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
though our enemies were as mad as might be yet should they shrinke away and be dismayed at a thing of nothing But else if there were but little children against vs GOD would so strēgthen them as we should not know where to become but bee discomfited before them Therefore let vs not haue an eye to the strength of men nor to their furniture For our Lord will stirre vp folke against vs that coulde doe nothing afore and in whom there was no lykelyhoode at all and wee shall be so combred to withstand them that to our seeming all the world is against vs and moreouer wee shall be so dismayed and GOD shall so bereaue vs of all sense and reason that euen a visor shall be enough to scarre vs out of our wittes Thus yee see what wee haue to consider in this similitude which Moses hath set downe here in the text Finally he sayth that the people being so discomfited fell to weeping but God heard not their cry and so they taryed in Cades Barne according to the time that they abode there Some supply it here w t these wordes according to the time that you abode in other places and they say that they abode there nyneteene yeeres But that cannot be prooued by the holy scripture the makers of that glose were the Iewes who haue turned all the holy scripture topsiteruie with their dreames and dotages The meaning of Moses is farre otherwise For his intent is to put the people in minde of their long abiding at Cades Barne because God helde them there as it were at a baye and to make them cal to remembrance and consider the better that his pulling down of their pride after that manner and his causing of them to feele that they ought not to raunge abroad at randon when God shutteth the gate against thē by forbidding them was a iust punishment frō heaven Moses then intendeth here to stablish the people the better in y e knowledge which they ought to haue had long agoe concerning Gods iustice to the ende that the same may humble them touche them the better with repentance That is the playne meaning of the text Now wee see here first of all that men recoyle a hundred paces backe when they weene to goe forewarde but one at leastewise beyonde the will of God This people was neere their enemies they did but put themselues in a readinesse and as soone as they were armed they gaue charge vppon them They needed not to retyre for the matter that is to say they needed not to remoue for wee see how they be chased and not onely beaten downe there in the same place but that God also dryueth them before the winde as chaffe or dust is driuen Ye see then here is a fayre lookingglasse to shewe vs that when men presume to make themselues redoubted they doe no sooner set one foote foreward but God plucketh them an hundred leagues backe and that to their great confusion What is to be done then Obedience must alwayes be as a cresset vnto vs to shew vs the way so as we may first and formost knowe what God hath appointed and thereupon take courage to goe when we be sure that he guideth our footesteppes For thereupon wee may boldely conclude that the ende thereof shall bee good and that there shall followe nothing of it but prosperitie But contrariwise if wee will needes be leaping out when God will haue vs sit still at home it will coste vs very deare Thus yee see what wee haue to remember vppon this text of Moses where hee sayth expressely that the people were chased euen vnto Horma and that they came vnto Cades As touching the weeping that is spoken of here it should seeme that there was some repentance in them before and that now the same was doubled and yet notwithstanding it is said that it was but lost time and that the peoples weeping booted them not at all This at the first blushe might seeme contrary to other texts of the holy scripture 2. Chr. 6.24 Esa. 65.23 For it is sayd that as soone as sinners acknowledge their faultes and doe but sigh for them God receiueth them to mercie yea and euen preuenteth them It is sayd that hee taryeth not till wee cry but that he preuenteth our crying or at leastwise that whensoeuer wee pray he is ready to heare vs. But here it seemeth that the people repented and yet that God letteth them alone so as they languishe still without faring any whitte the better for their repentance As touching the thing that wee haue seene it was set downe to shewe vs that the people had a false repentance as men cōmonly haue soothing thēselues through hipocrysie and bearing themselues on hand that they bee well sorie for their sinnes when there is still some backe nooke behinde so as they consider not the mischiefe so deepely as it were meete to be searched True it is that God will not suffer vs to be plunged in sorrowe for our sinnes so wee bethinke vs of them earnestly but all our seeking is to couer them and to forget them quite by our good will Now then wee haue so much the more neede to pray God to worke so in vs as wee may not bee double hearted to flatter our selues Iere. 13.23 Rom. 2.5 And for the same cause the holy scripture telleth vs that he which knoweth not how hard it is to come to repentance deceiueth himselfe The Papistes imagine that they can helpe themselues and further themselues to repentance by their owne freewill Loe what their ouerweening is But let vs vnderstand that it is a singular woorking of the holy ghost when it pleaseth him to leade vs to repentance For what else is it than a renewing of the man Is it in any mans power to create himselfe No but God fashioneth vs newe againe and therefore that prayse is to be giuen vnto him Againe our wittes are vtterly dulled or rather starke blinde God must bee faine to inlighten them And is that in our power Whereas there is nothing but corruption in our hartes whereas there is nothing but secrete rebelliousnesse and malice God must be faine to rid and clense away euery whit of it And therefore let vs marke well that there was no repentance in this people although they were touched before It might well bee a signe that God had compassion of them but true repentance requireth not onely an acknowledgement of our faultes but also that wee shoulde be sorye for them and that vppon the feeling of our owne euill wee should goe vnto GOD referring our selues wholy vnto him and seeking nothing but to bee gouerned thencefoorth by him forasmuch as we haue nothing but frowardnesse in our selues But the people were not yet come to this poynt and so wee see they were not ripe to repentance And as touching their weeping true it is that they had some feeling and vnderstanding but that was not enough
themselues with all superstitions And what shal be their rewarde Euerlasting death That is the payment of all such as cannot finde in their heartes to serue God quietly and to keepe his law and his word But to the intent wee may not thinke that this serued but for that one time Moses sheweth that the lyke should befall to all such as misbehaue themselues and withdrawe themselues from the Church And this vengeance of God hath bin accomplished vppon the greater parte of the world as we see already For whence came the hellish confusion of poperie Euen of gods iust punishment for the rebelliousnesse of the world because men were hardharted and would not stoope For when God caused his Gospel to be published then was the trumpet sounded to the end that all men both great and small should haue bin brought vnto him But we see what befel on mens behalf They would in no wise stoop they were very loth to doe that And not that onely but also some defied God openly when hee would haue brought them to his lure and othersom made countenāce of obediēce through hipocrisie but it lasted not for they were vnconstant and fled touch anon after Therefore it behoued him to punishe such spiteful wickednesse and so he did Because they would not obey the trueth therefore did lying get the maisterie of them 2. Thes. 2.11 God gaue Satan the bridle so as his errors wrought effectually in besotting such as had wilfully shut their eyes against the doctrine of saluation when it was offered them Now then sith we see that God offereth vs great good nowadayes in gathering vs into his flocke and in giuing vs his worde whereby we haue life and saluation let vs learne to inioy so greate a benefite For God mocketh vs not when hee telleth vs that he is our father and Sauiour Hee taketh not the thinges with the one hand which he gaue vs with the other Onely let vs be contented to continue still in the possession of his grace But yet besides this let vs stand in feare of this horrible curse of seruing straunge Gods and of being bereft of the pure religion for refusing to make our commoditie of the honor and priuiledge that God giueth vs in drawing vs to him and in shewing vs that hee is willing to reigne among vs. And Moses speaketh here expresly of the vanitie of idols to the ende that the people may bee the better touched therewith For the wretched Paynims in worshipping a peece of woodde or stone could not conceiue what an abhomination it is to worship a dead thing But they that knew the liuing God euen the GOD that giueth lyfe to all thinges ought better to perceiue that it is against nature yea and a detestable thing to worship a puppet so whether it were made of woodde or cast of mettall either golde or siluer For they bee all of them corruptible creatures and without GOD there is no lyfe without his power there is no mouing So then Moses hath set downe these circumstances Act. 17.28 to y e end that the people might knowe that they shoulde not be punished lightly but that in disobeying God and in refusing to keepe themselues holy vnto him they shoulde defile themselues And it is good reason that when God hath shed foorth his grace vppon vs wee should bee punished the more grieuously if wee cannot profite our selues by it The more then y t euery of vs hath made proceedinges in Gods grace the more earnest let him be to loue him and serue him vnlesse we will haue him on the contrary part to vse the extreme rigor that is spoken of here Howbeit herewithall as I haue touched already Moses sheweth that God will not so punishe his people as to leaue them in despayre but that hee intendeth a cleane contrary ende that is to wit to bring them to repentance And surely this is a very notable place For although God thunder against vs so as to our seeming we may iudge by all lykelyhood that he is minded to make cleane riddance of vs without any mercie yet notwithstanding hee seeketh our saluation by that meanes and giueth vs alwayes space of repentance at leastwise so long as his word is preached vnto vs. For somtimes the gate is shut vp and we must euer beare in minde how the prophet Esay sayth Esa. 55.6 Seeke the Lorde while hee may be found And againe in another place correspondent vnto this Esa. 49.8 he sayth I haue heard thee in conuenient time I haue succored thee in the day of saluation Hereby it is shewed vs that there is still space of repentaunce and the gate is still open for vs to come vnto God so long as hee giueth vs his worde But if wee passe not to enter while GOD giueth vs the meane wee shall bee bereft of his worde and then may wee well seeke after him howbeit but as blinde folkes that grope in the darke for the Lorde will haue shut vs out from him But here Moses teacheth that although God seeme vnmeasurably sharpe in chastising his children yet notwithstanding he giueth them space of repentance and ceaseth not to haue a care of their saluation For hee sayth When thou art so scattered if thou seeke thy God thou shalt finde him yea verily if thou seeke him with all thy heart and with all thy soule Now that wee may the better vnderstand the thinges that are conteyned here let vs note first of all that when men are once gone away vnto wickednesse it is very hard to fetch them backe againe vnlesse they bee subdewed by maine force And that ment Moses to expresse in saying Then shalt thou seeke the Lord thy God When is this then not when the people are ful fed nor when they haue store of al Gods benefites for wee shall see in the song how the people are lykened to ouerpampered horses which are kicking and wincing against their masters Deut. 32.15 and will not suffer thēselues to be handled Moses then meaneth that the people should be faine to bee reformed after a forcible manner for as I sayd afore that is our nature If wee be once gone astray GOD shall neuer get vs home againe till hee haue throughly tamed vs. True it is that hee coulde goe another way to worke and it is not for that he is vnable to reclayme vs by his holy spirite if hee listed but hee intendeth to shewe vs what our lewdenesse is and that is the cause why he vseth these inferiour meanes This is the first poynt which we haue to marke vppon this place And hereunto aunswereth that which is written in the second of Osee Osee. 2.5 for there our Lorde complayneth of the Iewes saying that they bee lyke a harlot that hath forsaken her husband and giuen ouer her selfe to all commers bearing her selfe in hand that she is best at ease when she may receiue rewardes and bee catching and snatching on all sides
is conteined therein is good iust and rightfull but also that men shoulde thereby shew whether they were obedient to God or no. And in that respect he saith to the ende that thou shouldest feare the Lorde thy God and keepe his commaundements and statutes By this word Feare he doth vs to wit that God in giuing forth his Law ment to trie what we be and whether we be willing to serue him or no. For although we coulde doe all his commaundements in such sort as no fault could be found in vs to the worldward if in the meane whyle the feare of God be not rooted in our hearts to yeelde him such reuerence as to be willing to be his all our life shal be but a fond pompe for wee must not thinke that God is satisfied with outward apparances How muchsoeuer they be commended of men Luke 6 1â— they bee but smoke before him Then if wee minde to keepe his Lawe dewly and to haue our life acceptable vnto him we must beginne at this point of yeelding him such reuerence as to be desirous to bee vnder his hande and gouernement and to doe him homage as to our soueraine Lord to giue ouer our selues to him as to our maker and to honour him as our father If we be thus minded it is the beginning of all the Lawe and of al righteousnes And that is the cause why it is sayde that the true wisedom is to feare God Proâ— â—â— â— 9.10 And if we will know whether we haue profited in gods lawe or no we must alwayes sift search our selues whether we haue such desire zeale that God shold be honored glorified by vs. For if there be that feare in our hearts y e fruits therof wil shew themselues both in our feete and in our handes y t is to say in al our members according to y e rule which he hath set downe in publishing his law And as for them that boast of the feare of God neuerthelesse behaue themselues lewdly in their conuersation they belie theÌ„selues w t their own mouthes bewray y t they be shameles in bragging so of the feare of God Now then we see here a text which is well worthie to be marked wherin Moses declareth that to serue god well first we must giue our hearts vnto him so as it sufficeth not to haue all y e vertues y t can be imagined to outward shew vnlesse a vertuous mind go before them secondly that the feare of God is no secret or ydle thing but y t although it bee inclosed in mens harts yet neuertheles it must shew it self in their liues for it is the heart that gouerneth both the hands and the feete and all that euer is besides Therefore if wee feare God we must learne to shew it by our deeds and by proofe euen by framing our life according to his will Now herevpon we may gather that God disalloweth all that euer men can doe when they turne away from his worde As for example the Papistes are alwayes seruing of God as they themselues say but in the meane season what doe they They take much paine but they bee neuer a whit the forwarder because they haue nothing among them but mens inuentions Their seruing of God is to biblebable or to kneele downe before puppets or idols to scudde from altar to altar to cause Masses to be chaunted to gadde on pilgrimage to fast such a day in the honour of such a saint and to eate no flesh vppon fridayes and saturdayes To bee short it is a gulfe of all baggage couered with the name and title of Gods seruice But shall ye find that euer God vttered one word or syllable concerning such thinges No. It was euery whit of it deuised by men Nowe let vs consider by this texte whether God accepteth such seruice for good and lawfull Nay contrariwise he saith thou shalt feare the Lorde thy God and keepe all his commaundements and statutes So then when men turne from that way and followe their owne imaginations and the inuentions of men thereby they shewe sufficiently that they haue no feare of God in them for else they woulde offer him the sacrifice which hee preferreth before all things namely the sacrifice of obedience as is shewed in the first booke of Samuel the fifteenth Chapter 1. Sam. 15.22.23 Insomuch that if a man herken not vnto Gods voice to submit himselfe thereto but contrariwise followeth the inuention of his owne braine or the thinges that other men haue deuised surely it is an ydolatry and as badde as witchcraft which God abhorreth After that manner doth Gods spirit speake of it notwithstanding that mortall men doe deeme the cleane contrarie Now then wee see howe Moses declareth here that if we feare God in good earnest we will also doe him the honour to be ruled by his will so as we wil not take leaue at mens handes to doe what they thinke good but stop all mens mouthes when God speaketh and open our eares to hearken what hee saieth and receiue the same But yet for all this it is not ynough for euery of vs to imploye himselfe in the seruing of God wee must also procure to the vttermost of our power that he may be worshipped of al men yea and that his seruice may continue euen after our decease so as his honour may abide fast setled when we bee deade and gone out of the worlde not be abolished with our transitorie life And that is the cause why Moses saith thy children and they that issue of their race shal continue in seruing God in keeping his law Therfore let vs mark well that here Moses not onely exhorteth euerie man to serue God by framing his owne life according to the Law that he hath giuen vs but also willeth fathers to take paine in bringing vp their children and to leaue such seed after them so neere as they can as God may be honored in their ofspring and his name bee euer purely called vpon that by that meane such as descend of vs may bee blessed and his couenant which conteineth our saluation indure for euer not perish though we our selues be mortall But wee see that fathers are so farre of from discharging their dueties in this behalfe that they giue such examples to their children as they may seeme to haue conspired to abolish al feare of God and all keeping of his Lawe And therefore no maruell though God withdraw himselfe from vs and seeme to be minded to cut off the benefits which he hath bestowed vpon vs. For are we worthy of y e continuance of them towards vs seeing we bee so negligent in causing his seruice to continue in perfect and vnappaired state But yet for al that this must not bee spoken to vs in vaine Therefore let vs indeuour to teach such as shal succeed vs so as God may euer bee worshipped and knowen to bee the father and Sauiour of
name should be magnifyed in all ages and that wee shoulde indeuour to the vttermost of our power that it decay not with vs but continue still vnappayred and florishe and reigne euen after wee be dead The other reason is that hee intended to quicken vp the Iewes to serue God with the better courage by putting them in minde of the deliuerance which God had wrought for them for needes must they haue bin too vnthankefull if that had not prouoked them to serue God Now then the intent of Moses is that those to whom he had declared the Lawe should not onely indeuour themselues to serue GOD during their owne liues but also finde the meanes that their children and successors should followe them in the same trace And this lesson belongeth to vs as well as to them For wee know that God calleth vs with the same condition not onely that we our selues should serue and honor him to our liues end but also that we should haue a care to cause them that come after vs to doe the lyke Verily there are very few that dischardge themselues in that behalfe but yet are we bound vnto it and there will be no excuse for vs if wee doe not our indeuour Therefore let euery man haue an eye to himselfe and let vs not thinke it enough to haue serued God so long as wee our selues liue but that we must also findy y e meanes that his name may continue for euer and that his trueth may alwayes bee knowen so as although wee bee taken out of the world yet they that come after vs being taught by our meanes may linke in with vs into the same fayth and so fashion themselues thereunto as God may alwayes be gloryfyed honored vnto the worldes end And specially they y t haue children ought to thinke that it is they to whom this warning is giuen True it is that euery one of vs is bound thereto for himselfe yea and we must teach eueÌ„ the most straungers so as the man needeth not to be my sonne or my nephew or my kinseman whom I should indeuour to cause to serue God to be of the same faith and religion that I am of but yet they which haue children ought to consider that they shall yeelde account for it if they doe not what they can to hold them in the feare of God and to see them so instructed and stablished in the pure doctrine as they may continue in it and as the knowledge of Gods trueth may still be conueied ouer from hand to hand Thus yee see what we haue to remember vppon this place where Moses sayth If thy childe aske hereafter what these commaundementes statutes and ordinances meane Now there is also a second poynt which is that Moses intended to stirre vp the people to honor God and to obey him because they had bin deliuered by his mighty hand Therefore it is all one as if hee should say Bethinke your selues well of the good which your GOD hath done for you for he hath shewed himselfe to be your redeemer hee hath smitten the realme of Egypt a people that did set greatly by themselues yea and which was rich and wealthie and where was nothing but all maner of pompe and glory to the worldward and yet notwithstanding your God hath loued you so dearely that he hath not spared the Egyptians for your sakes but hee hath smitten them with plagues and powred out such vengeance vpon them as is horrible to thinke of Hee hath stretched out his strong arme to bring you to this land which hee promised to your fathers Seeing then that God hath shewed himselfe so gratious and liberall towardes you and preuented you of purpose to be your father is it not reason that you should giue your selues to him all your lyfe long and indeuour to serue him and at leastwise shew that yee haue not forgotten his so great and inestimable benefites Yes And so wee see that forasmuch as the Iewes might bee negligent in keeping Gods lawe Moses renewed the rememberaunce thereof and set their deliuerance before them that they might bee the better minded and consider that they were bound at leastwise to serue GOD in such wise as they might acknowledge themselues to bee the same people whome hee had once deliuered after a maruellous fashion and with wonderful power Like as at this day if a man should speake to vs of the Christian religion and say Beholde our GOD hath vouchsafed to make vs partakers of the redemption which hee wrought in the person of his Sonne and therefore it is good reason that wee shoulde bee gathered here together vnder his worde to take him for our father and Sauour because hee hath chosen vs to bee his people And whereas Moses declareth that the Iewes were deliuered out of Aegypt hee meaneth to doe vs to witte that God intended to shoule them out from all other nations specially by assigning them the inheritaunce of the Lande which hee had promised to their fathers Yee see then how they should haue sanctifyed themselues to the seruice of God and haue held theÌ„selues in obedience to his law because he suffered them not to be intermingled with y e infidels but made a seuerall nation of them alone by theÌ„selues And hereupon we haue to note y t such as seeke counsell at Gods law doe alwayes finde instruction our Lord procureth them ayde help to bring theÌ„ to the knowledge of the truth It is sayd If thy sonne aske thee what meane these statutes He presupposeth that the children are not so brutish as at leastwise not to be willing desirous to knowe why they vse such maner of seruing God And wee see it is Gods ordinance that the fathers should helpe their children True it is that the fathers ought not to â—ary for that but if they see their children to be despisers of God or vnruly and carelesse both of the saluation of their owne soules and of all Christianitie and fayth they ought to correct such vices But the matter which wee treate of as now is that if children bee willing to learne and to profite God here assigneth them their fathers to be their teachers and schoolemasters to shewe them why the lawe was giuen Herein then wee see that if wee haue any good will to knowe the trueth our Lorde will not suffer vs to bee disappoynted but wil finde the meanes that wee shall know whatsoeuer hee thinketh profitable for our saluation And although hee appoynt not mortall creatures to teach vs yet will hee worke in such wise by his owne power as wee shall not bee destitute of knowledge But our owne slothfulnesse is the cause that GOD shutteth the gate against vs and that wee abide still in darknesse lyke blinde wretches For what is hee that vouchsafeth to seeke after the will of his GOD Wee bee giuen to worldly thinges to our owne pleasures to our owne vanities and to all manner of worldly businesses
to whom the glorie of that benefite ought to bee yeelded And when wee haue bread to eate it is not the bread that sustaineth vs but it is God who powreth out his goodnesse continually vpon vs. Although he apply those meanes to our vse yet is it he himselfe that worketh it is he that is the author of them And in that respect is it that hee saith hee will breake the staffe of breade 〈◊〉 4.16 â—â— 16 〈◊〉 28.23 〈◊〉 2.21.22 True it is that hee threatneth to shut vp the heauen as if it were iron and to make the earth to bee of brasse so that when the earth crieth out to the heauen the heauen shall not heare it God then when he intendeth to send barrennesse vppon a land vseth such meanes as he thinketh good by reason whereof wee haue not wherewith to sustaine our selues in so much that when the grounde hath borne a haruest good and great ynough yet wil God wel ynough diminish it and make it to moulder away yea and when the corne is caried to the mill it shall consume in the grinding and when it is brought from the mill to the ouen if it bee measured or weied againe Leui. 26.26 it shall not hold full weight and measure Howbeit we must come to this point that the strength which bread hath is not of y e bread it selfe but of Gods breathing of this woord into it whereof Moses speaketh here that is to wit that when God will haue vs to bee nourished and susteined by the bread he vttereth his goodnesse towards vs by making vs to feele his blessing which sheadeth it selfe into it after a secret fashion Albeit that we behold it not with our eyesight yet must wee be throughly perswaded of it by faith Then let vs marke well that when wee haue whereof to feede we must not be so doultish as to think that the power is inclosed in the breade or in any other vittles or drinkes but that therein God vttereth his goodnesse towardes vs and sheadeth it into vs as we see the raine come from heauen which moisteneth y e earth and giueth it strength On the other side if wee haue want let vs vnderstand that God can sustaine vs by turning bread into Manna that is to say if all ordinarie meanes fayle vs God will prouide for vs after another fashion as wee see hee remedied the necessitie of his people when they were in the wildernes Matt. 4.4 And for y e same cause did our Lord Iesus Christ answere Satan it is written that man liueth not by bread only but by euery word that commeth out of the mouth of God For Sathan tempted him to distrust vnder colour that in the wildernesse God sent him not the thinges that were expedient to liue withall He had not any foode there and yet in the meane while he was pinched with hunger as a mortall man for he vouchsafed to become subiect to our passions or sufferinges Now heere vpon Sathan taketh occasion to enter vppon him saying Seeing thou art the sonne of God shouldest thou want any thing Is it not reason that all creatures should serue thee yes for thou art the heire of the world Thou hast no bread and therefore thou must be faine to try the power of God that these stones may bee turned into bread or else thou seest how thy God forsaketh thee for if he had a care of thee thou shouldest perceiue his blessing and fauour so as thou shouldest haue heere wherwith to susteine thee Now theÌ„ seeing thou wantest such helpes it is a signe that God hath no regard of thee But Iesus Christ aunswereth hereunto I shal be susteined well enough though bread faile mee And why For the life of man dependeth not vpon these meanes And surely God were of very small and weake force if hee could not helpe a man but by breade he should be no better than an earthly man A riche man can doe welinough if hee haue wherewith but if he fall into pouerty he must be faine to begge a good heart to call vpon God and commit our selues vnto him assuring our selues that he will neuer faile vs. That is the care which God willeth vs to haue Neuerthelesse wee must also put the thing in practise that is spoken here that is to wit that God will giue vs sufficient to serue our turne so as if we want cote or shooes he will either prouide vs of them or else make one paire of soles to doe vs more seruice than a doosen when it pleaseth him And we may see this with our eyes For they that are warmest clad fayle not for all that to bee as it were halfe dead thorowe colde and on the other side whereas it seemeth that poore folke should starue and bee frosen with yee a hundred times ere the yeere goe about God warmeth them yea and they bee so preserued as though he kept them in a stooue or as though some PhisitioÌ„ were alwaies at hand with them ministring good remedies to them to saue them from the colde After that maner doeth God worke And that is the cause why that in the time of the Law God commanded that all newe things should be blessed Leui. 23.10.14.19 23. Num. 15.20 to the ende that men should thinke vpon him consider thus with themselues Go to I haue a newe garment and I must looke that I thanke him for it which gaue it mee For seeing it pleaseth my God to clothe mee thus and to giue me this apparell to vse it as mine owne it becommeth me to acknowledge that it is of his goodnesse and mercie that I am so prouided for Yee see then that the intent why he caused all things to bee dedicated vnto him which men should occupie was that they should acknowledge the giuor of them and that if he blessed not the helps which he had giuen them all was nothing and noughtwoorth And as for now adayes although wee haue not the like Ceremonie yet must we hold still the truth thereof Nowe for a conclusion Moses addeth Knowe thou in thy Heart that as a father nurtureth his owne childe so hath thy God nurtured thee In deede the hebrew woord that Moses vseth in this place signifieth sometimes to Chastise and therefore it might be taken as if he sayd thus Know thou that the intent of thy God in all the afflictions which thou hast indured hath beene to correct thy faultes that like as a man intending to reforme his child when he hath doone a misse taketh the rod by and by in his hande so likewise thy God hath chastised thee not suffering thee to become an vnruly and froward child but holding thee alwaies vnder awe And this doctrine were very good but the same woord doth by a similitude betoken likewise all instruction and good gouernment No doubt but the intent of Moses in this place was to make a generall conclusion of the matters that hee had treated
ynough for him to haue sayde Remember thy selfe But forasmuch as men doe what they can to rocke themselues asleepe and seeke meanes to sooth themselues Moses doeth as it were twitch them by the eare heere saying Goe to sirs it is not for you to fall a sleepe in this matter although your nature be inclined thereto yet must you not burie your sinnes but yee must beare them still in minde and sette them before your eyes and then shall yee haue cause ynough to humble yourselues Thus are we warned here to bethinke vs oftentimes of the faultes that wee haue committed and to beware that wee seeke not vaine colours ne thinke not that wee haue spedde well when wee haue founde some trifling shifte to iustifie our selues with all but to learne to cast our selues vtterly downe and to mislike of ourselues and to bee as men condemned so as there remayne none other shift for vs than to flee for refuge to the infinite mercie of our GOD. That is the greatest benefite that wee can deuise to worke to our selues all our life long But howe shall wee be brought to it By the knowing of our faultes Now then in steede of shunning it as a matter of greefe and whereas weebe loth to thinke vpon the offences that haue prouoked Gods wrath let euerie of vs bethinke himselfe of them early and late and let vs enter into the examination of our selues to say Alas howe haue I liued in this worlde Againe lette vs not thinke vppon other folkes faultes to make a buckler of them as wee bee wont to doe but let vs call all our owne life to minde nowe one sinne and nowe an other and let vs cast foorth our sighes and sobbes before GOD as witnesses that wee be not willing to besot our selues nor to burie our selues in our owne dunge by weltring in it but rather that wee woulde faine attaine to his righteousnesse as whose indeuour is to hate and abhorre our sinnes and to magnifie Gods grace towardes vs. Which thing can not bee doone vnlesse our sinnes mislike vs and wee thinke thus with our selues Well then needes must GOD haue vsed greate goodnesse towardes mee seeing he hath called me at such time as I was forlorne Againe since his calling of mee howe oft haue I deserued to bee shaken off and to be quite cutte off from his Church And yet for all that hee beareth with mee vnto this houre and continueth his goodnesse towardes mee still Thus ye see howe wee must bethinke vs of our sinnes to the ende that Gods goodnesse may be knowen and that wee may not onelie taste of it but also be fully satisfied with it And furthermore according to Saint Paules exhortation which is that euery man shoulde quicken and spurre vppe himselfe when he seeeth his fleshe willing to drawe him to forgetfulnesse Let vs not thinke it straunge though it be some greefe to vs at the first to thinke vppon our sinnes For why wee be inclined to the sayde hypocrisie but yet must we fight against it and beware that wee feede it not And so lette vs practise the thing that Moses telleth vs here which is not to forget As howe not that we can alwayes minde it as reason woulde wee shoulde but that the deceiuer foade vs not in our owne vaine flatteries so that although hee stoppe our eyes for a time yet God doe take away the towell and make vs to see our owne dishonestie in open light so as wee be ashamed of it And therefore when wee bethinke vs of our sinnes and offences let vs looke into our selues 1. Cor. 11.31 and quickē our selues vp for we must play the iudges towards our selues if we will obtaine mercie before GOD. Yea and if we will yeelde him the dewe prayse of his grace Iosua 7.19 wee must come to the acknowledgement of our sinnes And that must not be done for once onely but euerie of vs must giue himselfe to examination both euening and morning and vpon the knowledge of one faulte wee must goe to the sifting out of an other Trewe it is that in this case there is no measure neither can we be too circumspect But yet must men mislike of themselues so farre as to learne to glorifie GOD accordingly that is to say to reserue no prayse at all to themselues no not one graines waight but to yeelde all goodnesse vnto him alone and to acknowledge that there is nothing but euill in themselues Thus yee see whereunto the knowledge of our sinnes ought to leade vs. And we must neuer cease vntil we be come thither and when we be come thither we must continue in it still For at euerie turne we shall stumble into this blindenesse againe so as wee shall be prouder than we were afore according as wee see that such as haue liued in humilitie doe in the ende become greatest trusters to their owne witte when they haue once forgotten themselues So then lette vs alwayes beare this lesson in minde vnto our liues ende for humilitie is so perfecte a vertue as wee shall neuer finde it so substantially in vs as we woulde wishe And therefore must we continue in the sayde endeuour vntill wee be quite ridde of all the presumptuousnesse of our fleshe For pryde is the sinne that will bee last corrected and it is the roote of all other offences Thus yee see what wee haue to remember vpon this text where Moses sayth Rremember thy selfe and forgette not the faultes which thou hast committed Nowe he addeth Howe thou diddest anger thy God in the wildernesse I haue tolde yee breefly alreadie that the people were so muche the lesse to be excused for that they hauing knowen the wonders which GOD had wrought at their comming out of Aegypt ceassed not to bee so malitious and frowarde as to spitte out their poyson against GOD. If they hadde done it afore truely yet they hadde beene worthie of blame but yet had their sinne beene more tollerable But nowe hadde God vttered his mightie arme in deliuering those wretches out of the cruell bondage wherein they were and yet notwithstanding euen after Gods working in that wise and after they had seene the apparaunt signes of his maiestie they cease not to striue against him still and must it not needes be that the deuill possesseth them and that they bee as good as bewitched with their owne malice So then it is not without cause that Moses noteth here the place of the wildernesse to the ende that the people might bee the more humbled and feele the greatenesse and hougenesse of the offences which they had committed forasmuch as they were al at one poynt as if GOD had not vttered himselfe vnto them at all For it may fall out that sillie soules which neuer tasted of Gods trueth nor of his workes shall ouershoote themselues and be caried away But seeing that GOD came so neere vnto the Iewes and tolde them I am your Sauiour I take you into my
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
owne lewdenesse and vnthankefulnesse but lette vs endeuour to fare the better by it by beeing washed in our soules that is to say by mortifying our owne imaginations reasons and lustes and by offering vp of our selues in sacrifice vnto god to the ende that he may renewe vs and that nothing else but his spirite may reigne in vs so as hee may beare the whole swaye This exhortation is made vnto the Iewes because it was their dutie to apply their sacramentes vnto such ende Neuerthelesse let vs marke that it is not in our power to performe the thing y t is required here For although the Iewes ought to haue bin circūcised in their heartes yet was it verie necessary that God should worke in y t behalfe Likewise it standeth vs in hande nowadayes to mortifie our selues we be cōmanded so to do but yet must wee be faine to resort vnto God who reserueth to himselfe y e office of renewing our soules And that is the cause why it is sayd y t our Lorde Iesus Christ is only he which baptiseth with fire the holy Ghost Iohn 1.33 For if a man y t ministreth baptisme had power to regenerate then had he in himself the power maiestie glory which is giuen to y e sonne of God But our baptising is only with water y t is to say we haue but the signe of baptisme cōmitted vnto vs yet notwithstanding our doing is not in vaine for we must needes be faithfull witnesses of God And forasmuch as we doe it in his name we must not thinke y t the thing is voide vnprofitable But yet for all that it behoueth vs to resort to our Lord Iesus Christ and to consider y t our ministring of baptisme in his Church is by his authoritie therefore that it belongeth vnto him to make it auaileable that it is only his spirit wherby we be regenerate For if euerie man could wash his own soule it might be sayde that the minister baptiseth with water and y t euerie man baptiseth himselfe with truth but it can not be sayd so for that were as much as to robbe Gods sonne of the thing that is peculiar vnto him He hath reserued that honour to himselfe neuer giuen it to any creature no not vnto y e Angels of heauen Therefore let vs vnderstand that nowadayes when it is tolde vs that we must make the outwarde signe auailable vnto vs by being baptised in our soules we must therewithall immediately submit our selues vnto God praying him to performe the thing by the power of his holy spirit which he representeth to vs outwardly by the figure thereof and to mortifie and renewe vs in such wise as we may haue the trueth of baptisme sealed vppe and ingrauen in our soules In like case was it with the people of olde time True it is that here Moses exhorteth y e Iewes to Circumcise their heartes but yet we shall see hereafter Deut. 3◠6 howe he will say the Lorde our God themselues so ill as it was verie requisite for thē to be done to vnderstand that it was but a fondnesse for them to boast themselues to be Gods people Nowe to the intent we may learne to put this doctrine in practise as it ought to be Let vs vnderstande that such as will needes harden them selues in naughtinesse shal be destroyed by God who will make them to feele y e force of his power according to this saying of his If ye fall to stubbornes with me Leuit. 26.23 24. I will deale stubbornly with you againe And it is all one with this saying of the xviij Psalme Psal. 18.27 With the frowarde I wil be froward and I wil deale roughly with such as harden thēselues against me Then let vs learne that Gods intent is to lay a yoke vppon our neckes by his worde of purpose to bring vs in subiection to his righteousnesse And all is for our benefite Insomuch that although it bee so vnpossible for vs to fulfill the Lawe that wee can not so much as put foorth one of our litle fingers to the furtheraunce of it no nor once thinke a good thought yet is that yoke gentle amiable of it selfe and all the harme of it commeth of our selues For if wee will not bowe downe our neckes but strout them out as hard as if they were steele or brasse so as in steede of being as Oxen to labour or as sheep to heare the voyce of our shepherd we become sturdy buls and fall to striking with rage furie to shake off the yoke so as we not only followe not the worde but also shake off all subiection and inharden ourselues against God what excuse will there be for vs seeing wee yeelde not ourselues vnto him willingly to be taught at his hande Yet for all that we see how the world goeth God therefore must be faine to ouermaster vs to tame vs by maine hande And in verie deede looke what afflictions soeuer light vpon vs we ought to take thē as strokes of Gods hād to make vs bowe our neckes vnder him and to become tractable and obedient But when we go awke and cleane contrary after that fashion thē doth he threaten vs thus by Moses I will deale stubbornely as well as you He vseth that terme of purpose to the intent y t men should not dally with him For at the first blush the saying might seeme straunge which I alledged out of the xviij Psalme Psal. 18.27 namely that hee will deale frowardely with such as are froward For howe can that be Can God be frowarde No But it is all one as if he shoulde say yee shall finde in me a greater hardnesse than yours is Let vs incounter together and see which of vs is stoutest and best able to holde out I tell you it is you that are like to be confounded and go to wrecke And therfore let vs leaue our naughtinesse and repaire vnto God while he calleth vs and when we be come to him let vs suffer ourselues to be gouerned by his holy spirite which is the spirit of meeknesse that we may submit our selues obediently vnto him And for perfourmaunce thereof lette vs marke the lesson that Moses addeth immediatly The euerlasting thy God sayeth he is the God of Gods a great a mightie a strong God yea but let vs marke also that he doth not accept that is to say regard mens persons but iudgeth according to the truth Beware therefore y t ye trust not any more in your circūcision nor in such like thinges but beare in mind that God wil haue your seruice to be such as your hearts may be wholly dedicated vnto him and that he wold haue you to submit your selues vnto him so as he may haue you in his possession and you enioy the inheritance which hee promised to your fathers and which belongeth vnto you Gods greatnesse which Moses speaketh of in this place is the first
him my image shyneth most perfectly in him which is shewed soorth in his Gospell and therfore they that are members of his bodie are made partakers of all the benefites which hee hath in him That is the way for the promises to haue their effect and force in vs and not to looke simply to the doctrine of the lawe For when God sayd I will giue you the lande to whome spake he To all the people But yet with condition if yee keepe my commandements And that was made voide As howe Because the people were disobedient and kept not couenant with God And so ye see that the whole couenant was broken so as God was set free againe and no longer bounde vnto them because it was tyed to a condition What doeth he then He sends vs a king to whome he sayeth I will giue thee the lande for thine inheritance Hee vseth the selfe same wordes that are set downe here by Moses I will giue thee the lande saith hee for thine inheritance from the wildernesse vnto mount Libanus from the riuer Euphrates to y e great sea And to whome doth God giue it To Dauid Salomon True it is that he had giuen the same land afore to all the people but the people were banished from it through their own fault And was it then but for one onely person was it the worthines of Dauid or Salomon that made God willing to giue them the thing which hee had promised to al the ofspring of Abraham No but it was because they were a figure of our Lorde Iesus Christ. And in verie deede when the Prophets intended to assure the people of the quiet state that was promised to thē and of the inioying of the land they saide I will raise you vp a Dauid Now then Gods offering to lay foorth his riches to al men without exceptiō in his law to maintaine them withall in this present life is as if he should say whatsoeuer I haue promised to giue to the fathers of olde time belongeth to you also at leastwise if ye obey my law throughly in all points not by pieces starts But wee be so farre vnable to discharge our selues of that duetie that we fall to despising of God so as hee is faine to shewe himselfe an enemie vnto vs. That is al that we be able to win by our keeping of the lawe if we wil needes stick simply to it as I sayd afore Neuerthelesse there is this other remedie for it Whē our Lord Iesus Christ cōmeth forth reacheth vs his hande to pull vs to him then we find that he is not without cause termed the vniuersal heire of all the goods which God his father hath And his possessing of them is not for himself 〈◊〉 1. ◠17 for he is one selfesame essence w t God the father he hath bin the God of glory at all times 1. Cor. 2.8 Matt. 28.18 Phil. 2.7.9 But in this flesh of ours in our humaine nature wherewith he was clothed he was ordeyned chiefe king and the dominion of the worlde was giuen vnto him euen as wel in heauen as in earth Now then if we be once graffed into his bodie and perfectly made one with him then shall wee recouer that thing in him which we cannot obteine by our deedes deserts And then shal we see that Iesus Christ beeing raised againe vnto glorie wil of his goodnes drawe vs after him to make vs partakers of all things that he hath Furthermore the telling of this thing vnto vs is not to giue men scope to do euil but wee must marke that when God reserueth vs to himselfe to put vs in possession of his goods he doth also reforme vs by his holy spirite Yet notwithstanding all that euer we can do albeit that wee bee gouerned by God haue a good will to serue him is of no value at all if it bee esteemed of it selfe but yet for Iesus Christes sake God will accept vs and our workes and the inheritance shal abyde sure stedfast vnto vs for wee must not be afraide but that we shal attaine vnto it It is not giuen vs for our own sakes but because wee be partakers of our Lord Iesus Christ receiue the grace that he hath purchased vs so as we bee reconciled to God by his death passion in respect whereof he is mercifull to vs we be sure of the forgiuenesse of our sinnes because all our spots are washed scoured cleane away Although there bee sinnes imperfections in vs which might make vs blamable before God yet are we iustified and brought into his fauour againe when hee hath once renewed vs by his holy spirite Therfore if we go that way to work let vs not dout but the promise shal stand fast so as we shal feele the effect force of it to our saluation But in the meane while let vs not glorie in our selues for there is no matter nor cause why we should do so 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 and so to feele them as that misliking and condemning our selues for them we may submit our selues to our Lord Iesus Christ beseeching him so to reform vs by his holy spirit as Gods image may shine forth in vs and wee not faile to continue in the possession of the heritage which hee hath promised vs because it is not grounded vpon our owne workes deedes but vppon his freebestowed goodnes And moreouer let vs pray our Lord to be so gracious to vs as to giue vs such strength while wee passe through this world wherin wee haue a great sort of enemies to fight against that we may get the vpper hand of them be alwayes certified more and more y t he is neere at hand to such as call vpon him submit themselues vnto him that by y e meanes he may continually be glorified at our hands that it may appeare howe hee will alwayes vphold vs if wee fight vnder his standarde That it may please him to graunt this grace not only to vs but also to all people and nations of the earth c. On Fryday the xxvij of September 1555. The Lxxix Sermon which is the sixth vpon the eleuenth Chapter 26 Behold I set before you this day a blessing a curse 27 A blessing if ye obey the commandements of the Lord your God which I commaund you this day 28 And likewise a curse if ye obey not the commandements of the Lorde your God but turne out of the way which I cōmaunde you this day to go after strange gods which ye know not 29 And when the Lord your God shal haue brought you into the land which thou goest vnto to possesse it then shalt thou set the blessing vpon mount Garizim the curse vpon mount Eball 30 Are they not on the other side of Iordan on
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
set in authoritie preheminence let them vnderstand that their doings are an acceptable sacrifice to God because he beareth record therof in his law and y t the people also do conform thēselues so much the more willingly thereunto Wherefore wee must vnderstand y t the peruerting therof were a rebelling against God a despising of him Thus we see now how needful a doctrine it is for vs how greatly to our edifying y t our lord hath declared y t there should be one chiefe court of Iustice for men to rest vpon that they might not be in continual dout Neuerthelesse we must note y t our Lord would not admit appeales in all cases indifferently among his people For he saith If there happen any hard case wherof the iudgement is doutfull not easie to be determined because the Iudges namely y e inferior Iudges of euery citie be graueled in it Wherfore sets he down this Because it had bin too great a toyle for the people to haue bin driuen to repayre to Ierusalem for euery matter of sixpence or I wote not what such like Wee see as I haue sayde afore howe there are some vnsatiable men and such as could alwayes be contented to sindge themselues so they may scald others Nay ye shal see some so spitefull y t though they should eate their owne fingers yet they would go forewarde with their sutes in Law and whē they had wasted away their own substance they would euen hazard their liues also to procure trouble to their aduersaries Seeing then that it is manifest that such folk are caried away with rage or at leastwise with desire of reuenge it is good to bridle them And that is the cause why God woulde not haue all cases to come to Ierusalem For he had set a good order namely that there shoulde be iustice in euerie Citie yea and men of vnderstanding to giue iudgement of such matters as were to come to triall before them Prouided alwayes that the cause were not harde and doutfull So then let vs marke how it was Gods wil that the controuersies should bee ended with speede without troubling of the parties too much And seeing that his intent was such wee ought to frame our selues thereto as much as is possible for vs. And therefore if men intend to stablish a good order of gouernement and such as God alloweth let them followe this rule that quarels be not mainteyned betweene man and man but that if there be any controuersie they may soone be set at one againe so as the sute in Law be not prolonged nor men posted ouer from one to another but that things may bee so ordered as the parties may not be suffered to followe still their owne inordinate wils True it is that this vice cannot be so corrected but that some remnant of it will abide still Yet notwithstanding wee must goe as neere the marke as we possibly can seeing that our Lord directeth vs therunto Againe if a man intend to prouide for the pacifying of quarels among men so as might may not ouercome right yee see that ordinary Iustice cannot be forborne For inasmuchas God had chosen the people of Israel it is certain that he prouided the best meane that could be deuised for the mainteyning of them in peace and concord And in verie deede they were all of one linage descended of the race of Abraham and therefore inasmuch as there was such a brotherhoode among them it ought to haue beene the easier to haue continued them in quietnes On the other side they seeing themselues separated from the rest of the world and being there gathered together into one bodie in the name of God ought to haue born one w t another in reuerence of that holy bond Yet notwithstanding for their further preseruation God ordeyned this meane that there should be Iudges in euery Citie Then let vs conclude that as long as men liue here beneath they cannot forbeare Magistrates by reason of their infirmities Truth it is that euery man ought to carie the Lawe in his heart and euery man ought to doe al men right of their owne accord but we be blind and our affections cary vs away and besides that wee subdue not our vnderstanding neither do we holde our lusts captiues as we ought to doe Therefore we haue neede of a bridle for them And that is my meaning in saying y t wee ought to loue the state of ciuil gouernement and to reuerence it namely because it is a necessarie mean to maintain mankind in this world and w tout it al things would go to horrible confusion inso much y t wee should not only become as Dogs Cats but also be worse than wilde beasts Greately therefore ought we to bewaile our state seeing y t as I haue shewed afore wee which beare the Image of God cannot vse our freedome to behaue our selues according to reason and equitie Yet notwithstanding seeing we be so sore corrupted we must vnderstand y t Gods remedying of our diseases after that fashion is a point of his singular goodnes towards vs. But howsoeuer y e case stand if we wil eschewe y t men scratch not out one anothers eies ne eat not vp one another let vs follow y e rule which our lord sheweth vs here namely y t there be Iustice in euery Citie in euery other place and y t such as beare y e sword do watch so as no man oppresse another no man work any outrage or iniurie nor no man presume further than is lawfull Marke that for one point Now let vs come to that which is set downe here concerning Appeals If there rise any difficult doutful case betweene cause and cause wound and wounde or bloud and bloud As if he should say if there bee any cause either criminall or ciuile whereof there riseth doubt and men cannot decide it by giuing definitiue sentence on it let thē resort to the high courte We see then that Appeales are ordeined as wel for matters of life death as for matters of trespasse And now let vs see whither God woulde haue men to appeale To Ierusalem True it is that he doth not as yet name the place because it was not appointed out at y t time But he sayth Thou shalt go vp And Moseses speaking after that manner was after a sort in way of prophesie because the cituation of Ierusalem was higher than all the rest of Iurie But vntill the Ark was set there it behooued them to resort to the place where that was Againe here is no speaking of the king For the time was not yet come that God would set vp a kingdome among that people y t was to be stablished in the person of Dauid Yet notwithstanding there were alwaies Iudges accordingly as wee see how Iosua succeeded Moses and consequently the rest of the Iudges vnto Samuel at which time y e people would needes change their state Therefore vnto Samuels
their brethren lykewise Here our Lord declareth y t he would haue the wars which y e Iewes were to make to be made in his name And therefore hee woulde haue souldyours that should goe to it with a franke courage For if a man bee afrayd it is a token that he hath no trust in GOD for faith hath power to ouercome and to kill all fearefullnesse Not that wee shoulde bee without feeling for although wee rest vppon the fauour of GOD and call vpon him not doubting but that hee heareth vs yet are wee not senselesse so as wee shoulde shewe no token of infirmitie at all but wee shall alwayes get the vpper hande of it Then if wee bee ouertaken with fearefulnesse it is a signe that wee haue no trust in GOD. And howe shoulde hee helpe vs when we do him not the honour to trust vnto him And if we be not hardy hauing his promise whom may we blame but our selues that wee obtaine not the victorie Nowe then if wee trust not to that which our Lord hath promised then is it meete that hee should withdrawe himselfe from vs and giue vs ouer Thus ye see why expresse commaundement is giuen to Gouernours in this text to send home faintharted and couwardly souldiours I haue tould you already howe it was not lawful for the Israelites to enterprise warres vpon ambition or couetousnesse as wee see men doe noweadayes who vppon an eager desire of bearing rule in the worlde become vnsatiable gulfes in making warres and in shedding of mans bloud but the warres which the people of Israell made were vppon necessitie and GOD auowed them and blessed them in so dooing And bycause it was so hee woulde haue the souldiours to looke vnto him and thereby to assure themselues of his helpe Therefore such as were weake-hearted were not worthy to bee in the hoste of GOD for they should but haue bred confusion and that two wayes Moses noteth the one heere to bee that they should haue discouraged their brethren But there was this more that it was as a nourishing of GODS curse when such men were mingled with those that ought to haue their eye vppon the banner or standard of GOD displayed before them And this reason is to bee well weyed where Moses sayth that they might discourage the heartes of their brethren and that as their owne heartes faynted so they might make the rest of the people afrayde and dismaied too And as I sayde this reason is to be marked well for we haue experience of it in all things Let vs looke vpon any other businesse if there be but one loytering lubber he is a discomfort to all the rest of the company For one giueth courage to another and when men goe lustily to their worke there is no labour nor occupation so harde but it is gone through with and it not halfe so much payne to them when they doe their indeuour with a good will Contrarywise when any one falles to loytering hee makes al the rest of the company to droope But that is not all the ill yet For besides that such a slouthfull body will not straine himselfe to doe his duetie he will euer finde some occasion to cloake his shame and he will fall to murmuring and grudging so as a man were better to haue but two or three lustie fellowes that are will disposed to take paines than to haue two dosen of lither loyterers of whome one is ynough to marre all his fellowes This is manifestly seene If there bee any trouble what is commonly the cause of it It is that if some disordered person thrust himselfe into a companie of men hee is as a firebrand to kindle such a fire as cannot easily be quenched He falleth to sowing of his Darnell which spreadeth so farre from one to another that at length the trubble and disquietnesse growe so great as they cannot bee appeased agayne This is to bee seene in all our lyfe throughout And when yee come to publyke offices if there bee six skoore persones moe or lesse well disposed to gouerne the people and there bee but a two or three that drawe backe those feaw shall bee able to doe a hundred fould more harme than all the rest to doe good As for example in drawing of a cart wee see howe one restie Iade shall hinder foure or fiue good horses which woulde haue gone away roundely with the loade if that naughtie beast had not bin among them Likewise if in a common Councel or in a great companie there bee but one or two ill disposed persons which shall goe about to ouerthrowe all good order You would wonder to see howe vntowardly thinges will fall out And although a man woulde make an account of the contrarie bycause the greater parte seeme willing to doe good yet those two or three are ynough to ouerthrowe all and to put al to hauocke So then it is not for nought that GOD woulde haue all such to bee cutte off from his armie and that if men intended to haue GOD to beare sway among them and to shewe his power in giuing them victorie they shoulde at their going to warre shake off al that rabble which are good for nothing but to marre the rest by their mistrustfulnesse and leaud behauiour Wee see howe Gedeon went to woorke Iud. 7.3 â— â— and his example is notable aboue all others bycause that then GOD shewed himselfe after a most visible manner and by myracle more woorthie to bee had in rememberaunce than euer before And in deede it is not without cause that the Prophet Esay speaking of the deliueraunce which GOD woulde woorke by the hande of the Redeemer Esa. 9. â— sayeth that it shall bee as in the day of Madian that is to say in the victorie that was giuen against the Madianites by the hande of Gedeon For when hee had assembled a great multitude of men in the ende hee was commaunded to send home the most part of them againe bycause GOD intending to giue the greater glorie to his owne power woulde haue but a small nomber of men to doe it withall And who were they whome Gedeon reserued for that purpose GOD gaue him a token to know them by which was that when they came to drinke as many of them as lapped the water or kneeled downe to drinke should be sent away and that those which tooke vp water in their hands to drinke as they passed by without staying should goe on agaynst the enimies GOD gaue that marke And to what end To doe them to vnderstand that he would haue none to bee of his Crewe but such as were throughly disposed and well willing to go to battell against their enimies For that thing could not proceede but of an assured trust that GOD was with them For howe coulde three hundred men haue fought against a great armie specially with pitchers Lanternes and Lampes as though they had caryed bladders full of pease made for little children to
we ought to obserue what difference there is betweene God and men An earthly Iudge punisheth the faultes which are knowen vnto him but before God it is not so for we are al of vs giltie He which before men is faultlesse and can be charged with nothing let him come before God and there he shall finde himselfe short Againe we see not the cause why God punisheth young children euen such as are yet in their mothers wombe but he knoweth a reason why he doth so and we must with al humblenes of mind reuerence his iudgementes when a thing seemeth straunge vnto vs and wee be tempted to reason against him wee must submit our selues and know that we are too raw too weake to cōprehende the iudgementes of God which are so high And therefore let vs not measure God by men to binde him to doe that which earthlie Iudges are commaunded to doe for hee is not subiect vnto the same lawe and the reason why we haue declared And in deede he protesteth also by his prophet Ezechiel Ezech. 18.4 that he wil not punish the children for the fathers sake For it was nowe growen to a common prouerbe in Israell that they which were troubled with warre famine and other calamities would say What we are not so wicked that GOD should handle vs with such rigour for wee haue serued him wee haue done the best that we could Therefore we must needes say that God punisheth vs now for the faultes which were committed an hundred yeeres agoe and should nowe haue beene buried Thus men complained of God As in deed we see how men are too much enclined to iustifie thēselues by condemning of God Hereupon our Lorde aunswereth them no no this prouerbe shall be no longer vsed in Israel That the fathers haue eaten sower grapes the childrens teeth are set on edge for he which sinneth shall beare his owne burden the chastisement of his offence We see then that God doeth so punish the sinnes of the fathers vppon the children that notwithstanding all are culpable and there is not one which hath a sufficient excuse to aske a reason why God punisheth him And if any alleadge that he corrected Dauides fault by causing the childe to die which was begotten by him it is aunswered as I haue already touched that God will sometimes punish the children for the fault of their fathers but this is after his own maner which is incomprehensible vnto vs that is to say that he doth nothing but iustly and vprightly We shall not alwayes see the cause why hee doeth it for we haue already declared that our wittes are ouer grosse and dull to enter into the bottomelesse gulfe of Gods iudgementes But howsoeuer the case stande we must vouchsafe him so much honor as to confesse that when he punisheth the iniquitie of the fathers vppon the children he doeth it on good right And howe Will we say It is not for vs to enquire beyonde our measure Let vs content ourselues with this that Gods goodnesse is an vnblameable iustice and in the meane while let vs walke as hee hath commaunded vs. Let vs not say he doth this and why may not wee doe the like Yea but what are we For GOD knoweth his rule full well but we for our parte hadde neede to be helde in awe and vnder subiection and if wee woulde be at libertie to doe what seemed good to ourselues there would be too too great confusion Yee see then what we haue to beare in minde when it is sayde in this place that the father shall not be punished for the childes fault nor the childe for the fathers but that he which offendeth shall beare the punishment of his offence himselfe Nowe wee are warned also by the way not to intangle ourselues in the condemnation of those which haue offended For many are of opinion that they discharge not their dewtie except they maintaine an other mans wickednesse Oh say they he that hath doone this offence is my neighbour or my cousen or I knowe not what If I holde him not vp by the chinne if I seeke not to violate and corrupt iustice I shall not be thought to haue dealt with him like a kinsman like a friende or like a neighbour But we see what is sayde to the contrarie namely that hee which hath offended shall beare his owne sinne Therefore when wee see any one to offend let it grieue vs let vs indeuour to the vtmost of our power to bring him into the way againe but yet for all that let vs beware that we wrap not our selues in his condemnation seeing God hath exempted vs out of it And that is a thing which wee haue to remember yet further vpon this place The thirde lawe which Moses addeth in this place is That they shall not peruert the Iudgement and right of the straunger that they shall not treade the fatherlesse vnder foote that they shall not wring a pleadge from the widowe And why Remember sayeth he that thou wast a seruaunt in the Lande of Egypt and that the Lorde thy GOD hath drawen thee out from thence to the intent that thou shouldest pitie them which are afflicted and that thou shouldest not grieue them We haue already seene heeretofore that as men are of lesse credit and countenaunce touching the worlde so are they more specially recommended vnto our care by God For they which haue meanes to helpe themselues seeke not willingly eyther to this or to that man for helpe For why They can helpe themselues well ynough Hee that hath good friendes and is of credit carrieth his priuiledge to gette him fauour himselfe a riche man likewise and he that hath policie and courage in his dealinges For men are afrayde to deale with them they dare not offer to treade them vnder foote because they see they are able to worke their owne reuenge And that is the cause why God maketh no mention of such persons It is true in deede that generally he alwaies appointeth vs this rule Not to do vnto others otherwise than we would haue doone vnto ourselues Matt. 7 1◠and y t we must abstaine from al wrong deceites and violence He sayth this in deede to all in generall but he sayth not Take heede of iniuring and oppressing a riche man and one which is in credit and authoritie For why We are withhelde from offring of such a one any wrong because wee are afrayde of the like But God sayeth Let not any man grieue the poore man let none afflict the stranger let none trouble the fatherlesse let none molest the widowes And why speaketh he thus of them Because when we see that they are not defended by men we thinke that they are set foorth vnto vs for an open pray And y t is the cause why wee be so venterous beyond all reason conscience to snatch from them whatsoeuer we can take holde of Let vs therefore note well that God in this place as
afterwardes That he which is iust must be declared such a one and he which hath offended must be condemned We see that God is not contented to haue the ceremonie only vsed and that men should receiue the inditement or bill or supplication which is put vp but he will haue the Iudge to proceede to definitiue sentence For this long differring of senteÌ„ce serueth to no other ende but to hinder all right and to wearie the partie whose cause is iust thereby to make him giue ouer his sute That is the very ende of it In deede this is ill dealing but yet is it commonly vsed So then for this cause God hauing first commaunded that mens complaints should be hearde addeth that they must proceede vnto sentence As if he had sayd that the Iudges must deale simply and vprightly and not thinke that they haue discharged their duetie when they haue made men beleeue that they haue done somewhat but they must make a riddance of such causes as come before them they must condemn him which hath done wrong maintaine the iust man they must declare themselues to be the protectours of good causes Thus we see in effect what Gods meaning is in this place And heereby we may gather howe farre we are from following the rule which is giuen vs. For a man may see oftentimes the clean contrarie But yet for all that this doctrine ought to be receiued and although corruptions be ouer common in the worlde yet seeing God hath vouchsafed to teach them with his owne mouth which sitte in the seate of Iustice lette them thinke so much the better on their duetie lette them take the bitte in their mouthes as we say and suffer themselues to be ruled by GOD and let them knowe that if they abuse their estate and calling it is not for nought that GOD hath spoken And therefore let them be the better instructed to their saluation But if they make no account hereof they shall perceiue that GOD dallyeth not in pronouncing his vengeaunce against them but that he will speedily execute it if they be so negligent in dooing that which hee commaundeth And in verie deede men are too too blockishe I meane those which were placed in the seate of Iustiue in that the honour which GOD vouchsafeth them mooueth them not to doe their dueties Is it a small thing to maynetaine right and to condemne that which is euill Nay verily For it belongeth vnto God It is GOD that is the fountaine of all Iustice and of all trueth it is hee which is the maintayner of it Therefore when we see that God hath exalted mortall creatures so much and aduaunced them to so high degree as to maintaine his owne cause to say This is right and this is wrong when God I say hath giuen men such authoritie is there not in them an ouer wicked or rather an ouer beastlie vnthankefulnesse if they bee not moued heereby with some zeale to dischardge theyr duetie But heere a man might demaunde whether he which is wrongfully hurt may complayne or no. For we are commaunded to be patient and we knowe the exhortation of our Lorde Iesus Christ Matt. 5.3.9 If one strike thee on the cheeke receiue two blowes rather than seeke to reuendge thy selfe of him which did thee wrong Nowe then if wee must bee patient in iniuries as we are commaunded howe is it lawefull to make our complaint before a Iudge This matter shall be handled more at large anon Neuerthelesse let vs note heere first that when God ordaineth a forme of ciuill order hee treateâ—h not alwayes what is lawfull for euerie partie ouâ— he sheweth what is the office of Magistrates that is to be noted for one point Secondly let vs note that God meant to arme the magistrate to defende euery mans right and to see that no man bee wronged either in his bodie or in his goods and his so doing is to this intent that we should vse this benefite of his but yet no otherwise than according to his will Now then albeit the magistrates ought to consider that they haue authoritie to punish euill doers so as euerie man may liue in peace and not be oppressed by any other which is stronger than himself yet notwithstanding this letteth not but that we may suffer those iniuries which are doone vnto vs euen as God commaundeth vs and not be ledde with any desire of reuenge A man will inferre thereupon that then it is not lawefull to complaine Nay that followeth not For when our Lorde Iesus Christ forbiddeth all his to reuenge themselues it is no let but that they may procure the punishment of outrages asmuch as lyeth in them so it be doone without all malice and heart burning In deede I graunt that this is a rare case and verie harde to be founde For assoone as a man is iniured he is kindled straitway and thereupon he conceiueth rancour hee fretteth and sumeth and when he commeth before the Iudge he speweth foorth his poyson in such sort that any man may easily perceiue his heart and minde is enuenomed Ye see then where the whole mischiefe lyeth to wit in this that we are set vpon reuenge wee maintane our owne priuate quarell so that in effect we desire nothing else but y t he which hath done vs harme may haue his payment and we by that meanes be reuendged But if a man desire to liue at peace and when any wrong is doone vnto him he is ready to procure y e welfare of his enemie then so his heart bee stil cleere let him not forbeare to complaine vnto some magistrate that the offender may be punished And why To the end that the euill may be repressed and practised no more for it is a kind of graunting of libertie to doe euill when euill doings be winked at and scape vnpunished But yet for all this let vs beware that wee shroude not our selues vainely vnder this pretence of saying that wee may haue recourse vnto the lawe so we conceiue no wicked desire nor enmitie let vs not say I make this our buckler as though we were escaped from the hande of God If there be any hypocrisie in vs let euery man haue an eye vnto himselfe and if we breede any rancour in vs so as we desire his harme losse which hath wronged vs let vs condemne ourselues before God Although Iustice be ordained to maintaine vs yet we deceiue ourselues if we bring thither any vnruly passion of our owne and followe not this rule of rendring good for euill Matt. 5.44 and of praying for them which curse vs and of doing good vnto them which persecute vs. If wee followe not this rule we shal be alwayes condemned before GOD. We may well protest I seeke not to reuenge my selfe with mine owne handes I attempt nothing but that which I may doe but yet for all that we abuse Iustice when we proceede not with such vprightnesse and simplicitie as GOD
theÌ„selues may wel protest y t they haue no anguish in their hart but in y e end it must needs be stirred vp by God and they must feele his anger in despite of their â—eeth know howe guiltie they are in his sight Let vs therfore on our part take good heed and consider whether we haue wronged any man let vs eate our bread in such sort as we may truly declare before God that we haue neither remorse nor prick of conscience But the true and natural meaning is that which we haue set down in the second place that is that God would haue euery man to protest that he hath not ceassed to doe his duetie for anie necessitie or extremitie wherein he was For we thinke we are dispensed with al when we cannot discharge our duetie w tout great paine much adoe For example he that hath nothing to pay thinketh he is quit of his debt And it is commonly said in y e prouerb That neede hath no law And so bicause meÌ„ are wont to make necessitie a shield buckler for al the euils which they commit therefore it is sayd I haue not withheld mine offeringes in the anguish of my heart As if wee confessed that although we haue bin so distressed what we knewe nor on which side to turne vs that wee had no bread to eate yet we haue not bin tempted therby so doe euill but wee haue walked according to the will of God Although wee haue beene in extreme neede yet haue wee not ceassed alwayes to deale vprightly and indifferently what neede so euer wee were in This is it in effect which is meant by this place And mention is purposely made of the anguish of the heart to the intent we should know y t although there bee much weakenesse in vs yet is it not a sufficient excuse to doe euill There are many which when they haue vsed any deceyte pilfering or extorsion will alleage and saye Oh consider I am weake I haue no such constancie as others haue the tentation ouercame mee But GOD in this place alleageth that his children may bee tempted for the anguish of the heart is a signe that wee bee made neyther of steele nor stone that wee haue stinges in vs to pricke vs and to holde vs in bondage but yet y t wee must fight against them whatsoeuer commeth of it Therefore let vs learne that although pouertie be hard and grieuous yet notwithstanding we ought to resist all the temptations which wee feele in our heart and therewithall to walke vprightly This is a fitte lesson for poore folke to the intent they beare not themselues in hand that in their need it is lawfull for them to catch what they can get and to seeke their aduauntage as many doe saying Yee see there is none that pitieth mee I must looke vnto my selfe thereuppon they make no conscience eyther to sell counterfeite wares or otherwise to discharge themselues verie yll of their duetie And it is purposely sayde as wee see that although wee bee distressed yet wee must eate but of the bread which God giueth vs and not whatsoeuer wee can catch by vnlawfull meanes There is afterwards mention made of Filth and vncleanenesse and of the deade And that is bycause of the ceremonyes of the Lawe For wee knowe howe GOD meant to keepe the people of olde tyme occupyed in these figures to the intent wee myght knowe that men are subiect vnto many defylementes and that they become vncleane at euerie turning of a handle And heere is mention made of the dead bycause if one touched a dead man or entered into an house where hee was he was defyled Heereby the Iewes were warned that in this present life wee are beset with so many defylementes that wee cannot steppe a foote forwarde nor turne a finger but God shall espie something woorthye of blame in vs and for that cause were the washinges appoynted And the Iewes had a looking glasse and a liuely picture thereof when they sawe a deade bodye For beholde it is a carrion and whence proceedeth this lothsomnesse which we see to bee in a man when hee is deade For the body of man is the house and temple of the holy Ghost and the dwelling place of the liuely Image of GOD. Yet notwithstanding the body of man beyng dead is more stinking than the carrion of a dog or of an Asse Nowe then the sight heereof serueth well to humble vs in beholding the fruites of sinne For God sheweth as it were with his finger that the spirituall filthinesse which dwelleth in vs vttereth it selfe euen in the body And this was y e meaning of the figures which the auncient fathers had vnder y e law Now it is true in deede y t the figures themselues are no longer in vse but yet y e substance of them shall alwayes remayne to do vs to vnderstand y t forasmuch as we be subiect to many defilementes bicause the world is so corrupted as is pitie to beholde wee ought to keepe good watch that as ofteÌ„ as we perceiue any staine in vs or that we haue not folowed Gods commandements roundly or y t we haue bin allured by any wicked affection or that wee haue not walked in the way of God with so feruent zeale as we should haue done or y t wee haue bin held back hindered with some worldly care wee must bewaile it before God and flee for refuge to y e bloud of our Lorde Iesus Christ for there is no talke to be had of other washings The holy water of the Papistes is but a charme whereby they haue renounced y e benefite of the death passion of our Lorde Iesus Christ. Vnto his death therefore must wee haue our recourse And moreouer although we feele not our faults as in very deede many escape vs wee knowe not y e hundredth part of them yet must wee not ceasse to walke in carefulnes humblenes and to craue pardon of God After that maner must we deale that we may be answerable vnto the figures which were vnder the lawe Now as touching this place it is expresly said I haue held backe nothing of it in vncleanes neyther haue I applyed any of it to the seruice of the deade to shew vnto vs y t we ought not to mingle y e seruice of God with the corruptions of y e diuell As how We shal see many who hauing wel to spend doe consume it ill some of them in whoredome and some in I knowe not what ryot and excesse And when they haue to their seeming giuen some litle piece of it vnto God they dispense with them selues to fall to y e working of all wickednesse As for example when the Papists cause some Masses to be sung or wheÌ„ they haue had some other priuate deuotions they thinke y t God ought to be contented with that he hath had his morsell Therefore when a man hath spent much money vpon an whoore one
doth he bridle them secretly insomuch that when they would practise any thing against his people they cannot for they feele their courage broken This is to be wondred at that God sometimes doth giue the wicked the bridle so far as to cast out the fome of their rage against vs they deuise what they can and worke their spite But haue they once done that then shall it appeare that they are vnderlings to him and cannot withstand him And what is the cause thereof If God should suffer the faythlesse to haue their owne will it is certaine that the worlde should not last three dayes but that they would beare downe all things before them Therefore it is necessarie that hee shoulde restraine them with some secret bridle and not suffer their headynesse to haue full scope And we see it before our eyes Whereof comes it that we haue not bin swallowed vp a hundred thowsand times within these twentie or thirtie yeeres last past Onely of Gods defence which consisteth not in signes that may be seene but in his secret holding of the wicked as it were in prison mauger all the mischieuousnesse that is in them By reason whereof when they haue deuised any thing they wash away lyke water all their thoughtes doe vanish and they ly as with their armes broken and though they vndertake great thinges yet can they not attaine to their purpose And so yee see what Moses meant in saying that the wicked forsomuch as they bee our enemies shall perceiue that the name of God is called vppon ouer vs and thereby bee stricken in feare Whereby wee see that there is no such fortresse nor defence as to haue our recourse to God So long as hee taketh the care vpon him to saue vs let vs boldely trust that wee stand in safetie yea albeit that the wicked conspire against vs and lye in waite and watch for vs yet shall we be as in an inuincible fortresse so we can call vppon the name of our GOD and be throughly assured in ourselues that he auoweth vs to be his people whereof wee haue good warrant so wee breake not our faith which on our part we haue plighted vnto him But wee must feele the protection of GOD otherwise than the wicked doe that is to say in hearing his woorde we must embrace the grace which is presented vnto vs and rest wholy vppon it After that manner must we bee ascerteyned that the name of God is called vppon ouer vs. Now Moses doth repeate againe that which he had sayd concerning the fruite of the womb of Cattell and of the Earth Truely it had bin sufficient to haue promised at once y t al bodily blessings proceede from God But on the one side we see the mistrust that is in men how that when God speaketh vnto them they cease not to argue and to reply Yea but shall be sure of it And therefore to resolue vs the better God confirmeth the matter which he had spoken of Againe we see our vnthankfulnesse to be such that we attribute the thinges to Fortune and to our owne skill and trauel which God hath done for vs. Therefore he calleth vs vnto him and sheweth that it is he which doth it and on the other side he would haue vs to vnderstand that if we intend to prosper in all pointes wee must hearken to him and obey him For all men yea euen the wickeddest in the world are desirous to haue issue of their owne bodies increase of cattell and great reuenewes But what In the meane while wee despise God the author of all goodnesse and seeme as though wee laboured of purpose to thrust his hand far frō vs which is asmuch as if I should aske a man an almes and giue him a whyrret on the eare or as if hee should come to succour mee and I should spit in his face euen so deale wee with our God God therefore perceiuing such a malice in vs and that wee cannot be taught at the first but doe stop our eares against that which he saith repeteth the same thinges againe which he had spoken to vs before Whereby hee warneth vs that if wee want any thing wee must lay the blame thereof vppon our owne sinne and not vppon him Why so Because hee is ready for his part to blesse vs as well in issue of our bodies as in reuenue of land and in cattell and is liberall and rich enough for vs neither will hee bee streite laced towards vs of the blessings that be in his possession Let vs therefore acknowledge that the fault is in vs when hee withdraweth his benefites and giueth them not vnto vs so largely as wee would Moreouer it is a notable manner of speach when he sayth That God wil open his good treasure namely the heauen to giue vs rayne that the earth may bring forth foode Here Moses setteth forth the order of nature which wee see with our eyes that wee might the better vnderstand how God is our father and our nourisher and that although the sustenance whereon wee feed is gathered from the earth yet is it onely God that sendeth all thinges How so The earth in deede hath nature giuen vnto it to bring forth fruite but if it should continue dry what woulde come of it Wee see that vnlesse there fall both rayne and dewe the earth dooth open as though it would cry out that it were a thirst and it dryeth vp for want of moysture And therefore Dauid intending to vtter his earnest desire of Gods grace vseth this similitude saying Lorde I am vnto thee as a dry grounde Psal. 143.6 Wee see before our eyes how the earth becommeth barreine and parcheth for want of moysture and finally hath neither strength nor substance Had it so pleased God coulde not hee haue giuen propertie to the earth to haue of it selfe substance enough For as wee reade in Genesis Gen. 2.6 there was not such raine in the beginning as wee haue in these dayes but GOD caused a certaine vapor to rise vp to moysten the earth and cannot hee doe the same now or else that the earth shoulde haue some certaine moysture proceding from vnderneath And in deede wherehence commeth the rayne If yee aske the Philosophers they will say that the rayne commeth of the vapors that ascend out of y e earth which being drawen vp into the ayre bee sent downe againe vppon the earth Thus then after y e opinion of the Philosophers the vapors doe ascend But now wherefore commeth it that GOD cannot make the heauens to yeelde rayne except it come first out of the earth or the earth to keepe still that moysture which it hath so that it may alwayes haue strength and substance of it selfe What is the cause of this rising vp of the vapors that when the earth hath yeelded them forth they bee held vp in the ayre as in Bottles as is mentioned in the Psalme Psal. 18.12 What is the cause of all
attaine to well doing no nor which more is to conceiue one only good thought towards it yet shal they stil abide condemned before God neither can they haue any colour of excuse for their infirmitie or of the faultinesse which is in their nature Moses as I haue already declared doth here plead the cause of God against y e people The people therefore must rest in their cōdēnation be shut out frō al maner of shifts And what saith he to thē The Lord hath not giuen thee eyes to see yea euen to this people that is depriued of the grace of God and yet are condēned here neuerthelesse Let vs therefore marke it well that the vices which bee in vs serue not to discharge vs so as God shoulde not alwayes haue his right to reproue vs yea and also to condemne vs if we folowe not his trueth when it is offered vnto vs. For the better vnderstanding whereof let vs consider that this is not spoken of the Iewes onely but generally of all meu For through the offence of Adam we be so alienated from God that al our powers be corrupted and faultie By the powers of the soule I meane the vnderstanding reason will and iudgement All these thinges are vtterly peruerted by Adams turning away from GOD. And for proofe thereof the reason and wisedome which the first man had were not in himselfe sauing in that hee was fashioned after the Image of God and therefore as soone as hee was separated from his creator who is the fountaine of all goodnesse hee coulde not but be depriued of all the graces that GOD had earst bestowed on him Yee see then howe Adam did so banish himselfe from the kingdome of GOD that in stead of the spirituall riches wherewith hee was first endowed there is nothing in him now but al manner of wretchednesse For the heritage which wee haue from him is to bee altogether sequestred from Gods grace In deed there doe yet still remaine in vs certaine prints of them to the intent wee shoulde not be like the brute beastes I meane euen by nature Although the Paynims bee not reformed by the spirit of GOD yet are they not as Oxen Asses or Dogges Wee therefore doe still beare some marke of that Image of God which was imprinted in the first man howbeit that wee haue corrupted it altogether For although that wee can iudge betwixt good and euill yet is not that able to leade vs to perfection of true doctrine neither is it able to make vs to knowe our God to honour him syncerely as we ought but whereas wee haue a certaine seede of knowledge that there is a GOD wee bee dazeled in our thoughtes and forge vaine dotages to our selues Thence come all the idolatries that euer were in the worlde For albeit that men doe very well vnderstand that there is a certaine diuine maiestie which ought to be honored yet are they not able to attaine thereunto but doe beguile themselues with certaine imaginations notwithstanding the light which is in them whereby they shewe that because of sinne they be bereft of all good vnderstanding so as they bee not able to sette one foote forewarde to march one steppe in the right way To be shorte all the vnderstanding and reason which wee haue serueth but to make vs so much the more vnexcusable Rom. 1.20 for wee cannot pleade ignorance Nowe then wee perceiue that there is no vnderstanding in men that they shoulde say they knowe GOD though hee haue opened himselfe vnto them Therefore sayth Saint Paul that the naturall man is not able to vnderstand the thinges which belong to the spirit 1. Cor. 2.14 Hee saith not that men be so frowarde that they wil not vnderstand but hee saith that they cannot at all the power or abilitie thereof is not in vs. And why Because of the corruption that is crept into vs through the sinne of Adam Nowe then like as our will is frowarde so is our vnderstanding darkened so as we neither discerne ne deeme as were requisite for our saluation Whereas wee knowe both the good and the euill wee encline to the euill rather than to the good What causeth that Because wee bee captiues vnder the seruitude of sinne and the diuell who is Prince of this worlde 2. Cor. 4.4 reigneth ouer vs vntill wee be deliuered out of his bands and Tyranny through the grace of our Lorde Iesus Christ. And like as the will is frowarde in vs euen so is our spirite wrapped in much ignorance so that God must inlighten vs by a speciall grace or else we shall neuer iudge of his word or works as becommeth vs. Now therfore we see here that God doth so accuse the Iewes as that by that meane he sheweth vnto vs that we be all deafe blinde and senselesse We must marke these three thinges that vntill God giue vs eyes eares and spirite or heart we can not but goe cleane contrarie to his will Seeing it is so let vs learne not to come with a foolish presumption thinking ourselues meete to bee admitted to the knowing of Gods secretes but rather let vs referre ourselues vnto him that when his word is pronounced vnto vs it may please him to giue vs the spirite to receiue it and to worke before our eyes that we may be so inlightened as we may fare the better for his workes by taking hold of his maiestie and glorie and by stooping vnto him I speake aswel of his word as of his workes and not without cause For when we come to heare Gods worde we see that many doe returne from it as they came to it and beare nothing away or if they can rehearse aught yet are they neuer a whit edifyed thereby Whence commeth that Euen of this that GOD giueth eyes and eares to whome hee thinketh good Therefore let vs not imagin that we be sufficient and capable to discerne well when wee haue bin onely taught but let vs referre our selues vnto GOD knowing that all light all reason all skil and all discretion proceede from his spirite In deede wee vse that kinde of praying before our Sermons but yet there are very many which doe vse it but as a ceremony and are not touched with it at all But looke how often wee desire God to inlighten vs with his holy spirite so oft doe wee make solemne protestation that wee come thither as wretches that are blinde deafe and altogether blockish vntil God haue reformed vs drawen vs to himselfe Then lyke as GOD speaketh vnto vs outwardly by the mouth of men whome hee hath appointed euen so must he also speake inwardly by his holy spirit Truely it is a grace that is not to be despised when as wee haue the pure doctrine vttered vnto vs but yet shall it not auaile vs vntill GOD hath also touched our heartes and our mindes If wee will be edifyed in the word of God we must bee drawen with this inwarde grace when
followe the grace of God and to receiue it and hauing accepted it to make it to preuaile To bee short the Papistes make a parting of stakes as if it lay in vs to seeke God then that it were in vs to put his grace in effect in such wise as it should not be vnprofitable and that there is also a certaine agreement betweene God and man so as God for his part doth one peece and we doe the other yea and the principall part But the meaning of Moses is nothing so For he sheweth not what belongeth to man as in comparison and in respect of God But it is the common fashion of the holy scripture first to shew vs what is our dutie and then to adde that although we be not able to resort vnto God when he calleth vs yet we must not be faintharted at y e feeling of our weaknesse but rather resort vnto him that is able to helpe it according as he hath promised to do it Let vs marke wel then that when holy Scripture speaketh of that which men doe owe vnto God wee must not in that case stand scanning of our owne power and ability for we shall not faile to be euermore detters as we haue said and yet we must note also that the vnabilitie which is in vs proceedeth of our fault Yet notwithstanding the Papists alleage that it were a crueltie in God to require of vs to do more than we can It seemeth indeed that God ought to be contented if a man doe what he can Now then if we cannot haue a good desire 2. Cor. 3.5 and if we haue yet lesse power that we caÌ„not so much as think a good thought wherfore doth God constraine vs to loue him perfectly There seemeth to be no vpright dealing in y t. But we must repaire to our originall sinne which hindereth vs so as we serue not God no nor haue not the will to serue him Indeede God hath imprinted a will in vs by nature Rom. 1.20 and for as much as we are meÌ„ we haue a discretion to discerne good and euill whereby we be inexcusable and when we sin it commeth not of compulsioÌ„ neither are we forced by other meanes but it proceedeth of our own will and inclination But now let vs see whether our wil can bend it selfe both the waies and is able to chuse either good or euill No. For we be captiues vnder sinne Rom. 6.17 7.14 and whence coÌ„meth this captiuitie and bondage From the offence of Adam Seeing therefore that the euill is in our selues wee must not seeke for fonde and vnprofitable excuses for we shall win nothing thereby but let vs stoope and condemn our selues If God therfore require aught of vs he doth vs no wroÌ„g and yet notwithstanding men may not reply that they be feeble and weake for the euill shall euermore be imputed vnto them they shal be found guiltie thereof But now let vs come back to the matter which we haue touched The holy scripture setteth before vs the lawe of God as y e thing which we ought to follow and that is our rule We for our part doe draw cleane contrary Whereto then serueth the law of God so long as it is but a dead letter that is to say so long as we haue but our eares beaten therewith or so long as it is written but in paper parchment or in stones as this was as it is in deede so long as it is but preached vnto vs It serueth but to our condemnation so as we be there conuicted and can no more pleade ignorance but rather shew our selues open rebels in that we bow not downe our neckes to receiue the yoke which God hath ordained for vs. That is the cause why the lawe of God vnder Moses did bring nothing but wrath Therefore he saith y t it doth augment sinne Rom. 4.15 Rom. 5.2 2. Cor. 3.7 and consequently that it is vnto vs the messenger of death So then let vs marke well that whereas God teacheth vs what wee ought to doe albeit y t the same doctrine ought of it selfe to serue vs to saluation yet neuerthelesse it bringeth vs nothing but condemnation euen bicause of our sin Such is the falling out of it but howsoeuer y e case stand yet must the law of God alwaies condeÌ„ne vs. Now after that God hath conuicted men beaten downe their pride to the intent they should not presume of themselues he addeth the promise and saith Go to It is true y t your hearts be incircumcised it is certaine y t you haue blind motions and that you be corrupted in all your nature but I will change your heartes I will renue your mindes I will reforme you to my selfe whereas heretofore you haue been rebellious against me there hath bin nothing in you but malice henceforth there shal be a readines to obey my lawe God giueth that very promise Whereby hee sheweth that whatsoeuer hee commaunded vs afore our doing thereof shal be by his only power not in any part by our own In this case it is not for vs to father the cheefe part vppon our owne free will no nor the one halfe neither for God must haue all the prayse without exception and that whatsoeuer we doe doe proceede of his woorking of it in vs and of his reforming of our wittes and of his changing of vs. And for that cause the holy Scripture sayth 2. Cor. 5.17 that we be made newe creatures When it sayth so doth it meane that men were â—arst good No but that GOD doeth reforme them And in deede if it were in vs to amende our soules and to renewe them wee shoulde doe more than GOD doeth GOD hath created our bodyes and also our soules but yet notwithstanding what bring wee from our mothers wombe but all maner of cursednesse For as I haue sayde wee bee infected with originall sinne Thus doeth GOD make vs mortall men yea but in the meane whyle there is this mischeefe namely that wee bee aliened from him and from all goodnesse Nowe if men were able to deliuer themselues out of the curse wherein they bee and could giue themselues a newe power shoulde not they then doe more than GOD hath doone Nowe then whereas Moses sayeth in this place The Lorde will circumcise thy heart to loue thy GOD with all thy hearte and with all thy soule hee sheweth thereby that if wee doe amisse as we doe indeede wee cannot haue so much as any one good motion to come vnto GOD vntill wee be altogether renewed by Gods working in vs and therefore that we must not be fainthearted Wherfore For when he hath taught vs what we ought to doe he giueth vs also the power to performe it After hee hath taught vs by the voyce of men hee teacheth vs also by his holy Spirite in our heartes and that teaching is of efficacie so as wee doe not onely knowe the good but also wee
is tolde them y t God sheweth himselfe in Baptisme and in the supper also they make Idols of those visible signes thinke that God is inclosed in them Therefore it is sayde that he is in heauen But yet we must not imagine it to be in power onely but wee comprehende him not in our vnderstanding And that is the cause why the holy scripture stammereth and stutteth after our rude maner saith that God commeth downe as I haue say dee not for y t he shifteth places touching himselfe but it is sayd in respect of vs. Wherfore let vs learne to conuert to our profit all the signes y t God hath giuen vs of his prâ—sence in such sort as we may therby honor him as in his glory celestiall by lifting vp our mindes aboue all the world That is the thing which we haue to gather Now let vs come to y t which is here recited Behold thy dayes are come that thou shalt dy sayth God to Moses thou shalt goe sleepe with thy fathers this people shal arise saith he go a whoring after straÌ„ge Gods or else the Gods of the strangers When God told Moses in this wise that he must die we perceiue thereby that he strengthened him and that this tidinges of death was not to make him afrayd And in deede if we be not alwaies ready to depart the world when it shall please God to fetch vs what profit receiue we of all y e doctrine that is preached vnto vs What doth God purpose when we be taught in his word but to giue vs to vnderstand y t he placeth vs in this world as in a passage y t we must be strangers heere that our inheritance is aboue and y t we must be new-shapen from day to day by putting away froÌ„ vs all our affections whatsoeuer else is of the old man to the end we may come vnto him vntill y t he hath clothed vs w t his heauenly glorie Thus ye see how it is the purpose of God to draw people from the world to bring theÌ„ vnto himself But now if we be so giuen to this present life that God must plucke vs away from hence as it were by force and y t when his will is that we shall die we be full of spite rage and torment ourselues thereat we shewe well that we vnderstande not what the word of God meaneth and that we neuer had such tast thereof as was requisite Let vs therefore by the example of Moses be so disposed to dye that whensoeuer it shall please our Lorde to take vs away from hence we may be readie to goe and to depart out of this prison of our bodie If it be alleadged that wee haue not so much profited as Moses and that wee bee not so farre forewarde as hee it is out of doubt that God bestowed on him a special grace which was not coÌ„mon to all is very rare to be found For it is no smal matter when it is sayde y t there neuer rose vp a Prophet in Israell Deut. 34 1â— so great nor so excellent as he But yet notwithstanding we haue the Gospell which Moses hadde not Albeit that God gaue him largely of his spirite more than wee haue yet had not he the doctrine of the Gospell but in shadowe and figure because Iesus Christ was not yet manifested hee had the sacrifices of the lawe as well as the rest of the people And whereas our Lorde Iesus is come to bee our life we know that he is now ascended vp to heaueÌ„ we know that first he was beneath in the deepe that is to say that he satisfied the wrath of God to the ende to redeeme vs from eternall death Seeing wee haue such an aduauntage what excuse is there if we bee afrayde when death is talked of vnto vs and thinke that all is lost for our part So then let vs marke that to bee well learned in the gospell it behoueth vs to knowe aswell what it is to diâ— as what it is to liue And howe We must noâ— be tyed vnto this present worlde nor make account to dwell heere for euer but wee must haue the one foote vp as they say as folke ready to goe Also wee must consider howe fraile our life is and euen in our full health wee must alwaies haue death before our eyes For the performaunce whereof let vs looke vp to the heauenly life y â— is promised vnto vs whereof also we haue so good a pawn in our Lord Iesus Christ. That is the way for vs not to be afraid whensoeuer God shal make vs to vnderstand y t our end is nigh and shew vs that he wil take vs vnto him I say it shall neither abash vs nor make vs afrayde but we shal be determined to go vnto him with a good will as no doubt but Moses receiued that tydinges with great ioy as if hee should haue sayde Wel Lorde I haue finished my course I haue trauailed in y e world so long as I had power and strength and now beholde I am old drooping but yet shall I be restored in thy saluation Seeing then y t it is thy will to sequester me from all the troubles of this world behold I am nowe readie like as I haue continued in the world so long as it was thy wil euen so doe I nowe desire nothing but to yeeld my selfe vnto thee And for the same cause S. Paul sayeth that the Christians turne all thinges to their owne benefite 〈◊〉 1. â—1 aswell death as life For if we liue in this worlde though it be in miserie wretchednes so as we be afflicted and despised and tormented and seeme to be as people cast away yet doth y e same turne to our profite and aduantage And why For all our afflictions be blessed in our Lorde Iesus Christ because God maketh them auailable to our saluation according as it is sayde in the eight to the Romanes 〈◊〉 1.2 that the thinges which seeme to hinder our felicitie are in deede giuen vs of GOD as helpes and furtheraunces thereof When it commeth to death we know that Christ Iesus had victorie thereof and y t seeing he is rysen we be assured y t forasmuch as we be his members and haue one common life together with him therefore wee shall not perishe Thus doth death turne to our gaine and profite and we haue cause to reioyce in all respectes Moreouer where it is sayd That after the death of Moses the people will rise there is no doubt but y t this greeued Moses For he bare such a feruent zeale to the welfare of the people that he forgot himselfe and said 〈◊〉 32.32 Race me out of the booke of life and let the people bee saued See heere howe Moses was content to bee cuâ—te off yea and euen to be damned so that God would saue the people not because that that was possible but he was so
hard-hearted and full of venim before so as there was no entring into vs to be found our hearts might be disposed both to heare to beleeue his sayinges and to bee obedient to him in all cases The end say I whereunto all the rebukes which God giueth vs in exhorting and quickening of vs vp ought to serue to make vs the better disposed to heare his worde because he seeth that naturally wee would rather goe backeward than foreward This thing is declared heere expresly by Moses who hauing finished his song sayeth Set your hearts vpon all the words of this lawe Nowe the maner of speech which he vseth betokeneth that they should be attentiue or giue good eare And not without cause according to his former discourse where he sayth that he wakeneth men after that fashion For wee see what negligence is in vs. Although wee pretend some zeale of profiting in Gods schoole yet notwithstanding the doctrine is no sooner preached but that not onely the one halfe of it but also the most part of it slippeth from vs in so much that euen they that haue profited best doe scarsely beare away the thirde part and some others scarce one word To be short wee bee so light headed that our wittes are continually rouing here there and we be at no stay to apply our selues wholly to the doctrine which is preached vnto vs in the name of God But although wee vnderstand the thinges that are spoken and can say them by heart yet are not our heartes and affections euer the more giuen vnto them Therefore wee must not thinke it ynough for vs to bee able to talke of it but wee must haue an inward harkening vnto God and euerie of vs must talke of it to himselfe cheawing as it were his cudde that is to say musing vpon it in his minde by himself as if he shoulde say It standeth mee in hand to marke this wel but whereas we should indeuour after that manner to print the things in our memorie which haue bin taught vs in the name of God we let it all slip away For as much then as wee see such fault in our selues wee ought to marke this text the better where it is sayde Set your heartes thereon As if Moses should say that Gods word requireth a singular affection so as if we will vnderstand it well wee must not heare it as some other thing of another mans telling for it is a kinde of wisedome that surmounteth all our wittes Therefore it standeth men in hand to straine themselues in this behalfe but on the contrarie part we see the coldnesse that is in vs in so much that when we haue once tasted a little thereof wee passe not any more for it Come wee to the hearing of Gods woorde Doe wee reade it alone by our selues Then let this warning alwayes stand before our eyes that Gods woord is worthie to be receiued with such reuerence as we should lift vp our minds on high labour and indeuour to rid our selues of al things that may hinder vs from giuing our selues wholy thereunto Thus ye see what Moses meant by this speech of seâ—ting their heartes And he speaketh not of some one part alone but of All the woordes of the Lawe Whereby hee doeth vs to vnderstand that we must not so part stakes with God as to perfourme some one saying slightly and to let the rest alone but that wee must doe our indeuour in all cases to bee throughly learned in all the thinges which our Lord knoweth to be auailable to our saluation For it is certaine that there neuer scaped any superfluous word out of the mouth of God Wee must not thinke that Gods speaking is after the maner of men who to attaine to some one good sentence doe vse many fetches about and many interminglings so that if one good saying be rehearsed a man must let passe three or foure other for it But as I sayd afore Gods speaking is in such wise that all is profitable euen to the last word And therefore not without cause doth Moses heere exhort the people of Israel to set their heartes vpon all the woordes of the Lawe True it is that wee can neuer haue the full vnderstanding of Gods worde but wee shall haue doone much when wee haue knowen some part of it 1. Cor. 13.12 And wee heare what Saint Paule sayeth who comprehendeth himselfe also in the number of those which see and knowe but onely in part vntill wee may behold Gods glory face to face But yet must wee receiue all euen to yeeld our selues obedient to God without exception so as wee may bee quiet in all thinges which he speaketh vnto vs. Then let vs not doe as many folke doe which receiue Gods worde alonely so farre foorth as it is to their owne liking and as for the rest they let it alone There are other some which beate their braynes about some one point because their minde inclineth that way and as for all the residue they thinke it belongeth nothing to them But let vs pray God to graunt vs the grace that when wee once knowe any one peece of his will wee may continually growe more and more in vnderstanding and that wee perceiue as sayeth Saint Paul that all scripture is profitable 2. Tim. 3.16 For he sayeth not that there wee shall finde wherewith to edifie our selues but he sayeth that it is profitable to all thinges so as there is there not only some thing that may doe vs good but also that if we search throughout the things which our Lorde declareth there wee shall finde from the very beginning that nothing is set downe there without cause but that GOD had alwayes a regard to giue vs good instruction in all thinges which he hath spoken And so ye see to what purpose Moses exhorteth heere the people to set their mindes vpon all these wordes But nowe if wee consider howe many thinges there are to drawe vs away from it and to thrust vs out of the way yea and to pluck vs backe that we might not profite in Gods woorde it may well teache vs further howe greatly wee ought to straine our selues to bee quiet and peaceable that our Lorde may bee heard and wee giue heede to the thinges which hee vouchsafeth to teache vs. Howebeit we bee farre off from such perfection For hardly can a man abyde steadfast one minute of an houre without the comming of some toy in his head to turne him away A hundred of them will come vnto vs in one houre and how many moe then in a whole day Yea and sometimes the conceite of our foolishe imaginations doth so cary vs away that we wote not where we be But beholde our Lorde God woulde fayne assure vs of his sayinges there is such a couenant passed betweene him vs that it is not heard for vs to hearken vnto him insomuch that if we will giue care vnto him we shall finde that his
the Temple and therefore it was the harder for them to offer Sacrifices because the iourney was paineful or else they might easily haue growen out of kinde beeing so farre off intermingled among the heathen by reason wherof they might haue become hardehearted and haue made no great account of Religion or of the Lawe That is the cause why Moses doth purposely attribute vnto them the sayde title of zeale of prouoking folke to the seruing of God Nomb. 32. True it is that the tribe of Gad of whom mention shal be made heereafter and also a part of Ephraim should haue their portions alloted vnto them beyonde the Iordan But although they were farre off from the temple yet might they haue the Religion simple they were not so mingled with the Heathen they had not so great corruptions as were in the tribes of Zabulon and Isachar For we knowe that these were neere vnto Galilie and that a part thereof was called the Galily of the Gentiles And when Salomon was in the greatest prosperitie of his kingdome 1. King 9.11 we see howe he gaue Cities in that Countrey vnto king Hiram by meanes wherof it was like ynough that those people should bee corrupted And vnder the worde Folke Moses comprehended not onely the Tribes of Israell but also those which erst had no acquaintaunce with God but were vtterly separated from the true and pure Religion Of them is it sayd that Zabulon and Isachar should doe their indeuour to bring them into the right way and to the doctrine of saluation Nowe by this example we be taught that although the worlde and the flesh do diuers waies withdrawe vs and hinder vs from giuing ourselues to the seruice of God yet is that no sufficient excuse for vs but wee must fight against it And it is a very profitable warning For wee see that euery strawe as they say will stop vs when we be towardes the seruing of God If a flye doe but whiske afore our eyes wee take occasion to turne aside O say we I hadde good will but there happened such a thing and that disappointed mee and so by that meanes we thinke ourselues quit and very well discharged Then let vs consider that although this worlde haue many lettes to plucke vs backe and to turne vs out of the right way although wee haue many temptations and although there be snares layd for vs by Satan so that when we would goe one step forwarde it seemeth that at euery pase we should meete with a mountaine yet must we inforce ourselues and howsoeuer we fare we must not cocker ourselues in our delightes nor thinke that if we haue some harde and troublesome incounter to ouercome that that will serue to discharge vs But that seeing it is sayde of Zabulon and Isachar who being placed in the borders or outleets of Iewry were mingled with the Gentils and heathenfolke that they should not forbeare to prouoke their neighbours to serue God we also ought to followe that which is sayd heere of them And specially let vs put this in practise when we be among y e vnbeleeuers which would faine infect vs with their corruptions and bring vs into a mislyking of Gods seruice to plundge vs in their ydolatrie When we see such thinges let vs followe the constancie and stoutnesse of those whō Moses cōmendeth prayseth heere For he setteth them as lookingglasses before our eyes to the intent that we should followe them Be we then somtimes among the ydolaters Let vs labour as much as in vs lyeth to winne them to God and to the Gospell of our Lorde Iesus Christ. At leastwise when we shall haue done our indeuour let vs continue still in the pure simplicitie which we holde of God and of our Lord Iesus Christ and let vs not be turned from it by any maner of occasion And in any wise when we goe about to win any ydolaters let vs alwayes shewe them our good insample that so farfoorth as is possible for vs we may drawe them to the fayth euen by shewing them that our Religion is warranted by our conuersation Thus ye see in effect what wee haue to gather vppon this text And heere is speciall mention made of the sacrifices of Righteousnesse to shewe that euen in the time of the shadowes and figures Gods will was not to be serued with countenaunces onely but that he would haue men to come vnto him with trueth and righteousnesse for hee hath euer hated hypocrisie Truely the diuersitie betweene the fathers of olde time and vs is this that when they worshipped God it behoued them to ad sacrifices and to set vp lightes and to haue many other ceremonies all which thinges are layde downe at this day But yet it was Gods will in all ages that men shoulde offer themselues to him with purenesse of heart according to this saying in Ieremy Ier. 5 3. Lord thine eyes regard the thing that is right And therefore we must not thinke that God did euer take pleasure in any of these outwarde thinges which are spoken of in the Lawe For he commaunded them for mennes sakes He did it not in respect of himselfe but to keepe the people in order who were like to litle children vntill the comming of our Lord Iesus Christ. Nowe seeing that vnder the Lawe and ceremonies Gods will was to be serued in truth let vs vnderstand that as nowe when his seruice is altogether spirituall as our Lord Iesus Christ sheweth in the fourth of Saint Iohn where hee sayth to the woman of Samaria Iohn 4.23 that God would no more haue the things y t were required vnder the Lawe but would be serued altogether in spirit and truth if we will serue him duely it is not for vs to haue any store of pelting gewgawes before men as who would say wee woulde please him with murly mewes but we must offer him the sacrifices of righteousnesse And this is a doctrine too much corrupted by the world For we see what men doe commonly terme Gods seruice at this day I ouerpasse the dooinges of the papistes they be but mens inuentions wherin there is not one syllable of Gods worde But let vs put the case that GOD accepted the thinges which they doe yet are they nothing worth because there is nothing in them but cōtempt of God and hypocrisie When the papistes haue babbled very much when they haue trotted on pilgrimages when they haue lighted vp tapers when they haue bedecked their puppets and ydols they beare themselues in hande that God is well payd And why For they transforme him with their dotages and thinke they may serue him after their owne fashion pleasure We see then that the wretched worlde is become brutish And we haue so much the more neede to marke well this text where mention is made of the sacrifices of righteousnesse to shew that we doe but vnhallowe the name of God when we bring not our heartes to him
and thoughts are enimies to our owne saluation 88. a 10 Albeit our Affections be not alwayes wicked yet they shall not alwayes be granted vs c. 103. a 30 Our Affections must be cleansed if wee will haue our cries heard at Gods hand 59. a 30 Our Affections drawe vs contrarie to Gods will 109. a 50 Notwithstanding Moses had his minde subuerted and brought downe yet was there some excesse in his Affections 97. a 40.50 We cannot so renounce our Affections but that there will alwaies be somewhat worthie of blame in vs read how 203. a 20.30 Our Affections are sinful what God will haue vs do with them 140. a 60. b 10 God hath not diuerse Affections in him Read the place 167. a 60 God hath an eye to the wicked Affections that proceede of malice rather than to the deede it selfe 236. b 60 and 237. a 10 c. To whome the reforming of the inwarde Affections doeth belong 22. a 50.60 Wicked affections taken for murther before God 223. b 20 We must not imagine any humane Affections in God 189. a 30. Looke Desires and Lustes Afflict God doeth Afflict his people oftentimes for other causes than their sinnes 949. a 30.40 A forme of speech to bee vsed when God doeth Afflict vs read it and remember it 349. a 60. and b 10 Why God doth Afflict vs diuerse waies 349. a 30.40 To what end God doeth Afflict vs. 349 b 60 It is needefull that God Afflict vs often times why 366. b 40.50 Afflicted So often as wee be Afflicted wee must resort to the holie Scripture 1092. b 10 why 20.30 c. all How wee should bethinke our selues whensoeuer we are Afflicted of God 1151. b 10.20 The faithfull comforted when they see themselues Afflicted and the wicked florish 1160. all Affliction Of the feast of Affliction vsed among the Iewes 612. a 10.20 A consideration to be marked whensoeuer God sendeth a man any Affliction 61. a 20 We serue God during the time of our affliction 551. a 40 The lewd dealing and vngodly vsage of some when God hath laid Affliction vpon them 966. b 50 Affliction declareth what is in a man 350. a 50.60 Afflictions How we ought to be affected in the Afflictions of the Church 801. a 60. b 10 In what respect Afflictions bee medicines 1092. b 20.30 Of the end of Afflictions and the fruite of the same 1050. b 10.20 A comfort for them that are exercised with Afflictiōs when they haue offended God and that he vseth rigor towards them and that it is necessarie 1047. all 148. a 20.30 How we should examine our selues whē we feele Afflictions that be straunge vnto vs. 993. a 30 The Afflictions of the faithfull into howe deplored a state they fall and howe they are raised vp ◠doctrine of great comfort 1008. all Howe lightly we post ouer the Afflictions which God layeth vpon vs. 989. b all What we should doe when we sustaine any Afflictions 986. a 60. and b all It is a good triall when God giueth vs power to beare our Afflictions patiently 350. a 20.30 Of what things we ought to thinke whē God punisheth vs with Afflictions 976. b 10 Matter wherewith to cheere our selues and to reioyce in the middest of Afflictions 988. b al. How preposterously rashly we iudge of them that beare Afflictions 988. b 10 What benefite redoundeth vnto men by Afflictions 366. b 50.60 367. a 10.20 Howe wee ought to thinke with our selues whē we be tempted to grudge against God in our Afflictions 350. b 20.30 A notable comfort in all our Afflictions and distresses 105. a 10.20 Afflictions are more than necessarie profitable for vs Reade that place 350. b 10.20 Of applying the Afflictions that God layeth on vs to our vse Reade the place 348. b 50.60 To what end God sendeth vs Afflictions 347. b 20 How we ought to bethinke our selues in the Afflictions of this life 348. a 10.20 Gods intent in sending Afflictions vpon men 325. a 20 Wee haue wherewith to comfort our selues in Afflictions 155. b 50 The cause of the Afflictions that God sendeth on vs. 155. b 40 For what occasions the Lorde visiteth vs with Afflictions 143. b 30 We ought not to be too sorrowfull and grieued out of measure in Afflictions so long as God bereaueth vs not of the substāce of our saluation 104. b 40.50 God will suffer vs to languish in Afflictions c. but in the ende all shall fall out to our benefite 60. b 40.50 How God dealeth with vs in our Afflictions 155. b 50 The manner of Gods working in his chosen by Afflictions 61. a 50 The Afflictions which God layeth vpon vs must bee well printed in our minds 59. b 20.30.40 The cause why God interlaceth his blessings with so manie Afflictions 947. b 20.30.40 A repetition of such Afflictions as Dauid suffered in his woorst and best estate 951. b 30.40.50.60.952 a 10. c. The manifold Afflictions of Gods children 105. a 10 For what kinde of obedience we ought to pray in Afflictions 89. a 40.50 What we must do in Afflictions that we must qualifie our griefes 954. b 10 20 Afflictions do vs good and stande vs in steede of medicines 59. a 10 The meaning of these words twise spoken I haue seene I haue seene the Afflictions of my people 899. a 40.50.60 A commemoration of the Afflictions of Iacob from time to time 895. a 60. b all How we beare our selues in hand when God withdraweth his hand from vs in Afflictions 1141. a 60. b 60 The fruites of the Afflictions wherewith GOD scourgeth his people 1163. b 30.40.50.60.1164 a 20. Looke Corrections and Chastisements Agar The matching of Abraham with Agar was not a lawfull marriage 63. a 30 Age. The Age of Moses was sixe score yeeres and of his liuelinesse 1241. a 30.40 What thinges wee haue to note in the lustie Age of Moses 1241. b 20. Agnus Dei. The Agnus Dei of the Papistes noted 276. a 10.20 Agreement The meane to maintaine peace and Agreement among men and howe God accounteth of the same 516. a 20. Looke Concorde Friendship Loue Peace Vnitie Alcoran The Alcoran of Mahomet is the soueraine wisedome as he saieth 666. b 20 Allurements How the Allurements of Sathan draw vs vnto them 518. b 30 Aliance In what a taking men bee when they turne away from their Aliance with God 1113. b 10 The Iewes forbidden to make Aliance with the Amorrhits Read the place 307. a 30.40.50.60 and b all All Aliance that separateth vs from our maker is cursed 540. b 10 this place would bee read and read againe Against the making of Aliance with the wicked and despisers of God 308. a 60. and b 10. Looke Kinred Almes Of the Almes of the Church and howe the primitiue Church prouided in that case 838. a 10.20 An exhortation to such pinchpenies as whine so often as they should giue any Almes 868. a 60. b Of
verified y t his Church is made a den of theeues 6â—7 b 60. 688. 10.20 What care we ought to haue of y e welfare of Gods Church and how wee neglect it 801. a al. A president after what manner God would maintaine the state of his Church 714. b all Wherevpon we must thinke when wee come into Gods Church 705. a 30 The welfare of the Church consisteth not in any maner of artillerie wherin then 713. a 60. b 10. c. Why and to what end God hath set order in his Church 298. b 50.60 and 299. a 10 The state of the Church is a warfare what we haue to gather thereof 722. a 30 Howe the Church of God is to be purged of all stumbling blockes 731. all Of the loue and fatherly care that God hath of his Church 799. all 800. a 10.20.30 c. Against such as make anie trouble in y e Church and that such are to be banished out of the same 798. b 40.50.60.799 all That all such as fauour not the Church shall be cursed 801. b 20.30 and that we ought to aide the same in time of neede ibidem 40 Such sharpelie reprooued whose comming to the Church is seldome 128. a 50. b 10 To what end our coÌ„ming to y e Church must be 128. b 10 A comfort for vs if we see gods Church scattered and few in number 168. b 50.60 God wil alwaies maintaine his Church and why 44. b 20 All men must submit themselues to the order y t God hath set in his Church 258. a 10 Manie are called into the Church which in the ende are driuen out againe 809. a 50.60 The Church is called Gods resting place 336. b 10 Of the raising vp of Gods Church and how God worketh it 453. b 50.60 454. a 20.30 Churches The cause why all Churches are not so well ordered as that God may bee serued with one common order c. 889. a 10.20 Churches are defiled with hypocrites and wicked folke 128. a 40 It is Gods will that wee shoulde haue Temples Churches and to what vse 509. b 50 What were the next way to cut the Churches throte and to bring all to vtter desolation 430. b 50 A demaund why the Papistes set vp images in Churches 138. b 10 Churchgoods Of Churchgoods how they are to bee bestowed and howe they are wasted 569. a 30.40 b 10.20.30 Against such as haue taken to themselues Churchgoods 345. b 10 Circumcise These two places Circumcise your hearts and the Lorde our God will Circumcise your hearts râ—conciled 441. b 60. 442. a 10 Circumcised How we that be Christians shoulde bee CircuÌ„cised at this day 605. a 60. b 10 Of what defaults we shal be guiltie and coÌ„demned if our hearts be not Circumcised 442. a 60 Circumcision Circumcision was a marke to separate the people of the Iewes from other nations 846. b 50 What Circumcision importeth and whereof it was a signe 809. a 40 Pauls difference betwene the Circumcision of the letter and the other of the spirit 441. a 30 The true vse of Circumcision and wherein it consisteth 440. b 50.60 441. a 50 Of the two ends whereunto Circumcision serued among the Iewes 440. b 10 Read howe the Prophetes did cut the combes of the prating Iewes vaunting of their Circumcision 442. a 60 b 10.20.30 Diuersitie of respectes betweene Circumcision and the Paschall lambe 600. b 50.60 What thing CircumcisioÌ„ signified and that it was no vaine figure 1055. a 40.50.60 b all Of the vse of Circumcision and howe fondlie some haue thought thereof 1055. a 20 Ordinarie Circumcision was done by y e hands of them that were appointed thereunto 1055. b 50.60 What we haue to gather by the Circumcision of the heart which God promiseth to giue 1053. all 1054. al. Circumcision a marke that the Iewes were a sanctified people 1048. b 20. Looke Baptisme and Sacrament Citie Why God woulde haue the Iewes to haue Magistrates Iudges in euery Citie 621. b 30.40 Howe a Citie that hath beene idolatrous becommeth a sacrifice acceptable to God 550. a 60. b 10 GOD holdeth not a whole Citie excused when the people thereof haue beene deluded by wicked persons 548. a 60. b 10.20 Why the Citie of Ierusalem was called a Citie of bloud and a den of theeues 741. a 10 How Moses may say that all things that shall be found in an idolatrous Citie shall bee accursed and yet they must be put ouer vnto God as an offering or sacrifice 550. a 20.30 c. Cities Three Cities of refuge for all such to flee vnto as had committed manslaughter by chaunce medley 685. b 40.50 Why Cities of refuge were appointed for the vnwitting and guiltles manslear to flee vnto 686. b 40 Cleane What is the right way for men to make themselues Cleane 517. a 60 Of meates Cleane and vncleane with notable doctrine thereupon depending 553. c. the whole Sermon Cleannesse What Cleannesse we must haue in our eating and drinking 512. b. 10.20 Cleansings All Cleansings of mens owne deuising condemned 668. a 10.20.30 Looke Sacrifices Cleargie How the Popish Cleargie put ouer the worde of God from one to an other 1079. b 50.60 The number of the Popish Cleargie is infinite Read that place 1208 a 30.40.50.60 Cloud Why God did set a darke Cloud before him when he spake to the Iewes 130. a 30.40 What God meant in giuing the Iewes a piller of fire by night and a Cloud by daie 41. b 50 We haue no need of the visible Cloud that spread ouer the Israelites 42. a 10 Why God did ouerspreade the Iewes with a Cloud by daie 41. a 50 Wherein wee resemble the Iewes as touching the Cloud that appeared by day 41. b 10.20.30.40 What the Cloud and darknesse which appered to the Iewes taught them 131. b 20 The Cloud that ouerspread the Iewes by day a token of Gods presence 41. a 60 What the Cloud and the fire were to the auncient fathers 41. b 10 We haue not a darke Cloud as y e Iewes had 131. b 20 In steede of the Iewes darke Cloud we haue the light of the gospel 131. b â—30 Two pointes well worth the marking vpon the Cloud wherby God shewed himselfe to the Iewes 130. a 30. c. What the descending of the Cloud vpoÌ„ y e tabernacle when Moses was called to receiue anie great charge at gods mouth doeth teach vs. 1087. b 20 30.40 Why God did cast a great and a thicke Cloud betwene him and the people 130. b 30.40 131. a 20 Of the thicke Cloud which was like a great piller when it appeared to the Iewes by day 1087. a 60. b all Cloudes It is a woonderfull power whereby the raine is shut vp in y e Clouds 958. b 40 That the Cloudes be dreadful bottels and why 958. b 40 Comfort A comfort or consolation of Moses to y e Iewes 168. b 20.30 Comfort for the godlie when they are
reserueth to his owne vengeance 633. a al. Faultes cannot bee punished among men vnles they come to knowledge 633. a 10 Against such as woulde not haue the Faultes committed against the first table punished 634. b 50.60 That all Faultes are willing and what is meant by the word willing 685. b 40 Of Faultes vnknowen and manifest howe the offenders are to be handled in both 700. a 20.30.40 In cases of lawe Faultes must be regarded as they be indeed Read y t place 708. a 10. Looke Offences and Sins Fauour What we must doe and not doe to find the Fauour of God 803. a 30. b 30. 448. a 10 The Moabites went about to winne Gods Fauour with monic 803. a 40.50 That we must take heede of turning Gods Fauour into a curse and how the same is doone 811. a 50.60 The Fauour that God hath shewed vs aboue others 146. b 10.20.30 Howe wee ought to bee affected vnto God the more Fauour that he sheweth vs. 178. a 60. b 10 Two pointes to be noted why God receiueth vs into Fauour 483. b 50 God ceased not to go through with his Fauour towardes the Iewes till hee had performed the promise that he made to their Fathers 169. b 10.20 If euer anie man obteined Fauour in Gods sight it was Moses and why 105. b 30 What we haue to learne when God taketh vs into Fâ—uour againe after we haue offended him 431. b 10 What we haue to doe when God sheweth vs Fauour aboue others 498. b 50.60 A viewe of Gods Fauour extended to our bodies our soules our Cattell whatsoeuer we possesse 326. a all Of the Fauour of God shewed in the scriptures and who they bee that profite but litle by the doctrine of the same 1024. a all What these wordes Nepthalin shall haue his fill of Gods Fauour doe meane 1226. al. To what end God giueth vs the tast of his Fauour 347. b 20.30 294. a 10.20 Gods Fauour likened to the fountaine his blessing to the conduite Pipe 1226. b 50.60 1227. a 10 What wee must doe if wee will prosper through Gods Fauour 627. a 50. Looke Grace Goodnesse and Loue. Fauourable To what ende Gods shewing of himselfe Fauourable vnto vs doth serue 465. a 40. Looke Mercifull Feare It is not possible for vs to Feare God vnlesse we loue him 435. a 10.20 358. a 40 Men cannot discharge their duetie towards their neighbours if they bee not leade by the Feare of God 212. b 10 Howe farre the Feare of Princes and Magistrates ought to extende 214. a 50.60 Of Feare of enemies Reade at large Page 712. b 40.50.60 and 713 all and the meane to ouercome it 714. b 60 The Feare that Achaz had of the kings of Syria and Israel his enemies 713. b 60. 714. a 10.20 To Feare God and not to forget him are two inseparable groundes 284. a 40.50 c. What consequentes the Feare of God bringeth with it 285. a 10.20 Howe from Feare submission to God doth proceede 284. a 60 Of the Feare of God which keepeth vs in due obedience 651. a 30.40 Ieremies wordes that we shoulde not bee in Feare of the signes of heauen explaned 669. a 10.20.30.40 and 668. b 10 Howe and in what sort God will haue vs to fight against al Feare 87. b 50.60 Why it is good reason and of our deseruing that God shoulde chastice vs by making vs to stande in Feare of men and other vnreasonable creatures 478. a 10.20.30.40.50.60 b all Howe and in what sorte manie men thinke they Feare God wel 128. b 10 20 Of profiting in the Feare of God and what this worde Feare importeth 128. b 10. 1131. b 10 With what kinde of Feare wee must feare God 434. b 40.50 and 186. a 20 The cause why God vpbraided the Iewes that they did neither loue him nor Feare him 185. b 40.50 Wee be vtterlie vnexcusable if wee doe not Feare God 186. a 10.20 Wee bee well fensed when God giueth vs men to guide vs in his Feare 145. a 10 That the reuerence which wee must doe to God must proceede from Feare 266. b 20 God warneth vs generallie to walke in Feare and why 174. b 20.30 A most pithie speech to strike Feare terrour into vs towardes God 191. a 30.40.50.60 b 10 By what Feare and terrour we must be first subdued before we can coÌ„ceiue Gods goodnesse 446. b 30. and howe the same feare must bee tempered ibidem 40 Of tvvo thinges which ought to teach vs to Feare God 458. a 30.40 How God will cast our dread and our Feare vpon our enimies 476. b all 477. a b all Why brute beastes stand in Feare of them vpon whome God hath printed his marke 478. b 40.50 A proofe of Gods promise that hee would cast a Feare vpon his peoples enemies 478. b 20.30.479 a 10.20 The Feare of God is no secret or idle thing and how it sheweth it self 266. b 50.60 Wherein men shew that they are void of Gods Feare 267. a 20 What blessings will follow vs if wee Feare God 325. b 50.60 To be in Feare of nothing is no vertue Read that place 335. b 20 Three reasons why the Israelites are exhorted not to stande in Feare of their enimies 334. b 30.40 The meaning of the wordes that God did Feare the prouocation of the enimies 1144. a 30.40.50.60 b all 1145. all Of a trembling Feare threatened to the despisers of God and what a sore and restles plague it is 1005. a all b 50.60.1010 all Of preuenting Gods iudgements by a willing Feare 1010. b 20.30 1011 a 30 That Feare is a good preparatiue which leadeth vs to the seruing of God as for example 962. b 30.40 None can discharge his duetie in gouerning a people vnlesse hee Feare God 15. b 50.60 All vertues in man without Gods Feare do turne to euill 15. b 50 The woorst temptations that can be to hinder the performance of our duetie springeth from Feare 20. a 10.50 What woulde make vs forget all Feare that hindereth vs in Gods affaires 74. b 40 In what respect we do wrong vnto God through Feare 74. b 20 S. Pauls meaning in warning vs to work our saluation with Feare trembling 75. a 40.50 A kind of Feare that is an exercise of our faith 335. b 50 Of slauish Feare which is inforced 358 a 40 Looke Terror Fearefull The cause why men be so Fearefull to do the things which belong to their office 1076. b 50.60 Wee be Fearefull of nature Looke to the doctrine there recorded 26. b 40.50.60 71. a 30.40 Wee must not be Fearefull where God will haue vs to be stout This concerneth doctrine false prophets 684. b all Two causes why the Fearefull were thought vnworthie to be in the host of God 720. a 10.40.50 Fearefulnesse Fearefulnes is a signe that wee haue no trust in God 720. a 10.20 Fearefulnes doeth commonly hinder men in doing their
them 660. a 40.50.501 a 40. 164. a 60. b 10.201 a 10.302 a 10.207 b 50.299 a 50.60.947 a 10.20.764 b all 765. a all Our Sacrifices are stained with some spot or other what soundnesse they must haue and howe God accepteth them 630. al. 596. a 10.819 a 40.50.60 Sacrifices of y e heathen in whose roome are now popish masses 495. a 40 Why it is said that our Sacrifices are offered to God the father in Christs name 596. a 30.40 How wee shoulde offer vp our selues as true not as temporall Sacrifices vnto god 593. a 10. of the onely propitiatory sacrifice 764. b 40. c. 765. a all What is one of the chiefest Sacrifices that God requireth of vs. 554. a 30.40 360. b 10 Sacrifices were blessed and yet was there a kind of curssednesse in them 550. a 40.50 What be the Sacrifices that the shepeherdes of Gods Church must offer 739. a 60 What Sacrifices Christians ought to bring vnto God 820. a 10 What is the true sworde wherewith our reasonable Sacrifices are offered vnto God 820. b 50.60 That the grounde of all Sacrifices is obedience what we haue to learne thereby 908. b all When the people came to offer Sacrifices in the time of the law they helde themselues in the outmost court 1207. a 20.30 Of the Sacrifices of righteousnesse and what doctrine wee haue to obserue therein 1220. a 60. b all The Sacrifices of the lawe were verie significant 1175. a 50. Looke Offerings Sacrificing The maner of the people of Israels Sacrificing when they came out of Aegypt 501. b 40 Sacrilege Of a kinde of Sacrilege committed against God whereby he is robbed of his honour 996. a 40.50 What kinde of Sacrilege is committed in these dayes 149. b 20.30 Safetie The Safetie of men consisteth not in any outward or visible thing 1232. b 50 60.1233 a 10.92 a 20.30 A continuing lesson to all Gods people touching their Safetie 1232. b 10.20 30. Looke Saluation and Welfare Saint How rewfully forsooth the Papists hādle the idoll of S. George when they be displeased with it 1164. b 60 The Papistes make no difference betweene God and a Saint that they haue deuised of their owne heade 419. a 20.30 b 10 A Saint of y e Papists deuising S. Barbe which neuer was 523. b 60 Saints Gods Saints neuer vaunted themselues to haue performed al Gods statutes 906. a 40.50.60 b 10 A text alledged by the Papistes for the mainteining of their doctrine of hauing Saints to bee their intercessors 417. a 50.60 b 10.418 b 20 The Papists shift for y e excusing of their praying to Saints 271. a 40 The Papistes haue no worse enimies than the Saints whom they think to honour and why 1239. a 60. b 10.20 By Saints are ment Angels Looke the place and reade in what sense 1187. b 20.30.40.50.60.1188 a 10.20 Moseses meaning by these words Gods Saints are in his hand 1188. b 30.40 50.60 c. Howe these words that God appeared with ten thousand Saints are meant 1187. b 20.30.40.50.60 How the Saints being of themselues no idols are notwithstāding made such and by whom 683. ◠10 How spitefully y e papists vse the images of their Saints whē they are displeased with them 1164. b 50.60 Looke Faithfull Salt Of Gods threatning to sowe Salt vpon the lande of Chanaan and what the same meant 921. a 10 Why it is said that no Sacrifice shoulde be offered without Salt 502. b 60 Saluation Howe wee confirme Gods truth to our Saluation 487. a 10 Howe the full measure of our Saluation and of the promise is accomplished 487. a 10. 486. b 50.60 What wee must doe if wee woulde be assured of our Saluation 318. b 60 God setteth more store by his owne honour than by the Saluation of our soules 484. a 20.30 The honour of God and our Saluation matched together 536. b 50 Who is the keeper of our Saluation and by what meanes it is kept in heauen 532. a 40.50 The remedie to preserue vs from all occasions to thrust vs out of the way of Saluation 524. b 10 God tendereth our Saluation in shewing vs his wil by the mouthes of men 254. a 20 What we ought to doe when God hath once put vs in hope of Saluation 466. b 10.20 A lesson for vs to learne so oft as there is any speaking of our Saluation 438. b 10.20 In what cases our Saluation will go to wrecke euerie minute 503. b 40 Men cannot abide that the whole praise of their Saluation should rest in God alone 167. b 10 When and at what time wee had a full warrant of our Saluation 10. b 30.599 b 50.60 600. a 10 We must not seeke the cause of our Saluation in our selues 166. a 40 Why God thinketh it not ynough to haue tolde vs once what is needeful for our Saluation 176. b 60 God ceaseth not to haue a care of the Saluation of his children 154. a 40 Saluation is common in generall to all men but is a peculiar gift of God 1235. a 30.40 Our Saluation figured by the bodily deliuerance of the Iewes out of Aegypt 169. a all No worthinesse in men of Saluation or heauenly inheritance 268. b 10.20 Our Saluation is named a gage and who hath it in keeping 1180. a 50.60 b 10 What saint Paul doth vs to vnderstand by putting ouer Saluation to confession 1064. b al. It is vnpossible for God to bring vs vnto Saluation vnlesse we be first condemned 1100. a 10. Of mans Saluation the cause and grounde of the same 10. a 10.1118 a all 315. a 10 Howe farre off wee be from hauing any affection or zeale to the knowing of the doctrine of Saluation 298. a 30.40.50 To what intent it pleased God to impart vnto vs the doctrine of Saluation 292. a 60 b 10 The cause why we goe not right foorth the way to Saluation 122. b 50.60 How is it that we be assured of our Saluation 815. b 10 The fathers had their Saluation grounded in Christ Iesus as we haue but how reade page 913. b 10 The damnable doctrine of the Papists that wee must stande in doubt of our Saluation 914. a 20.30.1063 all Whereupon the assurance of our Saluation is to be builded and not to be builded 858. b 20.30.134 a 10 What things are saide to be of the substance of our Saluation 104. b 50.60 Whie it is saide of Paul that God giueth vs being vnto Saluation 420. b 20 Gods worde more precious a great deale than mens Saluation 420. b 50 What Gods pleasure is when he draweth men to Saluation 82. a 60. and b 10 The meane to haue Gods worde redound to our Saluation 78. a 10 Saint Pauls meaning by these wordes to worke out our Saluation with feare trembling 75. a 40.50.1024 b all The meanes how men shut themselues out of all hope of Saluation 44. a 40 The meanes whereby God procureth and furthereth our Saluation 39. b
Warre 65. a 10 They that make Warre are commaunded to pay for their bread and water 65. a 10 What iust cause the Israelites had to make War against the Chananites and the other nations 728. a 10.20 c. Howe the mischeefe that happeneth in Warre maie also befall to priuate persons 726. a 40.50 Foure kind of men whom God will not haue compelled to goe to Warre gainst their enemies 718. b 20. c. With what doctrine the faithful should be armed in time of warre 721. b 30.40 No Warre is iust vnles God be the author thereof and why 712. b 10.20 In what cases it is lawefull to make Warre and vppon what condition 712. a 10.64 a 60.718 b 30.40 Looke Battell VVarres God sheweth tokens of his wrath wheÌ„ Warres are towardes in the worlde 968. b 30.40 The sore exactions of Princes for the mainteinance of their Warres 64. b all A lesson for such as take Warres in hande 67. all 64. a 60. b 10.726 a 30 Of Warres lawfull and vnlawefull read at large Page 711. b all The Warres that are made nowadaies are like the game of the Barriers Looke how 67. a 60. b 10 A demaund whether Warres be made nowe adaies by the authoritie of God 63. b 30 Of diuerse good orders that woulde be kept in VVarres and in the time of warres 811. b all Looke Lawe of Armes VVarfare VVhy and with whom we haue a continuall VVarrefare all our life time 721. b 40.50.60 VVhat Christian Princes haue to consider why they go on VVarrefare 721. a 40. Reade notable doctrine vpon the case of VVarfare 722. all 723. all 724. all 720.721 The estate of the Church is a VVarrefare what we haue to gather therof 722. a 30 VVarriour Gad the sonne of Iacob prophesied to be a fortunate VVarriour 1222. a all VVarant In what thing the greatest VVarrant that wee haue of our Lorde Iesus Christes presence among vs. 497. b 60.498 a 10 Of the VVarrant of our election and what it is 1064. a 60. b 10 VVhen and at what time we had a full VVarrant of our saluation 599. b 50 60. and 600. a 10. Looke Adoption VVarning That wee ought to take VVarning of Gods vengeaunce and the manner howe 979. b 10 A VVarning vnto vs by the example of the Iewes 118. a 10 A VVarning to trust that God will discomfite our enemies without the power of man 71. a 50. A VVarning to all folke to obey their superiours and not to vexe them in such sort as they shall swarue from the right way 104. b 10 A Warning vnto vs not to tempt or prouoke Gods wrath 57. a 40.50.88 b 50.60 A VVarning that we attempt nothing against right and reason 86. b 30.40 A VVarning to such as haue the office of preaching Gods worde 56. b 10 A VVarning vnto vs if God make vs not feele his fauor and loue in this worlde 50. b 60. 51. a 10 That wee ought to take VVarning to liue warilie by others examples 521. a 10.20.30.40.42 a 60 Howe we must proceede against him that wil not take VVarning when he is reproued for doing amisse 700. a 10.20.30.40.50 The Papistes replication when they haue VVarning giuen them of their superstitions 521. b 30.40 Looke examples Warnings That other mens harmes are our Warnings the same is opened by examples 706. b 10.327 b 40 Howe our VVarnings by our worde of mouth shoulde bee spiced 331. a 20. Wash To what ende the Lawe prouided that men should VVash themselues with water for any bodily defilemeÌ„t 812. b all Washing Of Pilates VVashing oâ— his hands and whether he were thereby cleared of the death of Christ. 741. a 50.60 Washinges What we haue to learne by the ceremonie of Washings mentioned in y e lawe 813. a 50.60 b 50.60.299 a 50 499. b 10 The Washings of the Turkes and Sarasens and whence they haue them 553. a 30. Looke Sacrifices Wash Howe Priuate persons must put this lesson of making anie Wast in vre 735. a 20. c. Touching the Wast spoile speciallie in warre and otherwise and howe we shoulde bethinke our selues in that case 734. a 20.30.40 c. Why to make Wast of couÌ„tries lands is thought lawfull nowadaies 734. b 10 Watch. An exhortation to vs to Watch and great reasons shewed why 470. a 30.40.50.60 b 10. c. Water Water was set readie at the doore of the Temple to cleanse him that shoulde eate of the flesh of the sacrifices 512. b 10 Whether Water in baptisme be of the force to worke any thing necessarie to saluation 1244. b 50.60.441 a 10.20.741 b 30.598 b 10.812 b 10.20 Water out of the rocke neuer failed the Iewes in the wildernesse 1020. b 60.409 a 10 The cause why it is said that the Israelites during the time of their being in Aegypt had euery man as it were a garden and were faine to haue Water to moisten them withall 466. b 40.50.60 The Israelites paied readie moneie to the Moabites and Ammonites euen for their Water that they drank 69. a 40.50 Looke Baptisme and Sacramentes Way Of diuerse thinges that turne vs out of the right Way and remedies there-against 473. a all b 10.20 But one onelie Waâ—e from the which it is not lawfull for vs in anie wise to steppe aside 471. a 30.403 a 50 To what ende God calleth his lawe a Waie 263. a 10.20 Whether it be possible for vs to walke throughout in the Waie of the Lord 263. a 60 The meaning of these wordes Thâ— Waie which Iesus Christ made is freshe 26. a â—0 Against such as turne the children of God out of the Waie the diuerse meaneâ— which they vse in that behalfe 888. b 50.60 What wee haue to pray for at Gods hande seeing we bee so frowâ—rd as to turne aside from the right Waie 519. a 40 Of a Waie which is verie harde and verie plaine and easie which waie the Lorde sheweth vs Looke in what respects 492. a 60. b 10 Wayes Of the Waies of God and that this word Waie is taken for al manner of doings 1108. a 30.40.50 Of two things which ought to teach vs to feare God and to walke in his Waies 458. a 30.40.357 b 50.60 How God hath shewed vs al his Waies 358. a 10.20 The meaning of Ezechiell by these wordes Thou shalt remember thine owne Waies and bee ashamed of them 634. b 10 Wayfarers That in this worlde we â—ee as Wayfarers and howe their case standeth 617. a 50.60.604 b 10.490 a 10. What we haue to learne by the Iewes eating of their passeouer like Wayfarers 604. b 30.40.605 a 10.599 b all VVaifaring We must vse this worlde as a Waifaring or straunâ—e countrie 411. b. 50.60.909 b 10 VVedlocke Of the nature of Wedlocke and the ende of the same 836. b 30.40.50.838 b all 225. a 40.50.839 a all 978. a 10.20.750 all Read the 128. Sermon 228 a 10.791 a 50. Looke Mariage VVeake What a man must doe when hee seeth
383. the whole page and 384. a 10.20.395 a 10. A delay thereof for foure hundred yeares together 327. b 60. and 328. a 10. Of prouoking the same by abusing Gods patience too long 346. a 10 5â— a 40.50 Signes thereof and howe forceable it is 81. a 10. 55. b 20. In what respects the law was a message of Wrath and of peace 77. b 50. Of foreseeing the tokens of the same 729. a 30.40 The cause why god sware in his Wrath y t the carcasses of y e people should rot in the wildernesse 71. b 60. 72. a 10. That when all things be at quiet we must haue an eye vnto it 1158. b 30.40.50.60 Howe we must thinke of it long before it fall is tolde vs by comparison 551. a 50.60 That it is wont to come vpon the disobedient 706. b 40.50 God maketh euen Infidels the instruments thereof 1153. a 30.40.50 How and in what sort we are counselled to giue place to Wrath. 1156. b 60.1157 a 10. b 10. Looke Anger Wrest What it is to Wrest or hinder right and who be commonly y e way wronged 931. b 40.50.60.932 a 20. Looke Right and Wrong Wretched In what respects wee shewe our selues verie Wretched 519. a 30. Looke Miserable Wretchednesse A mirror of mans Wretchednesse tending to the beating downe of his pride 896. a all b 10.20.948 b 50. Looke Miseries Calamities Troubles Writing Of this word Writing as it is meant of the law and what it importeth 1098. a 60. b 10.421 b 30.404 b â—0 405 a 10 391. all Looke Law of God Wrong How they that being in authority haue done Wrong to the poore shal be indued before God 230. a 50.60 Reasons of common sense to mooue vs to liue without doing Wrong to any maÌ„ 219. b 40.50.60.449 al. 220. b 40.50 What God intendeth to shew vs when he telleth vs that in doing Wrong to any man we assalt his maiestie 220. a 10.20 In what respect we do Wrong vnto god through feare 74 b 20 Why the Israelâ—â—s were commanded to passe by the countrie of Edom without doing any Wrong c. 67. a 10 What we ought to marke in cases of iniurie and Wrong done vs. 709. b 60.888 a 50.60 b 10.20 Who they be vnto whom we dare offer no Wrong and why 932. a 30.40 No Wrong to bee offered vnto three kinds of poore people gods law chargeth it looke who they be 862. a 50.60 b all 863. a 10.932 a 40.50.60 b 10.20 872.873.876 What we must doe if we intende to refraine from dooing Wrong to any man 655. a 20 All kind of Wrong and violence forbidden vnder the name of murther 516. a 60. b 10. Looke Violence Wrongs How God will haue vs to vse our selues in taking Wrongs 140. b 10. Looke Oppression and Vsurie Y. Yeare Of the Yeare of Iubile and of the freedome thereof 573. b 40.50.60 Of the high solemnitie of euery seueÌ„th Yeare among the Iewes reade the place 573. b 10.20.30 c. How we behaue our selues to godward when we haue a prosperous fruitefull Yeare 468. a 10.20.30 Of the course of the Yeare suceession of times and seasons and the true cause of the same 966. a all 467. a 60. b all Looke Seuenth Yeares The compasse of fiftie Yeares was called a world 591. b 40 Eighteene hundred Yeares forbearaÌ„ce of the Iewes for their amendement 1137. b 60 Yesterday Yesterday betokeneth all the time that is past among the Hebrues 689. b 40 Yoke of God and of men How the law shall become a sweete and light Yoke vnto vs. 207. a 50 That the Lords Yoke is amiable and louely so warranted by the words of Christ. 53. b 50.67 a 30.999 b 20. 30.492 a 30.40 In what respect we refuse Gods Yoke 217. a 20 In what sort God layeth his Yoke vpon vs how we ought to receiue it 443. a 30.1218 a 40.50.60 c. 380. b 50.60 Of Gods threatening of an iron Yoke vnto them y t disobey him and what y e same importeth 999. a 60. b 10. c. Of the woodden Yoke which Ieremie ware when he threatened captiuity to the Iewes 999. a 60. b 10.20 c. We must not drawe the Yoke with the vnbeleeuers reade that place 307. b 50 VVhy Christ protesteth that his burtheÌ„ is not heauie nor his Yoke hard 566. b 40.50 What Yoke it is that God layeth vpon the necke of a married man woman 840. b 60. 841. a 10. c. What will betide vs if we cannot finde in our hearts to beare Gods Yoke 153 a 30.141 a 10. Looke Afflictions and Chastisements Yokes The Yokes that couple vs together what they be 308. a 30.40 Youth Notable lessons of instructioÌ„ for Youth to consider and obserue in the Sermon 123. and in page 758. b all Z. Zabulon Traffike and marchandise in the tribe of Zabulon 1217. a 40.50 b 10.1218 b 20. He was planted by the sea side and what that giueth vs to marke 1217. a 40. He is blessed of Moses and how 1217. a 10. c. A commendation of him and Isachar 1218. b 60.1219 a 10. â—0 They were neere to Galile 1219. b 40.50 Looke Tribes Zeale both good and bad Little Zeale in parents to bring vp their children in Gods feare 215. b 50 A holy Zeale and not fleshly lust moued Moses to desire to goe into the promised land 103. a 10 What kinde of Zeale is required of vs in following and seruing of God 47. b 10.188 b 40.541 b 50.60.547 a 10. 540. b all 542. all Of an vnaduised Zeale in Gods matters and what harme the same doth 632. b 20.633 a 10 A kinde of Zeale mentioned out of the 69. Psalme verse 10. page 540. a 10 The cause why Moses doth purposelie attribute the title of Zeale of prouoking folk to the seruing of God 1219. b 10 20.30.12â—1 a 10 In what respects our Zeale to preferre Gods truth shal be but as the rage of mad folkes 543. a 10 The frantike Zeale of the Papists heathens Iewes noted 541. a 40.543 b all 544. a all What wee must doe to haue the more Zeale vnto Gods word 1191. b 50.60 119â— a 10 The Zeale of Moses shewed in dooing the execution that is read of in Exodus 401. a 20 30.40â— and in other things 144. b 40.400 a 30.1089 a 40. 50.60.1203 a all What a kind of Zeale God will giue his seruants in praying 399. a 20 Of the Zeale of Paul wherewith he was lead to the Iewes his countriemen 402. a 10.20 God meant to trie the Zeale of y e Iewes by commaunding them to make cleane riddance of idols 310. a 20 What Zeale there ought to be in them which be taught by Gods word 1083. b 50 How the Zeale of Gods honor and the welfare of his church ought to beare rule in vs. 1097. a 50.60 c. Of a kind of Zeale which is commaunded vs to imbrace 174. a 40. FINIS To the Reader TOuching