concord which ought to bee in Gods Church 1192. b 60. c. Doctrine touching the maintenance of Concord among vs Gods plague to them that are churlish 979. b 20.30 Forceable reasons why we shoulde bee knit together in brotherly loue and Concord 696. b 50.60.697 a 10 Of Concord in faith and whereupon the same shoulde be grounded 509 a 10.20.50 How carefull God is to maintain peace and Concord among men and howe shamefully the same is violated 690. b 10.20.30.40.50 What is to be doone if wee will liue in peace and Concord 217. b 20 God will haue vs all to agree in Concord like good melodie Reade the place it is worth marking 95. b 10.20.30 Looke agreement Loue and Vnitie Concupiscence Nothing prouoketh vs to euill but the Concupiscence of our owne flesh 943. b 50 Against the doctrine of the Iesuites that Concupiscence is no sin Reade it well and aduisedly 243. a 10.20 c. and b 10.20 c. Looke Flesh Lust. Condemnation The cause why infantes are in state of Condemnation 189. b 50 What we must do if
Goodnes is a fountaine which neuer drieth 1094. b all What wee haue to doe in that God reneweth his mercie and Goodnes daily towardes vs. 490. a 60. b 10 How God magnified his inestimable Goodnes towardes the Iewes 420. b 50.60 421. a 10 Nothing is more peculiar to God than his Goodnesse which being taken away he is no more God 328. b 20 Gods inestimable Goodnesse noted in shewing vs a reason why hee doeth thinges 338. b 50.60 Howe it maie be that God should blesse vs of his owne free Goodnesse and yet notwithstanding matcheth it with a condition 321. a 50.60 b 20. c The way for vs to prosper all kinde of wayes is through Gods onely free Goodnesse 519. a 20. Looke Fauour and Loue. Goods Howe Gods lawe bindeth vs to bee careful ouer our neighbours Goods 769. al. Howe Gods curse lighteth vppon euil gotten Gods 234. a 60. and b all 571. a 10.20.30 With what condition God giueth vs the Goods which we possesse 719. b 40.50 The power to get Goods is the gift of God onelie the place is notable 368 b 50.60 and 369. a 10.20 The raking of other folkes Goods by fraude can not be called Gods blessing 512. a 10 The reason of Gods distributing of worldly Goods among men vnegallie 585. a 20.30 How we ought to bethinke our selues when we be tempted to catch other mens Goods 577. a 10 Howe God will haue the Goods which he appointeth to our vse to be vsed 235. a 10 Howe a man when his Goods are of his owne gathering should bethinke himselfe 363. b 30 Of the Goods of this worlde and how we are beholden to God for them 283. a 40 They are fit to beare office that hate the Goods of this worlde 16. a 10 Howe farre foorth they that possesse Goods haue interest in them 367. a 40 Gods iudgement against such as inrich themselues with euil gotten Goods Read that place 325. b 20.30.40 Against such as heape vp Goods by hooke and by crooke a place worth the reading 345. a 10.50.60 How priuate persons ought to vse their Goods 15. a 30 The more Goods that God giueth vs the straiter is our account 15. a 50 Of some that be vexed in their Goods and possessions and why 978. a 60. b 10 We must not thinke to haue a state of perpetuitie in our Goods how then 369. b 10. Looke riches and Wealth Gospell In what case men be when they slide backe againe after they haue once knowen the Gospell 124. a 50 Our assurednesse of eternall life must bee taken out of the Gospel 28. b 10 We ought to receiue the doctrine of the Gospell as being in full force the oldenesse thereof notwithstanding 26. a 10 Why the Gospell is called the kingdome of heauen 28. a 10.20 About what date of yeares the Gospell was published to the world 25. b 50 What kinde of couenant the Gospell is 181. a 40 To what intent God hath called vs by his Gospel 152. a 40 God had ordeined the preaching of his Gospell in his owne euerlasting purpose 168. b 10.50 With what perfection God hath shewed himselfe vnto vs in the Gospell 164. b 10 What wil insue if anie man be suffered to raile against the doctrine of the Gospell 211. a 50 The vnthankefulnesse of men for the Gospell is too apparant 283. a 60 Reasons why we must submit ourselues both to the law and the Gospel 183. b 10 The Gospell preached to a great number who notwithstanding became the worse for it 79. a 10 To what ende the Gospell is preached and after what manner 77. b 40.50.430 b 40.50.60.428 b 40.50.1100 a 10 A most excellent and heauenlie propertie of the Gospell 36. b 10.20 The meaning of these words that the Gospell is named the lawe of libertie 114. b 50 In what sort the Gospell representeth Gods maiestie 182. b 40 That in the Gospell there is such fulnesse of wisedome as a man cannot wish anie more 911. a 10.20 The miserie that shall fall vppon vs if the Gospell preached among vs preuaile not with vs. 983. a 50.60 What we haue to learne when we see men rankle against the Gospell c. 78. b 20.30 Of receiuing the Gospell by faith and what doctrine dependeth thereuppon 1062. al. 1063. all Howe God hath prouided for the preseruing of his Gospell 1080. a 20.30 40 The Gospell is a message of reconciliation 973. b 30.40 Of the Gospell and how it giueth both life and death 1471. b 10.20 We are begotten of God and sustained by the doctrine of the Gospell 1133. a 40 Men seeme to become diuels after their hearing of the Gospell 44. a 50 60 Howe the Gospell shall become a witnesse to our condemnation 1100. b all What Fatherly Gentlenesse God vseth towarde vs in the Gospell 255. a 10.20 Reasons to make the Gospell amiable vnto vs in comparison of the Lawe 254. b 50.60 and 255. a 10.20.30.40 Howe we be quickened by the meanes of the Gospel 257. a 10 An examination of our selues whether we haue profited by the glad tidings of the Gospell laide downe in points 3. all The Gospell of no lesse woonderfull authoritie than the lawe 3. a 10 Of a desolation that hath happened since the first preaching of the Gospell 45. b 20.30 Of such as refuse to heare the ministers of the Gospell 56. a 30. c. 674. all 664. b 30.676 a 50 What notable things are declared vnto vs at this day largelie in the Gospel 676. a 20.30 What God doeth witnesse whensoeuer the Gospell is preached 484. b 20.30 Gods blessinges set foorth more openlie in the Gospell than in the lawe 484. a 50.60 Why Saint Paul speaking of the vse of the Gospel saith We must not be like litle babes 527. b 30.40 Who in the time of Christ claue vnto the Gospell 537. b 50.60 What iudgement al such as obeyed not the Gospell deserue by good reason 486. a 50 Howe a Christian man may well perceiue whether hee haue profited in the Gospell or no. 606. a 40 The Gospell is friendlie vnto vs Read the place it is comfortable 131. a 50 60.946 b 20 In what sort and manner Gods face shineth in the Gospell 124. a 40 Howe God will haue his Gospell published 126. b 40 The Gospell is not a doctrine of man but proceedes from God 255. b 50.60 The ratification of the Gospell was frō heauen 256. a 10. b 10 In what case God found euerie one of vs when he vouchsafed to choose vs to his Gospell 365. a 30 The cause why the Gospell is so much contemned 429. a 10 Christ vttereth his grace now adaies by the preaching of his Gospell how 405. a 10 A greater maiestie vttered at the preaching of the Gospell than at the publishing of the law 388. b 30.40.50 131. b 10 The cause why a number take no tast of the Gospell being called thereunto 378. b 40.50.153 a 10.422 a 30 What men must doe when
time of the law with the surplus of the tythes 903. a 40.50.60 430. a 20. 569. a 30.40 b 20 What a benefite it is to haue a poore man to pray for vs. 855. a 10.20 c. Of the crie of y e Poore in their distresse and miserie 855. b all An instruction for the Poore in respect of their pouertie 855. b 60. 856 a 10. c. and what their dutie is when they are releeued ibid. a all 833. a 50.60 280. a 60. 233. a all 511. b 10 20 The wilinesse and craft of the Poore complained of 834. a 10.20 How both Poore rich ought to tende to Godward 282. a 50.60 b 10.20 Of a kinde of intercommoning that ought to be betweene the rich the Poore 587. a 10.20.30.40 A reconciling of two places one that there should be no Poore begger in Israel the other that they shoulde haue Poore folke alwayes among them 586. a 10. 587. a 10. 574. a 60. b all 585. a all How the Iewes neglected the true performance of the lawe that prouided for the releefe of the Poore among them 579. â— 20.30 b 50.60 c. Howe to be Poore in heartes is meant 233. a 10 Howe a man in Poore estate beareth himselfe in hand in his pouertie and how if he afterwards be wealthy 411. b 20 An exhortation to the releeuing of the Poore whom we are bound by dutie to see vnto 570. a 10.20.30.40 517. a 20. b 10 A comfort vnto Poore folke that God will doe them right when they are wrongfully dealt withal 449. a b al. 450. a 10 How the rich man doth malice y e Poore 232. b 30.40.50 Pope The Popes proude assertion touching his owne lawes 121. a 30 Pope Sericius his blasphemie noted 228. b 60. 229. a â—0 That the Pope hath marred the whole order of the Church and how 5. a 40 50 The Popes tyrannical gouernement his Clergie noted 113. a 10.20 Why the Pope saith it is not lawfull to examine his doctrine 678. a 40.50 The abhominable dissolutenesse of the Popes Cleargie noted 14. b 40 50 Against the Pope and his proude vsurped titles 217. b 50.60 640. b 10.20 and 666. b 10.20 678. b 10. 684 b all The shamelesnesse of the Pope and his rable noted in diuerse pointes of Church matters 389. a 60 Popedome Of a number in the Popedome which rowe betweene two streames 493 b 30.40.50 The meanes wherewith men thinke to pacifie God in the Popedome 447. b 20.30.40 c. Why all thinges are out of order in the Popedome 445. a 30.40 983. a 50.60 That in the Popedome there is no harkening what God saith but al things are done at the appointment of meÌ„ 504. b 50 Whether there bee any question of the hearing of God in the Popedome 389. a 10 The hellish Popedome hath no foundation at all 218. a 10 Of the ouerstatelinesse of the cursed Popedome 217. b 50.60 How the helhounds of the Popedome haue marriage in contempt 228. b 10 20.30.40.50.60 The greatest clâ—rkes of the Popedome prooued to be dull or witted thâ—n sillie Infidels c. 243. a 50.60 A number of superstitions in the Popedome taken from the heathen 628. a 40.50.60 b 10. c. The cause of so barbarous tyrannie in the Popedome 14. b 10 Howe villanously and wickedly they of the Popedome spend the wealth of y e Church 903. a 60. b 10.20 Against them that terme themselues prelats in y e Popedome their vsurped titles 1205. b 60. 1206. a 10.20 Poperie No doctrine in Poperie to draw men to God 187. a 20 In what respects Poperie must needes fall to the ground 114. a 60. b 10 A definition or description of Poperie 636. a 50 To what end all the doctrine of Poperie doth tend 680. a 60. b 10 The cause why in Poperie euerie man hath cast to a collup of his owne inuention 261. b 50.60 The cause of the great number of ordinances lawes and ceremonies set vp in Poperie 262. b 30.40 Of the Agnus Dei vsed in Poperie 276. a 10.20 Looke Papists Portion Dauids words that the Lord is his Portion expounded 658. b 50.60 659 a 10 Why the Portion of the tribe of Gad was said to be a hidden portion 1221 b 50.60 1223. a all A double Portion giuen to Ioseph by Iacob and why 1211. b 40 How it came to passe that the linage of Abraham became Gods Portion 1117. b 10 The meaning of these words they had a hidden Portion of the lawgiuer 1222. b 30.40 1223. a all Portions The office of distributing the world into Portions is attributed vnto God and what we haue to learne thereby 1116. b 50.60 Possessions The Rubenites and Gadites not to be commended in that they sought to haue Possession of the countrie that was giuen them so soone 92. a 50 Howe we be in Possession of the inheritance promised to the Iewes 1143. a 10 None must couet the Possession of any thing which he hath not receiued at Gods hands 74. a 20.30 Howe the Ammonites the Moabites the Edomites and the Israelites got the Possession of their lande 70. a 60. b 10.20 What God sloth when hee intendeth to maintaine a people in their Possession â—4 a 10.20.30 Notable doctrine vppon these wordes that God gaue mount Seir in Possession to Esaâ— 62. all 63. all What we must doe if wee will haue the continuall Possession of Gods benefites 347. a 40.50 290. b 60. 551. a 20.30.40 Why God lingereth the time to put vs in Possession of his benefites 506. b 10 Howe and by whom we are put in Possession of the heritage that was promised vs by the law 480. b 10 No man must rest vppon the thinges that a man hath in his Possession 583. b 60. Looke Inheritance Possessions That such as haue lands and Possessions be the greatest theeues why 978. a 50.60 b 10 Of some that be vexed in their goods and Possessions and why 978. a 60. b 10 With what condition hee that hath goods and Possessions may vse them 658. b 30.40 Why it was Gods will that the Possessions should returne to the first owners 573. b 50.60 574. a 10 Pouertie Of the ridiculous vowe of Pouertie made by the Friers 829. b 50.60 A meane and way to make vs beare Pouertie the more patiently 282. a 50 60. b 10 Pouertie the meane whereby God trieth whether we be subiect vnto him or no Looke that place 349. a 10.20 How he that is growen rich should bethinke himselfe of his former Pouertie 363. b 20.30 An exercise for vs when we be driueÌ„ to Pouertie 352. b 10.20.354 b 20. Looke Distresse and Necessitie Power of God The wonderfull Power of God set forth in deliuering Geneua and the Citizens thereof from destruction 459. b 30.40.50.60 Of the Power of the Gospell which it hath to
1206. a 10.20.30 Syrian Why Iacob was called a Syrian beeing a Chananite borne 895. all 896. b 40.50.60 T Tabernacle The cause why the cloude descended vpon the Tabernacle at such time as Moses was called to receiue any great charge at Gods mouth 1087. b 20.30.40 How the Iewes might haue debated the matter touching the Tabernacle where it should be set 496. b 10 To what end the Tabernacle whereat God appeared to Moses did serue 1087. a 40.50 Looke Sanctuarie Tabernacles In the feast of Tabernacles the whole law was repeated to the Iewes 1079. a 50 Of keeping the feast of Tabernacles spiritually 616. a 10. howe that is done ibidem b 40. In keeping our feast of Tabernacles we must be merrie in the Lorde and how that is 617. b 10.20.30 What kind of trainement or instruction the feast of Tabernacles was to the Iewes 615. a 10 The summe of the doctrine of y e feast of Tabernacles among the Iewes 615. b 10.614 so all the sermon What fruite wee Christians ought to reape by the Iewes feast of Tabernacles 615. a 40.50.60 How long our keeping of the feast of Tabernacles must last 615. a 50.60 b 10. c. Looke Feasts Tents Table of the lawe It standeth vs more in hand to keepe the first Table of the lawe than the seconde 251. b 50.60 Looke Lawe of God Tables of the lawe Of the two Tables of the lawe what they do comprise 834. b 40.50.60 835. a 50.60 c. The lawe diuided into two Tables what the same diuision betokeneth 927. a 10.251 b 10 God hath not separated the two Tables of his law and why 252. a 10.20 Why it was Gods will to write his lawe in two Tables of stone 252. a 30.40 50.60 b 10 Notable doctrine vpon Moseses breaking of the two Tables 402. a 50.60 b all 403. all 404. all The two Tables which were once broken made newe againe what the meaning thereof is 420. b 60. 421 a 10 Why the two Tables were written full on both sides 423. b 20.30 The meaning of these wordes Make thee two Tables smooth and bring them to mee 422. a 50.60 and b all Read most notable doctrine 423. a b all The true Tables wherein it behoueth vs to write the doctrine of God 421. b 40 Table ordinarie or domesticall What we haue to do when we sit down at the Table to take our repast 567. b 20.30.40.50.60.568 a 10. Looke Meates Tables ordinarie or domesticall Why the Heathen or Infidels termed their Tables for meate and drinke holie 567. b 40. Looke Eating and Drinking Taile The meaning of these wordes I wil make you the head not the Taile 959. b 40.50.60.960 a 10. c. Talke Notable doctrine vpon this point that mens Talke must always be of gods lawe 276. b 10.20.30.40 How men occupie themselues in vaine and ribaldrie Talke neglecting to talke of Gods lawe which they are commanded to do 475. a 30 The Talke that men haue of God vnreuerently noted 198. a 60. b 10 What simplicitie we must keep alwaies in our Talke 196. a 10 Taught They that haue been rightly Taught are much more blameworthie than infidels and why 485. a 20.260 b 40 What we ought to do when it pleaseth God to take away those that haue Taught vs faithfully 145. a 20 Why God hath graunted vs the grace to bee Taught 179. b 20 In whome it is long that we be not well faithfully Taught 110. b 40 The ende why Moses Taught the Iewish people 111. a 10.11 What we haue to marke when GOD granteth vs the grace to be Taught by his worde 527. a 40.50 Teach What we must do when we see y e Lord to Teach vs as it were with his owne mouth 121. all In what sort God taketh pain to Teach vs how to liue 122. a 10 The reason why wee must giue care to men that Teach vs. 118. b 50. Looke Preach Teacher What we haue to learne and do in that God vouchsafeth to bee our Teacher 119. b 50.60 Teachers We must consider what manner of prelates and Teachers God doth sende vs. 258. a 50 The offence of false Teachers their abbettors aggrauated by comparison 536. a 60. b 10.20.30.537 b 10 20.30 VVhat all faithfull Teachers ought to doe 142. b 60. 143. a 10 Of two things which all such as will be taken for Teachers in the Church must haue 678. b 30.40.50 Looke Ministers Preachers Teaching The maner of Gods Teaching of the Iewes of vs doeth differ Looke wherein 527. a 60. b 10.123 b 60. 124. a 10.115 a 10. VVhat is the cause of all mischiefe and why wee profite no better by Gods Teaching of vs. 293. b 30.40 Our reward if we refuse to yeelde our selues to the Teaching of God 153. a 50. What thinges beelong to such as haue the charge of Teaching in y e church 17. a 30.1104 a 10.20.402 b 20.30.475 b 10.20 The wonderfull plaine Teaching of vs which God vseth and how dull witted we be 4. a 10.903 a 10.20 30.40 366. b 10.177 a all 126. a 50. 1074. all 356. b all 357. a all 347. b all 110. b 40. VVe must profit as wel by chastisemēts as by Teaching 110. a 30.40 VVhy the time that God spent in Teaching subduing his people is mentioned 7. a 10 The wisest haue neede of Teaching the iustest of warning 18. a 10. Looke Preaching Teares Of the Teares of the faithfull and how pretious they be in Gods sight 738. a 40 Temperance Sobernes and Temperance in meates and drinkes commanded to y e Iewes why and that the same commandement stretcheth also vnto vs. 556. a b all Looke Sobernesse Temple Gods Temple at Ierusalem howe hee tooke away his glorie frō that place for what causes 498. b 20.30.40 Why the Iewes were commaunded to offer in the Temple 565. all The Temple of all gods now called the church of alhallowes 495. a 30.40 In what things the seruice of the Temple at Ierusalem consisted 660. a 10 The Iewes supposed to shut GOD vp within their Temples 618. a 60. b 10 What the hauing of light in the Temple did signifie 302. a 10.502 b 40 For whome it was lawful to flie for succour and safetie to the Temple where read good pointes to be marked 687. b 10.20 For what cause God calleth vs his Tēple 336. a 30 Why it was Gods wil that there should be but one Temple among his people 919. b 50 A hard chastisement for the Iewes to be driuen to haue the Temple of an idol continually in their sight 177. b 50 The remedie that the Iewes had against the Temple of Pheor 178. a 20 What place is as a Temple dedicated to Gods maiestie 330. a 40 Temples We neede no more any material Temples to tell vs that God is with vs. why 500. b 10.20 It is Gods will that wee shoulde haue Temples and
Moreouer when the raine commeth in season let vs acknowledge that there falleth not one drop but by Gods appointment assuring our selues that it is necessarie for vs. That is the cause why Moses did expresly adde that saying Afterward he saith that God will blesse the labor of our handes Psal. 127.2 to doe vs to vnderstande as hee hath shewed in another Text that it is not our owne labour and trauell that feedeth vs as wee haue seene in the eyght Chapter Deut. 8.17 where he saieth thus When thou art come into the land which GOD giueth thee remember that by the space of fortie yeeres thou wast fed with Manna that fell from heauen to the end thou shouldest not say It is mine owne labor that findeth me Let vs therefore learne by these texts that when wee haue traueiled and bestowed our labour to till the earth and consideration is had of al that we see requisite yet neuertheles wee must lift vppe our eyes and not stand in our owne conceit to say I haue doone this it is mine owne labor and policie but acknoweledge that it is Gods office to giue increase and that without that all our labor is in vaine as we might wel enough breake our armes and our legges and yet in steade of going foreward wee should still goe backewarde The summe of the matter which God meant to shew vs is that we should labor in al lowelinesse and that when euery of vs hath trauailed for his liuing wee should vnderstand that it is not in vs to giue the successe but that GOD must wholly guide it and giue it good issue not onely to y e harbage of the earth but to all things els in generall So then when a man applyeth him to any kinde of labor let him not go about it presumptuously but let him call vpon GOD to helpe him saying Lorde it is thy pleasure that I shoulde take paine well I goe about it but I knowe that I shall not preuaile vnlesse thou guide me vnles thou giue me good successe Through thy meere grace and goodnes let my labor prosper That is the thing whereof wee bee admonished in this text Let vs not then thinke that mans care skill or his trauell and endeuour can make the ground fertile but that the blessing of GOD releth all Yet notwithstanding it putteth vs in mind of our dutie to wit that GOD will so helpe vs as wee may not bee idle for wee bee not made as logges of wood men must I say imploye them selues when GOD promiseth them his blessing For these two poyntes goe together namely that the Lorde will blesse thee and yet neuerthelesse that he will haue thee also to labor It is certaine that GOD canne feede vs though our armes were broken he coulde make vs to liue without any care and without hauing regarde to maintaine our houshold GOD I say coulde giue vs foode of free cost but it is his pleasure to exercise vs with care and trauel and that euery man according to his vocation should apply himself to that which he seeth meete for him I say that Gods matching of his blessings with out trauell is to shewe that hee will not haue vs to bee sluggerds so as euery man shoulde sitte on his taile and neither deale with tilling of the ground nor with any other trade of occupying take the bridle in our teeth but that we should doe this honour vnto GOD to say Lorde albeit we haue doone what we can yet is it nothing vnlesse thy gratious goodnesse rule it But this is ill put in vre For we see how men are giuen to darken the grace of God vnder colour that they doe some thing of themselues for so they beare themselues in hande And this deuillish arrogancie is not onely in matters concerning the nourishment of our bodies but also touching the saluatiō of our soules Whereupon is it that freewil is grounded Euen vppon this that God requireth men to studie and labour to doe good to withstand temptations to haue such a feruent zeale as to giue thēselues wholy vnto him to forsake themselues Forasmuch as God requireth all these thinges it seemeth that we can doe them Yea but we consider not that God for all his commaunding sayth also that hee worketh by his holy spirite so as he is faine to write his lawes in our harts Iere. 31.33 Ezech. 11.19 3◠36.27 to engraue them in our mindes and to make vs walke according as he commaundeth O it is true but yet therewithall we also must doe our endeuor And whence commeth that endeuor These wretches doe not vnderstand that it is God that driueth vs foreward and stirreth vs vp and that all the endeuoring wherewith men indeuor is that they be instrumentes of the holy Ghost Now then forasmuch as vnder this colour of working wee seeke nothing else but to darken the grace of God so much the more diligently ought we to note this doctrine whereby GOD doth stirre vs vp and would haue vs to worke and yet sheweth vs therewithall that we cannot profit vnlesse he giue vs good successe Truely there is great difference betwixt y e handy worke and that which the faithful do in indeuoring to liue well For as I haue sayd men are created to labour by nature but wee be so wicked froward that in stead of obeying god we be borne to nothing but to offend God vntill he hath reformed vs and made vs new creatures So then God doth not onely blesse our labor when we endeuor to serue him through the grace of his holy spirit but we labor also through his only vertue according as he doth guide and gouerne vs. This is the summe of that which we haue to beare in minde concerning this text Now it is also sayd That God will make them the head and not the taile namely them that indeuour to serue him hee will set them aboue and not beneath This is as it were the toppe of all prosperitie Now surely it was more behoouefull as it was treated of yesterday that the olde fathers vnder the lawe should haue moe promises concerning the transitory lyfe than we haue For they had not such opening of the heauenly lyfe as is giuen vs in the Gospel Therefore it was Gods will to drawe them after that fashion lyke little children For inasmuch as an infant is not of capacitie to vnderstand the goodnesse of his father therefore to encourage him he will say vnto him I will giue thee a trim cappe and I will buy thee a gay newe cote this is agreeable to the capacitie of the childe and because his heart is tender such talke is vsed vnto him bowbeit the father meaneth to lead him on farther Euen so did God deale with the olde fathers He did set forth his benefites which they should enioy in this worlde meaning to drawe them from thence to a higher hope namely to the hope of the heauenly heritage