that our Lordes intent was to say here in fewe wordes that men ought to behaue thēselues so friendly as no man were oppressed and that although it lie not in men to let that there should not bee both poore and rich among them yet they should so deale as the poorer sort were not troden vnderfoote For wee see that such as are welthie do lay their snares and catch whatsoeuer they can come by so as the poorer sorte dare not come neere thē and if they get but the value of a pinne at their hands they fleece them of it by and by againe Therefore it was our Lordes intent to prouide a remedie for that mischiefe among his people Nowe remaineth that wee apply this matter to our owne behoofe True it is that this order belonged peculiarly to the Iewes but yet doth it concerne vs also namely that we shoulde not vexe them out of measure which are indetted vnto vs. And it may well bee among those that beare the name of Christians that they wil not goe to lawe vppon the Sabboth day and the reason is that vpon that day euery man ought to haue leasure to withdrawe himselfe to Godwarde to minde his workes that wee may all of vs be prouoked to serue and honour him For all our life long wee ought to giue our selues to praying and supplication Neuerthelesse cōmon meetings are made that men may heare the cōmon doctrine of saluation and it is good reason that on the Sabboth day all other cares and thoughts should be laide aside Notwithstanding let vs take good heede that wee keepe not the single Ceremony onely but also the intent of God therewithall which is that our neighbours be not so vexed by vs as they may haue occasion to despise God and to be cast into despaire For our Lorde will haue vs giue such respit as the poore may not bee ouer grieued Wee see howe he saith in other places that wee must not take a poore mans mattres from vnder him Exod. 22.26 27. As for example when a man hath broken payment if hee bring his bedde to lay to gage our Lorde forbiddeth the taking thereof and likewise the taking of a poore mans rayment which hee hath neede of to weare For if he be a cold saith he and thou keepest his bed from him although hee speake neuer a worde yet shall his sides curse thee because thou beest so hardhearted that thou hast no pitie of him when thou seest him afflicted in his bodie And albeit that the poore man be patient in his aduersitie yet doeth God in heauen consider thy crueltie and in the ende he will reuenge it Contrariwise he that giueth his poore neighbour his gage againe and is so pitifull towards him that he cannot find in his heart to see him indure necessitie although the partie so releeued do play the Churle and regarde not the good that hath bin done vnto him yet shall hee haue his good deede to answere for him before me 〈◊〉 24.12 saith the Lord. Yee see then that we must be kindharted both generally and particularly as time requireth As how If there come a yeare of dearth many men will seeke to inrich themselues by it and they beare themselues in hande that it is a time euen for their owne tooth and it is a thing too much vsed nowadayes as it hath bin at all times heretofore and woulde God we coulde forget it But we shal see a number that lye in waite like skouts or spies and if there come a deare yeare O say they this serues well to make me rich when as in verie deede it is the time wherein they should open their bowels to haue compassion of such as are in necessitie Wee see that poore folke haue much ado to maintaine themselues though they be succoured yea and such as heretofore haue beene able to liue in their owne houses without being pinched ouer neere are nowe driuen to borrow And why is that They haue their ordinarie earnings as before but corne and wine are at such excessiue prices that they be not able to buy them euery man shrinkes away and holdes himself short And as for the rich man that hath wherewith to liue his minde is vppon nothing else but howe he may inrich himselfe O saieth he this is a fatte yeare for mee for it is a leane yeare for all others Alas heere is a wretched regarde So then let vs learne that our Lordes meaning by this Lawe is not that we should forbeare to releeue such as are as yee woulde say windshaken already but that if we see a man that hath much ado to maintaine himself we should not runne vpon him to ouerthrowe him altogether As howe If I see a man a little behinde hand and I haue a mind to some cornegrounde or vyneyard of his loe hee is in fitte case for my purpose and if I take him at the vantage hee is vndone by it it is vnpossible for him to scape vtter ruine And when a man hauing that regard to selfeprofite indeuoureth to catch away the poore mans possessions surely although there were no Lawe of God at all yet doeth euen naturall equitie condemne it But heere our Lorde sheweth vs his will which is that whensoeuer wee see any man distressed wee shoulde spare him so much the more vntill hee haue some meanes to recouer himselfe againe and that wee shoulde not lye in waite to catch from him at euerie occasion that is offered to further the matter but rather that wee shoulde vse such vprightnesse as to saye If I beare with him hee will pay mee one time or other I see hee is willing ynough I see hee woulde paye mee mine owne and doe asmuch for mee if hee were not ouerpressed otherwise and seeing I knowe him to bee such a one shall I nowe set vppon him with rigour That were euen as much as though I woulde cutte asunder his hamstringes that hee might bee able to goe no further I see he is scarse able to drawe his legges after him and therefore if I should fall to cutting of his sinewes asunder and so fell him downe altogether if hee bee vtterly ouerthrowen for want of lending him my helping hand at his neede am not I the cause therof Shal not his pouertie crie out for vengeance against mee vnto God Nowe wee see howe this Lawe serued as a policie among the Iewes and yet neuerthelesse that it sheweth vs Gods will at this day because it teacheth vs to beare with the poore and needie To be short let vs marke that our sparing of the poore after that fashion is an acceptable sacrifice to God and that after the same manner he will accept all other seruices that we do vnto him where as if wee performe neuer so manie Ceremonies and in the meane while haue no equitie nor vpright meaning in vs we do but prouoke Gods wrath according to the saying of the Prophet Esay which I haue alledged already
dunghil of hell why 499. a 10 Of the vsurped supremacie of the sea of Rome 498. b 60.499 a 10 Roote The meaning of these words Let there not be found among you any Roote that bringeth forth wormewood and gall 1032. a 50. b all 1033. a b al. Looke Prophets and false Prophets Ruben The kingdome was not established in the tribe of Ruben 1195. b 50.60 He was Iacobs eldest sonne bereft of the right of the first begotten for incest 1193. a 40. The meaning of Moses in saying Let him liue and not die 1194. a 10.20.30.40 He was a Patriach and what a great number of heads of houses came of him 1194. a all b 30.40 Ruffians A common trade of certaine squaring Ruffians noted and a lesson for their learning 936. b 40 S. Sabboth The ceremony alone of the Sabboth is to no purpose 20. a 40 Of what things the Sabboth vnder the law putteth men in minde 200. a 20.30.204 b 10.20 Howe the spirituall rest and Sabboth is kept 339. b 10.20.203 b 10.20 Wee ought to bee greatlie inflamed to the spirituall keeping of Gods Sabboth and why 20. b 50 Till what time wee shall neuer attaine fully to the keeping of Gods spirituall Sabboth 203. b 10 How the faithful ought to keepe a continuall Sabboth all their life long 203. a 20 We haue not the figure or shadowe of the Sabboth day 204. b 50.202 a 50 To what end or intent the Sabboth day was ordeined 203. b 50.200 b 10.208 b 50.60.573 b 10 204. a 10.203 b 50.208 a 60 What is the first entrance to keepe the Sabboth day as wee ought 201. b 10 A supposed speech of God to the Iewes touching the Sabboth dayes seruice 206. b 40.50.60 207. a 10 Other solemnities besides the Sabboth day vnder the law 206. b 30 What wee haue to marke and consider when God commaÌ„deth vs to keepe the Sabboth day 20. b 40.205 a 10 The Iewes Sabboth day was the Saturday and why ours is the Sunday 205. a 10 We are exhorted to retaine stil the outwarde order of the Sabboth day though it were but figuratiue 205. b 20 The cause why the ceremonie of the Sabboth day was so streitly looked vnto vnder the lawe 202. a 30.40.50 He that despiseth y e Sabboth day hath thrust as much as in him lieth the whole seruice of God vnder foote 20. a 30 Why we be not giuen so much to serue God on worke dayes on the Sabboth day 204. b 10 The traffikers among the Iewes enioyned to keepe y e Sabboth day though they were not sanctified 210. b 60. and 211. a 10.20.30 The Sabboth day exteÌ„ded to the whole seruice of God 20. a 20.60 Why God setteth his owne example of keeping the Sabboth day before vs. 203. a 10. How the Sabboth day is sanctified and prophaned read page 200. the whole Sermon ouer Of what things the Sabboth or day of rest was a figure 200. a 10. 201. a 10.207 b 30.40 206. a 30 Why Christians ought not to go to law on the Sabboth day 575. a 10 Of what thing the Sabboth day giuen to the Iewes was a signe 207. b 30.40 The right order and vse of the Sabboth day summarily recorded reade the place 204. b 40.50 Common abuses of the Lordes day or Sabboth day too too true 204. a 20. 30.40.50 Looke Rest of God and man Sacrament Of a defiling of the Sacrament of the Lords supper too much vsed in these dayes 600. b 40 A Sacrament without teaching and instruction is a deade thing 607. a 10 Sacraments The Sacraments of themselues haue not the power to cleanse 668. a 30 Sacraments of themselues be visible in what respects spirituall 648. b 10 How we be in the presence of the Lord when we be partakers of the Sacraments 618. b all 138. b 50 The Sacraments and the word are badges of Gods fatherly election 316. b 60 SacrameÌ„ts are peculiar to the Church they be not things for men to put to vnholie vses 600. b 30 Howe wee must thinke without selues when we vse the Sacraments 600. b 40.168 a 50 How the papists haue corrupted y e true Sacraments 598. a 50.60.680 b 10.138 b 30.40 In what respects the Sacraments be but as a dead letter 441. a 40 Of the Sacraments and the true vse of the same 680. a 30.1208 a 10.894 a all 1055. a all b 10 God in the Sacraments worketh that by his power which men cannot do 1244. b 30 Sacraments of the papistes owne forging and deuising 1245. a 50.60 We haue not so great a multitude of Sacraments as the olde fathers had 1081. a 40.1055 a all b 10.20 The Sacraments bee not meritorious matters and that we come to them to receiue that which is offered 1056 a 10 Sacrifice Why the Iewes were forbidden to offer Sacrifice in any other place than onlie one 565. b 50 Why it is said that no Sacrifice shoulde be offered without salt 502. b 60 God did not without cause giue the Iewes so many rules to shewe them how to do Sacrifice 502. a 30.40 Sacrifice appointed to be done for maÌ„slaughter the maner how 516. a 30 Whether the Israelits did for a time offer Sacrifice at their owne pleasure without rule or without being certaine what God required or allowed 501. a 30.40 Of the Sacrifice of Christ offered once for all where also the masse is condemned 603. b 50.60 Who they be that must be merrie with those that present themselues to God to offer him Sacrifice 619. b 50 Sacrifice commaunded to be made for the bodie of one that is found slaine reade sermon 120. Of the most abhominable Sacrifice of the masse wherin the papists vsurpe the office of Christ. 505. b 10.20 c. 739. a 50. b 10 What is the way for vs to bee partakers of the Sacrifice which Christ hath offered 605. a 10.20 How Moses may say that all the things which shal be found in an idolatrous citie shal be accurâ—sed and yet they must be put ouer as an offering or Sacrifice to God 550. a 20.30 c. What is the chiefe thing that goeth before Sacrifice 593. a 30 How a citie that hath beene idolatrous becommeth a Sacrifice of good liking to God 550. a 60. b 10 Of the sprinkling of the bloud of a Sacrifice in the time of the lawe when it was to bee offered and what that ceremonie signified 418. b 10 What is the true Sacrifice that God requireth at our hands 374. a 10.294 b 60. a 10.503 a 30.630 a 40.50.267 a 20.30 What mans executing of punishment is a Sacrifice to God 306. a 30.40 Sacrifices Whatsoeuer God requireth of vs hee calleth Sacrifices 870. b 60 To what end God ordeined Sacrifices vowes c. among the Iewes 499. a 40.50.60 b 10 A difference made betweene the Sacrifices and common meates and what doctrine concerneth vs thereby 512. a 60. b 10.20.30.40 Of the Sacrifices of the law the meaning of
we bee not bound to the seuenth day neither doe wee in deede keepe the same day that was appointed to the Iewes for that was the Saterday But to the intent to shewe the libertie of Christians the day was chaunged because Iesus Christ in his resurrection did set vs free from the bondage of the law Col. 2.11.12 14. cancelled the obligation therof That was the cause why the day was shifted But yet must wee obserue the same order of hauing some day in the weeke be it one or be it two for that is left to the free choyce of Christians Neuerthelesse if a people assemble to haue the Sacramentes ministred and to make common prayer vnto GOD and to shewe one agreement and vnion of faith it is conuenient to haue some one day certeine for that purpose Then is it not enough for euery man to withdrawe himselfe into his owne house whether it bee to reade the holy scripture or to pray vnto GOD but it is meete that wee shoulde come into the companie of the faithfull and there shewe the agreement which wee haue with all the whole body of the Church by keeping this order which our Lord hath so commanded But what There a man may see too apparant vnhallowing of Gods seruice For as I haue touched afore are there not a great sorte which could well finde in their heartes to shewe that they doe but mocke God and that they would faine be exempted from the common lawe It is true that they wil come to a sermon a fiue or sixe times a yeere And what to doe there Forsooth euen to mocke at God at all his doctrine In deede they be very swine which come to defile Gods temple and are worthier to be in stables than there and they were better to keepe themselues at home in their stinking cabans To bee short it were better that such rascals and filthie vilaâ—nes were quite cut off from the Church of God than that they should come and intermingle themselues after that sort in companie with the faithfull But yet how many times come they thither The bel may ring wel enough for looke where a man left them there shall he finde theÌ„ So then we ought to bee the more diligent and careful in quickening vp our selues to make such confession of our faith as God may be honored with one common consent among vs. And besides that all superstitions must bee banished For we se how it is an opinion is poperie that God is serued with idlenesse It is not after that sorte that we must keepe holy the Saboth day But to the intent it may bee applyed to the right and lawfull vse we must consider as I sayd afore how our Lord requireth to haue this day bestowed in nothing else but in hearing of his worde in making common prayer in making confession of our faith and in hauing the vse of the Sacramentes Those are the thinges that wee bee called to Howbeit we see how al things haue bin corrupted confounded in the popedome For lyke as they haue alotted dayes to honoring of their hee Saints and shee Saints and set vp images of theÌ„ so haue they surmised that they were to be worshipped with idlenesse But seeing that y e world is so giuen to corruption it standeth vs so much the more in hand to marke well this discourse concerning the Saboth day as it is set downe here by Moses And let vs consider to what ende our Lorde commaunded the people of olde time to haue one day in the weeke to rest in to the intent that wee knowing how the same is abolished by the comming of our Lorde Iesus Christ may take our selues to the spiritual rest that is to say dedicate out selues wholy vnto God forsaking all our owne reason and affections Againe let vs reteine still the outward order so farre as is meete for vs that is to wit of forbearing our owne affaires and worldly businesses that we may intend wholy to the minding of Gods workes and occupy our selues in the consideration of the good thinges that hee hath done for vs. And aboue all thinges let vs streine our selues to acknowledge the grace that hee offereth vs dayly in his Gospel that we may be strengthened in it still more and more And when wee haue bestowed the Lord his day in praysing and magnifying Gods name and in minding his workes let vs shewe all the weeke after that wee haue profited in the same Now let vs kneele downe in the presence of our good GOD with acknowledgement of our faultes praying him to make vs feele them better than we haue done And forasmuch as wee can by no meanes serue him vntill the frowardnesse that is in vs be done away and inasmuch as he hath tolde vs that wee shall not cease to fight against his righteousnesse so long as wee giue heade to our owne lusts and imaginations it may please our good God to graunt vs such grace by the power of his holy spirit as wee may be fully fashioned lyke vnto him that dyed and rose again for vs to mortify vs and to quicken vs. So then let vs beare the marke of our Lorde Iesus Christ euen in renouncing our selues and let vs so submit vs to his will as our whole seeking may bee to be fashioned lyke to his righteousnesse that his lawe may bee fulfilled in vs euen as it is spirituall and wee be changed from flesh to spirit to liue vnder his obeisance And because there is alwayes so much in vs to be mislyked it may please the same good GOD to beare with our infirmities vntill his rest be fully brought to passe in vs and that he haue taken vs vp into his heauenly kingdome That it may please him to graunt this grace not onely c. On Friday the xxj of Iune 1555. The xxxv Sermon which is the sixth vpon the fift Chapter 13 Six dayes shalt thou labour c. 14 Thou shalt not doe anie worke therein thy selfe thy Sonne thy daughter thy manseruaunt thy womanseruaunt thyne Ox thyne Asse and thy cattle and thy Straunger which is within thy gates that thy manseruaunt and thy womanseruaunt may haue rest as well as thy selfe 15 Remember that thou wast a seruaunt in the land of Egypt and that the Lorde thy God brought thee thence with strong hande and arme stretched out And therefore the Lord thy God hath commaunded thee to keepe holie the Saboth day I Declared yesterday how and why the commaundement of keeping the Saboth day was giuen to the Iewes I told you briefly how it was a figure of the spirituall rest which the faithfull ought to obserue to serue God in Col. 2.14.17 20. Howbeit our Lorde Iesus Christ hath brought vs the performance thereof so as wee must no more stay vppon the shadowe of the Lawe Rom. 6.6 but content our selues with the crucifying of our olde man by the power of y e death and passion of our Lorde Iesus
it slip let vs not deceiue our selues for all that for God will requite it with horrible reuenge And we see it is not without cause that God hath so grieuously punished the fornications of such as had promised or betrothed themselues vnto husbands And if this bee so with them what shall bee saide of the wife which is alreadie married For shee is giuen to an husbande to helpe him to gouerne his house in the name of god if she giue her selfe ouer so villainously vnto whoredome shee not onely robbeth her husbande of his good name and worketh him a great outrage but she spoileth also the name of the whole familie For shee playeth the whore with another man and the children which she beareth through that whoredome doe beare the name of her husband And againe the goods and substance of the man are taken from the lawfull children and be giuen to bastardes which haue no title thereunto And is not y t a more wicked villanie than if one had broken vp an house rifled all the coffers spoyled and taken away all things and committed the greatest robberies in the worlde Yes verily and it ought lesse to bee borne withall and that knewe the heathen men well ynough If we had no more but the Lawe of Moses yet ought we to be more ashamed to see whoredome nowadayes so easily pardoned and so small account to be made of it But when the heathen men teach vs our lesson and vse better order by a great deale than those which at this day call themselues Christians I pray you what a witnesse will that be against vs at the latter day Blind men haue beene of more clearer sight than we Wee Christians say continually that Iesus Christ hath brought a true declaration of the Lawe to the intent we shoulde knowe that that is our perfect holinesse which is there contained Indeede hee added nothing thereunto But yet neuerthelesse wee ought to bee better learned than the fathers which liued before the Gospel But how profite we There is no account made nowadaies of whoredome Wedlock is broken faith is falsified yet men make no reckning of it it passeth scotfree In what state then thinke yee are wee If men will shifte the matter by saying Oh sir yee must beare with our weakenesse thinke wee it shal bee taken for payment before God Is not his worde alwayes vnreuocable Is it not all one as if he shoulde say Haue yee no care of that which I commaunde you And what are yee Are you trowe yee wiser than I Well I will make you to knowe that I am your Iudge And let vs note well that the sinne and wickednesse is doubled when men cannot finde in their hearts to yeelde vnto that which God hath once spoken but will needes choppe Logike with him So then let vs knowe that there is a double woe threatened vs when wee see God on the one side speaketh vnto vs and telleth vs that whoredome is such a pestilent infection as hee can in no wise suffer it and that hee declareth when marriage which hee hath dedicated in his name is corrupted that it must needes bee punished When wee heare that God proceedeth vnto such seueritie and also see that euen onely by nature hee hath inspired the heathen to knowe that there coulde bee no order among men except whoredome shoulde be seuerely punished what are wee able to say Nowe then first of all whereas it is saide heere that a maide which hath betrothed her selfe vnto an husbande shal bee stoned with the fornicator if shee suffer herselfe to bee defiled wee must vnderstande that seeing shee was so leawde as to falsifie her faith yea and that in so holy and sacred a thing as is marriage our Lord esteemed her as one giuen ouer to all vice and sinne For a woman which plaieth the harlot is alreadie worse than a thief because shee hath done much worse in working her husbande such wrong and villanie than if she had robbed him of his monie Moreouer wee must returne to this point namely to consider of the promise that is made in marriage of howe great importance it is For we knowe to what ende marriage was ordained namelie to the intent that men shoulde liue honestlie together and that there should be no such beastlie loosenesse of coupling themselues together like dogges and bitches or like bulles and kyne but that they shoulde shewe that they beare not the likenesse of God in vaine Seeing then that marriage is ordained vnto this ende if men will walk cleane contrarie is it not an open defiance of God Is it not a plucking of him out of his throne and such a wyping out of his image as men can no more know themselues bu◠become as bulles and dogges Therfore when men fall to such extremitie must not God shew forth his anger But let vs alwayes returne vnto that point which wee named before that as this commandement is giuen vnto Iudges and Magistrates touching ciuill order so ought euerie of vs to be admonished of his duetie that wee walke more carefully in our vocatiō If such as beare y e scepter of iustice in their hands do suffer whoredom to raigne and wedlocke to bee broken so as neither faith nor promise be kept any longer they shall yeeld an account hereof vnto God But yet for all that let vs looke vnto our selues and let euerie man so walke as y t he haue not God for his iudge For what shall we winne by scaping y e hands of men so as our offence is not perceiued or else we bee by some wicked shifts practises quit from punishment and no man sayes a word vnto vs. Yet for al that we must come to our reckening before God who will not lose one iot of his right Although men be negligent or play the blinde men yet will God in the end shew that he forgate no peece of our doings but registred thē euerie one in his book Let vs therfore take heed we walke in such sort as wee esteeme highly of mariage And forasmuch as wee see y t God beareth rule ouer it and accurseth al adulterers and fornicatours let that moue vs to be helde in the greater feare and carefulnesse Wee see howe the Paynims for al their superstitions and ydolatries had yet I knowe not what a blind motion whereby they were perswaded for the better maintaining of marriages that their gods or rather ydolles were the protectours thereof And why thought they so It was euen of a meere follie I graunt it but yet this folly of theirs proceeded from a good grounde They were corrupted with superstitions and had imbrewed it with their inuentions and errors But yet neuerthelesse this alwayes remained was so engrauen in their mindes as it coulde not bee wiped out that God meant there should be such a marke in marriage and that men should know that hee had a care of it Seeing it is so let vs take good heede
tenne commaundementes God intended to giue a rule that should indure for euer Therefore let vs not thinke that the thinges which Moses speaketh of the Saboth day Psal. 19.8.9.10 Matt. 5.18 are needelesse for vs not for that the figure remaineth still in force but because we haue the trueth thereof And for the same cause the Apostle in the fourth to the Hebrewes applyeth the thinges that were spoken of the Saboth day Heb. 4.3.10 to the instruction of the Christians and of the new Church For hee sheweth vs that we must fashion our selues lyke to our GOD and that this is our full felicitie and perfection because the whole souereigne welfare of man consisteth in being created after the image of God What is to be done now seeing that the said image is defaced by sin but that it may bee repaired againe Ye see then that the way for vs to atteine to perfection is to fashion our selues lyke to our God and to yeelde to his will and to inquire of his workes that wee may doe the lyke Wherefore let vs vnderstand that to serue God well we at this day be commaunded to streine our selues to the vttermost of our power to subdew our owne thoughtes affections and desires that God may reigne in vs and rule vs by his holy spirit And therefore it is in vaine for all hipocrites to glose to set a faire countenance vpon their doinges For so lōg as wicked couetousnesse lyeth lurking in their heartes so long as they bee ful of enuie rancor ambition crueltie or guile it is certeine that they do nothing else but breake the Saboth day And therefore we may conclude that they ouerthrow the whole seruice of God according to that which I alledged afore out of Ezechiel As much is sayd thereof in Ieremy Iere. 17.24 And in deed that is y e cause why the ceremonie was so straitly looked to vnder y e lawe Thinke we that God did euer take pleasure in mens idlenesse no surely But he punished the partie as sore y t wrought vppon the Saboth day as him that had murdered a man And why so It seemeth to be a crueltie that a man should bee put to death for cleauing of a litle wood vppon y e Saboth day Num. 15.32.35 as if he had cōmitted a murther But yet doth God condemne him to death y t cleaued wood vpon y e Saboth day And why Because y e vnder that figure was cōprehended y e whole seruice of God And for y e same cause is it sayd in Ieremie Ier. 17.21.22.28 y t they bare burthens and went to cart vpon the Saboth day And why It should seeme that God stādeth too much vpon a trifling and childish matter but he had an eye to the thing that was betokened by the Saboth day and when that was so despised by the Iewes it was a trayterousnesse whereby they shewed that they made no reckoning of the lawe at all So then to come againe to our selues seeing that wee haue not this figure so straitly nowadayes but God hath giuen vs a greater libertie Col. 〈…〉 which was purchased for vs by the death and passion of our Lorde Iesus Christ let vs learne to giue our selues earnestly vnto him and to vnderstand as I sayd afore that we may all trauel in all the residewe and yet it shal be to no purpose vnlesse our affections be brideled so as wee striue to renounce all our owne thoughtes and desires in such sort as God may haue the whole gouerning of vs and we protest that we desire nothing else than to rest in him And for the same cause also doth God set foorth himselfe to vs for an example For hee thinkes it not enough to commaund men to rest but also sheweth them the way Gen. 〈…〉 For after he had created the worlde and all that is therein hee himselfe rested Not that he was weary or had any neede of rest but to allure vs to behold his workes that we might rest in them and therewithall fashion our selues lyke vnto him Wil we then keepe the spiritual rest lyke as it is said that God rested frō his workes so must we rest also ceasing to doe what seemeth good to our selues and whatsoeuer our owne nature coueteth If this example of God prouoke vs not wee shewe well thereby that we neither seeke nor in any wise couet our owne welfare but that we will needes continew wilfully in our wretched and cursed state The souereigne welfare of men as I sayd afore is to sticke vnto God to be knit vnto him Beholde our Lord calleth vs to him telleth vs that wee can haue no true holynesse nor vnion with him but by resting from our owne workes Now if we be so vnruly that we will alwayes be occupying of our armes legges be still doing what wee thinke good surely it is as a breaking of y e band that is betweene God and vs a separating and estranging of our selues from him as much as in vs lyeth And doth it not appeare thereby y t we seeke to be left vp as a pray to Satan to be caryed haryed away by him for want of being any more vnder the protection of our God Yes but what for that There are very fewe y t thinke of y t. The world sees what libertie al men take to thēselues If one come tel a man that he must not walke after his owne fancie Tush saith hee I knowe how to behaue my selfe But a man could not deuise to spite God more manifestly than by such rebelliousnesse It is all one as if we woulde needes shewe that wee will not y t he should haue any superioritie ouer vs. In deede men will not be acknowē y t it is so but yet it is so in very deede For as I haue sayd already it is no seruing of God vnlesse we begin at the absteyning frō our owne thoughtes affections Therefore when men will needes be selfwise trust to their owne wit so as they take leaue to doe what they list to follow their own affections fancies labor not to represse thē but are offended whē others goe about to reclaime them it is a signe y t they neuer wist what it is to serue God nor y t it is the chiefest poynt of the lawe And therefore let vs marke wel y t whereas God alledgeth his owne example it is to allure vs gently to y e keeping of y t spiritual Saboth or rest y t we might thinke our selues vnhappy to be separated frō him as I touched afore And behold y e band of this cōiunctiō is y t we withdraw not our selues from his religion trueth but suffer our selues to be ruled by him But now it may be demaunded why y e Iewes were commaunded to rest but onely the seuenth day for our renowncing of our owne thoughtes affectiōs must not be for one day in a weeke
y t our Lord Iesus Christ is the redeemer that hath appeared vnto vs that we be sanctified by the holy Ghost and also y t we can beare record of the maiesty of our God at leastwise according to his vttering of himselfe vnto vs by his holy scriptures Which done then let vs adde y t we beleeue the holy catholike Church and that there is a coÌ„munion of Saincts so as there is but one body But yet must God be faine to shewe himselfe to vs to be the almighty that he is y e same which made both heauen earth that he is the same at whose hande we must hope for saluation y t he is able to maintaine his owne glory so as all the thinges y t men haue deuised of their owne braine are but lies That is the first end whereat we must begin And afterward we must agree with the holy patriarks Apostles all the faithfull that haue liued since the worlde began We must haue y t indissoluble band of faith al must come to this point namely that they be grounded vpon the certaine and vnfallible truth As for example The Iewes that came after had the fathers as well as they of whom also they made theÌ„selues a sheelde but God did vtterly mislike their so doing according to this saying of the prophet Ezechiel â—â—ech â—0 18 Walk not after the righteousnes of your forefathers At the first blush here seemeth to be some coÌ„trarity For in this same place it is sayd Worship ye the God of your fathers stick to him beware ye change not your religion And there y e prophet Ezechiel sayth contrariwise beware that ye follow not y e deuotion of your fathers Yea verily for there were two sortes of fathers among the Iewes the one was Abraham the holy Patriarkes Prophetes and such as knewe the liuing God serued him in all purenesse those it behoued the Iewes to rule theÌ„selues by And in y t respect doth Moses say now vnto them beware y t ye turne not away from the God of your fathers but coÌ„tinue still in their faith Besides this they had other fathers also which were backesliders frowarde and had corrupted the Lawe made a mingle-mangle of it with all the superstitions of the heathen In respect of this it is said beware ye folow not your fathers for they were frowarde false-harted towardes God In the same taking is the world at this day The Papistes alledge their fathers But what Are not the Apostles the true fathers of the christian Church Yes but the papistes will not heare them speake nor any other that haue stablished such order in the Church as God coÌ„manded But they haue their bastarde fathers like themselues which being a misbegotteÌ„ generation they take Monkes old dotterelles for their fathers Againe when they alledge any of the auncient doctors if there be any folly or superstitioÌ„ in their writings they can skill to cull it out euery whit but as for the good they cast y t a great way off Now then let vs beware of such maner of fathership let vs vse discretioÌ„ in chosing out y e true fathers let vs put y t in vre which Paul speakes of where he sayth y t all fatherhood dependeth vpon God and vpon our Lord Iesus Christ. Eph. 3.15 Thither say I must we refer our fatherhood if we wil haue good fathers so as God may be the chiefe father of them all they giue record y t they be his sonnes y t they may beget vs by the vncorruptible seede of his word or els there wil be nothing but vtter confusion Thus ye see what we haue to remember vpon that saying Now heretofore Moses addeth further y t the Iewes must not serue God at the first and afterward become cold but y t they must perseuere in it all the time of their life And after y t maner will God be honoured of vs. For he taketh vs not to hyre for certain dayes then to let vs go or to giue vs leaue to depart at the ende of our terme he taketh vs for life death And it is good reason as S. Paul sheweth vs where he sayth y t our Lord Iesus died rose again to reigne both ouer the quicke the dead Rom. 14.9 Though there were none other respect than this were it not ynough Behold y e son of God which bought vs by his death and passion is risen againe immediatly is it not meete then y t we shold giue our selues to him to God his father and y t we should be wholly dedicated vnto him that we should both indeuor to serue him as long as we liue vpon y e earth and also y t our death should be as a sacrifice offering vnto him to shewe ourselues obedient to him in all points Yes therefore let vs marke well y t we must not doe it as it were in a pang as a number of folke do who are very whot in gods seruice for a two or three dayes and afterward their mind is altered their deuotion is quite gone they shew full well y t there was no zeale in theÌ„ But let vs alwayes beare in mind to serue God as long as we liue And therewithall let vs also bethinke vs of y t which is set downe he ere where Moses speaketh yet againe of the heritage that had bin promised to y e Iewes For seeing that our Lord doth daily put vs in mind of his grace it is good reason y t wee should plucke vp a good corage to honour him gather new strength to say forasmuch as I haue liued out this day in the world haue serued God this morning seeing y t I perceiue he coÌ„tinueth his goodnes stil towards me yea incre aseth it is it not reason that my zeale mine affection to serue him should be y e more kindled and y t my hope shold not be abated That is the thing which Moses ment in saying Ye shall possesse y e land as long as ye possesse it ye shal haue a faire mirrour before your eyes to shewe you how your God calleth you to him mainteineth you in the possession of the benefit which he hath once bestowed vpon you And therefore let vs marke y t we deserue well to be bereft of the grace y t God shal haue granted vs if we acknowledge it not toward him but for get it apply it to another end than he ment it It hath bin sayde heretofore y t the Iewes should possesse the land Deut. 11.21 as long as y e heauen hung ouer the earth And yet we see how they be put out of it insomuch y t at this day they possesse not any part of it but wander abroad in the world are hunted to fro And what is y e cause therof Surely God had mainteined them in the inheritance which he
estimation by setting a faire face and countenaunce vppon the matter And therefore let vs marke in feawe wordes that Gods word ought to serue vs to dubble purpose First to teach vs his will that wee may submit our selues simply vnto it so that when wee haue the grace giuen vs to haue the doctrine purely taught vs then euery of vs should agree thereunto and hearken to the voyce of our sheepheard and followe whatsoeuer is tolde vs without gainesaying The thing which wee must doe when wee haue order in the Church so as there be no sectes nor troubles in it but Gods trueth is purely preached is that there must bee true concorde and brotherly loue among vs to answere our God all with one hart and one mouth that his trueth may be aduaunced among vs. The second vse thereof is that when it falleth out that Satan indeuoreth to turne vs away and there spring vp heresies false doctrines and errors among vs wee must withstand all such things and shew that Gods trueth is strong enough to hold vs still vnto him according to my former saying that our faith must get the vpper hand of all the world so as wee bee starke deafe in hearkening to any of all the wiles that are put to vs to intice vs from GOD and his pure trueth Thus yee see in effect what is told vs in this text And let vs marke well Moseses maner of speache If a prophet steppe vp among you sayth he Hereby hee sheweth that wee must not onely withstand the open enemies that fight against Gods word and pretend not at all to bee of his flocke or to haue any partnership or neighborhoode with vs but also resist our homebred battels insomuch that if there rise vp any deceiuer among our selues that is to say if any such as maketh pretence to be of the fellowship of the faithfull and to be as it were of the very household of faith step vp we must not bee troubled at it out of measure And that is well worthie to be noted for if the christian faith be impugned by the wicked which pretend not to come vnto God as by the Turkes Paynims and Iewes so as they blaspheme with open mouth forasmuch as they be vtterly cut off from the Church lyke rotten members their resisting of the Gospell and their striuing to abolishe the Christian religion is no great woonder to vs. For why Wee be as it were hardened with such examples Therfore when the opē enemies set themselues against God his word it is a tēptation that will easily bee ouercome But when those that are knitte vnto vs and are as it were of our owne bodie doe fall to tearing of the vnitie of our faith in peeces to peruert Gods trueth and to marre it in such wise as it shoulde bee disfigured that is such a perplexitie and griefe to vs as wee wote not where to become And that is the thing that troubleth so many simple folkes nowadayes What shall wee doe say they For wee see so much disputing in the Church and so greate diuersitie of opinions that it were better to aske no question of any thing insomuch that a great number become carelesse for feare to bee intangled in wicked matters and to bee beguyled and therefore they let all alone and will not in any wise come neere vnto God Wee see a greate sorte of men of that stampe Othersome let loose the raynes of the brydle and take libertie to maintaine one while one mans saying and another while another mans and are neuer fully persuaded of any thing but are in one mynde to day and in another minde to morrowe and chaunge at euery minute of an houre Wee see a number of wild heades nowadayes which haue no stay at all but thinke that all thinges are lawfull And why For I see there are diuerse opinions say they But such men do shewe that they neuer tasted what Gods trueth is The first sort doe well bewray a cursed vnbeleefe For our Lorde promiseth that such as seeke him with a lowly heart shall not be disappointed but hee will shewe him selfe to them Esa. 45.19 Matt. 7.7 Luke 11.19 Let vs knocke and the doore shal be opened If wee desire reuerently to be guided by God surely he will not faile vs. Let vs distrust our owne infirmitie and rudenesse and our Lorde will give vs the spirite of discretion so as wee shall not bee beguyled To be short this saying of Saint Paul which I haue alleaged alreadie heretofore shall euer be perfourmed ◠Cor. 11.19 namely that heresies shall turne to the true tryall of our faith and not bee able to ouerthrowe it For as touching those that are so fleeting without cause they shewe that there was nothing in them but a false pretence and that they did but play the hypocrites in making a countenance to sticke to Gods trueth for had they beene well rooted in it as I sayde they woulde haue continued stedfast in it still To conclude let such examples prouoke vs to put this lesson the better in vre And when wee see the troubles that are nowadays in the world let vs not be ouercome by them neither let our faith be defaced But the more the diuel laboureth and inforceth himselfe to vndo it the more let it aduaunce it selfe and get the vpper hande of such assaultes And when wee see false prophets step vp among vs let vs not ceasse to yeeld this honour still to God that wee hold our selues to his word and start not from it by any means And very necessitie constraines vs to it in these dayes because wee see that such as call themselues Christians and take that title most vppon them are the worst enemies of God that a man can finde For the Turkes Iewes are not more fierie and venemous at this day against God to deface the whole doctrine of saluation than are the Papistes And therefore let vs arme our selues with the warning that is giuen vs heere which is that when wee see false prophets step vp in the sheepefold and in the middes of Gods house yet notwithstanding wee must not faile to hold on stil nor make a stumbling blocke of it to step aside or start away but ouergo it through the power of faith Yea and to come yet neerer the matter when wee see these varlets that had pretended to be at oddes with the Papistes and had mingled themselues among vs do thereupō fall to inuenting of false opinions let vs not bee ouermuch amazed for all that True it is that wee be not senselesse that we haue neede to be waked but yet must wee alwayes conclude thus with our selues How nowe Our Lord hath beene so gratious to vs as to open his owne holy mouth to giue vs the certeintie of faith by his Gospel and shall wee nowe turne away at euery push After that manner say I must wee withstande all the temptations that may befall vs when deceiuers
now let vs marke that whereas Moses sayth Let them buy whatsoeuer they haue a minde vnto his meaning therein is not to giue men leaue to play the gluttons at their pleasure as though there were no measure nor modestie to bee obserued A certeine sect of Heretikes called the Manichees which skorned Gods Law the Prophets alledged this presēt text such other lyke to shew that the God of the olde testament as they blasphemously termed him was a God of disorder and such a one as kept no good rule For why sayd they hee layd the bridle vpon his peoples necke and bad them eate whatsoeuer they lyked and so his meaning was to make them drunkardes and gluttons by incoraging them to eate and drinke after that fashion But the true God sayd they will haue folke to bee sober whereby a man may see that the Lawe was not giuen from heauen But we see how this text was corrupted by their malice yea euen by their shamefull malice in blaspheming without any colour of truth seeing that the lustes of men were restreined afore by the same Lawe I tolde you yesterday how it was Gods will to bridle his people by restreining thē from the eating of all sortes of meates without exception wherein hee meant to haue a tryall of their sobrietie Sith it is so it is a fowle shame to alledge this text as a placarde for the setting of all lustes at libertie The worde Lyking Longing or Listing ought rather to bee restreyned to the thinges that were Lawfull and which God had giuen them leaue to deale with As if it had bin sayd Those that haue a minde to eate of any kinde of meate which is Lawfull for them to eate let them buy it and make an offering thereof vnto God And when the Priestes haue taken their rightes thereof let them eate the residue themselues So then let vs marke that here are two things conteined The one is that our Lorde sheweth himselfe liberall towardes his people in that hee sayth Go too although I coulde withhold my blessing from you yet notwithstanding I giue you leaue to make your owne choyce of your meate and drinke howebeit with this exception that yee take heede that you touch not any meate that is not pure and cleane to you for it behooueth you to be exercised for a time in the indeuour of dedicating your selues vnto mee that yee bee not tangled in the defilementes of the infidels Therefore let that prouiso stand for euer so as yee alwayes take good heede to vse your libertie in such sorte as yee may haue no cause to blame mee as though I helde you too streit For I leaue you to your owne likinges so they be well ruled Now then let vs vnderstande that heere our Lorde beareth with vs in that hee vouchsafeth to giue vs the vse of his creatures not onely for our neede without other desire to them but also euen for our pleasure and yet notwithstanding that wee must alwayes take good heede that our mirth be not excessiue but rather well moderated And for that cause is it sayd Thou shalt eate there in the presence of thy God which saying hath bin set downe already heretofore Neuerthelesse it is not for naught that Moses repeateth it here againe For wee see how men are wedded to their owne sensualitie and how they forget themselues in their eating and drinking so that it is very hard to keepe such measure as God bee not offended yea euen ere wee thinke of it I say that euen such as are not giuen to gluttonie and drunkennesse and which haue a care not onely to the health of their bodies but also the sober vsing of the things which God giueth them for their repaste euen they I say faile not to commit some fault or other So then let vs beare well in minde what is sayd here where God commaundeth men to eate and drinke in his presence specially at their solemne feastes when they came to Ierusalem namely how that thereby he did warne all the faithfull to haue an eye to him in their eating and drinking when they were at home in their owne houses Therefore when men sit downe to the table they must in any wise beware that they take not their repaste without minding of God For why First it is a defiling of all our meates and drinkes when wee begin not at the calling vppon his name Of whom shall we receiue our foode if we seeke it not at Gods hand Then must wee beginne at prayer and that is as it were a dedication to the ende that our meates may become cleane and holy vnto vs 1. Tim. 4.5 as Saint Paul speaketh of them But yet besides this we must come againe to the thing that is sayd here namely that we must come eate as in the presence of our God Were it wel printed in our mindes that our God is present at the table w t vs surely wee would vse another maner of modestie than wee doe And out of doubt the putting of this lesson in vre that God is among vs is a true proofe of our Christianitie But it is a wonder to see what an insensiblenesse there is in these dayes among Christians For it was Gods wil that euen among the Infidels there should remaine stil some confused tokens of that which is sayd here Because the heathen were of opinion that their Gods were alwayes attendant at their meales they termed their Tables holy And why so It is certeine that they vnderstoode not the reason of it for al things were become vnholy among them by their misusing of all thinges against their kinde Yet notwithstanding God to make them vnexcusable did leaue this marke still among them as if he should say whensoeuer men doe eate and drinke I am present at it so as all things done there must needes come to account before me Now then if wee knowe lesse hereof than those blind wretches what a thing is it So much y e more therfore ought we to marke wel this lesson where God commaundeth the people of olde time to eate and drinke in his presence to the intent that the same might holde them in awe and make them to consider that whensoeuer they did eate or drinke God gouerned them and beheld their doinges And now although we haue not the ceremonie that was vnder the law yet let the trueth thereof haue his force among vs which is that we neuer come to the table without considering that God is present there and that as he voutsafeth to haue a care to feed vs so wil he also haue vs to take our foode with al reuerence honest behauiour like as if a childe be at the table with his father and his father sitting at the vpper end doe looke vpon him surely he wil not vse such boldnesse as if hee were in a corner by himselfe For there perchaunce hee would play the wag and throwe his trēchor vnder foote and play
reason that the preachers of the Gospell shoulde bee mainteined lykewise at this day 1. Cor. 9.14 as Saint Paul speaketh thereof howbeit not for his owne aduauntage sake but to the intent there should not bee so great vnthankfulnesse among those which name thēselues Christians as to defraud those of their bodily liuing which preach to them the word of lyfe bring them the spirituall foode of their soules The thing it selfe then remaineth still but that it should be taken vp in this kinde or in that kinde that is not so it is not so sayd by Gods Lawe and therefore what shall become of Tythes Let the possession continue still and let the vse of them be amended That is to say because mē see euidently that Tythes haue bin wrongfully vsurped and that the parties which holde them in their handes haue wrested them by superstition let vs now consider the right vse of them And to say the trueth looke how many Priestes there are in the Popedome so many theeues are there I say not this according to the holy scripture but according to their own Canons wherby they bee all excommunicated for theeues robbers For their Canons commaund them to part their Church goods in such sorte as the poore haue one fourth parte of them and strangers another fourth part To be short the one halfe of the Church goods ought to be bestowed in almes vppon the poore and vpon straungers Who sayes this Not Gods word for the Papists make none account of that but their owne Canons haue so decreed Ye see then how al the Byshops Chanons Pryors and Abbots in the Popedome are excommunicated euerychone from the highest to the lowest euen by their owne Canons so as there is euery where most horrible confusion among them I meane euen according to their owne orders But it is not enough for vs to condemne them wee must also haue an eye to our selues and see that the right vse of the thinges which haue bin dedicated to God bee set vp againe And that where any abuse hath beene the same bee redressed And how may that bee Wee see it was Gods will that the poore should bee found and mainteined by a part of the tythes that is to say of the offeringes which were made in those dayes After the same maner must wee come to the vse of Gods Lawe at this day and forasmuch as Tenthes or Twentithes were left euen in old time to Princes and chiefe Lordes and that the same order was set downe for the benefite of the Church Let vs consider how it may bee imployed to the benefite of the Church at this day It is not meant that such as beare the name of Prelates and Pastors shoulde glutte themselues with them nor that when they haue sotted themselues in their pleasures and delights and spent more than needeth in prodigalitie and ydle expenses they shoulde haue wherewith to maintaine whoredome and other stumblingblockes as wee see that the Churchgoods are commonly wasted in such thinges For we knowe that such doings are against the order of nature and therefore can in no wise be iustified by Gods word What is to be done then Let the possession remaine quietly and in the meane while let men returne them to their right vse Let thē be mainteined whome God hath commaunded to be maintayned And let the thinges be continued which are requisite for the well ordering of the Church Moreouer Let the poore and needy be pityed Let men knowe them to be the takers vp of Gods rents Hebr. 13.16 and that it is an acceptable kinde of sacrifice vnto him when such are releeued as ought to be succored After that maner wee may iustly condemne the Papistes at this day yea and take them for Churchrobbers and theeues by reason of their wrongfull chalendging of the thinges to themselues which belong not to thē And wee on our side shall not bee condemned for the lyke if wee runne backe to Gods will and dispose the Church goods in such wise as the poore bee not defrauded of them but that such almesdeedes be done with them as the necessitie of those bee relieued whome God commaundeth vs to succour and whom he offereth vs as in his owne stead according to this saying of his that looke whatsoeuer wee doe to the poore hee taketh it as done to himselfe Sith it is so Matt. 6.4 25.40 let vs folow that rule For we see how this lesson is greatly for our behoof nowadayes and how we may put the same in vre Let vs marke well then that it is not onely sayd y t the Leuites shal come and gather vp their right but also it is added y t the widowes the fatherlesse the strangers shal be susteined lykewise Yea verily Albeit that the strangers were not some times of the body of y e Israelites nor of their religion yet was it Gods will y t they should be pityed Not to nourish any silth vncleanes thereby for if folke might haue resorted thither from all nations and haue dwelled there it had bin the next way to haue turned the people away vnto wickednesse but it serued for trauellers for such as had intercourse of marchandise with them whome Gods will was to haue succored when they fel into any aduersitie Now seeing that the Israelites were to relieue those that were not so neere neighbors vnto them what ought wee to doe to our brethren and to such as are all of one selfesame faith and Religion with vs If we shake thē off suffer them to pine away for pouertie how greatly shall wee bee to blame seeing that God cōmendeth vnto vs y e poore strangers yea euē which haue no acquaintance w t vs in the seruing of the true God But howsoeuer y e case stand let vs remember in generall that of the goods which were consecrated in those dayes vnto God part was to be imployed not onely vppon the Priestes and Leuites but also vpon the reliefe of the poore so as it behoued them to haue a part with the priestes so farre foorth as the tenthes woulde yeelde What is to be done then nowadays Forasmuch as the Ceremonie of bringing of our Freewill offeringes to a place chosen for that purpose is done away if wee intend to offer such sacrifices as may bee acceptable to GOD euery of vs must doe almesdeedes according to his abilitie and thinke thus with himselfe Go too my God hath giuen mee chaunge of meates I eate one kinde of porredge to day and another kinde to morrowe and yet might I content my selfe all my lyfe long with bread and water But God of his bounteousnesse giueth mee moreouer what meates soeuer I lyke of best yea and chaunge of them also so as if I bee weary of one meate I may take another according to my abilitie Seeing then that he dealeth so with me what an vnthankfulnesse is it for mee to despise him that sheweth himselfe so
false Prophets shall be condemned yea euen because of their proud presūptuous dealing and for their vntollerable rashnes And hereby as many as haue y e charge to beare abroad Gods word are warned to walke warely circumspectly to take heed y t in their preaching of y e word they intermingle nothing of their owne but y t they haue a speciall care y t all their sayinges be referred to the true pure expounding of y t which is written that they doe nothing else but apply Gods word to y e vse of the people As for exāple I stand not here to make newe Lawes nor to forge new articles of faith What then Our Lord hath vttered his whole will vnto vs in the holy scripture Deut. 12.32 it is not lawful to ad any thing there to What am I to do thē wherfore do we preach yea that continually day by day To the ende y ◠the scripture should be well vnderstood that it should be applyed to our vse that men might know how to benefit thēselues therby as how to imbrace Gods promises how to order their lyfe aright how to liue quietly euery man after his owne calling The shewing of these thinges is to minister force to y e holy scripture y t wee may vnderstand it and fare the better by it and bee edifyed therewith Such say I as haue y e charge of preaching Gods word ought to haue a special regard of these thinges Howbeit forasmuch as no creature no not euen y e Angels of heauen are able to execute so high noble a cōmission we must pray God to guide gouern vs bearing in minde therewithall as S. Paul sayth y t no man could say y t Iesus is y e Lord 1. Cor. 12.3 y t is to say no man can giue glory to y e sonne of God but by the holy Ghost to bee short y t he which is aduanced highest to teach others ought to abace himself lowest for feare least any thing may scape him which hee hath not receiued of God so as he may safely protest y t he hath not amed at any other end than the worshipping seruing of God euen according to y e doctrine which hee hath deliuered heretofore in his holy scripture Againe the people are to be exhorted to take heede y t Gods glory bee not defaced For y e Papistes think it an humilitie allowable before God a very good commēdable deuotion to be so brutish as to receiue all y t euer is put vnto thē O say they we must submit our selues to our mother holy Church yea but in so doing they be guiltie of y e defacing of God himself of y e bereauing robbing of him of his authoritie For why The Pope his cleargie are so full of stinking pride statelynesse that they make Lawes subdue mens consciences to thē at their pleasure Ye see thē y t that is an vsurping of tyrannie ouer Gods people They excommunicate all good doctrine to set forth their owne corruptions so they defile the pure simplicitie of Gods worde Well they be suffered in these thinges yea mainteined defended in their malitiousnesse And in the meane while God is halfe shaken off no account is made of him for men doe ouermaister him For as for all them that hearken to false prophets after that fashion doe they not set vp their diuelish pride to the intent to thrust downe God thereby Let vs mark well then y t whereas Moses speaketh here of y e pride or ouerheaddinesse of y e deceiuers it is not onely to make them to bee mislyked punished and cut off from among y e people but also to warne vs that if a man presume to mingle any of his inuentions with Gods word or goe about to alter any part of the order y t he hath set wee must bee no fauorers of such rashnesse For in so dooing wee diminishe Gods honor and become guiltie of the vtter defacing of him as much as in vs lyeth And therefore all of vs in general as well the preacher as the hearer are warned to consider what the plaine reuerence is which God requireth at our hand It consisteth not in ceremonies nor in vaine bablinges as men say but in this that he onely doe speake and all mens mouthes be kept shut Not y t there should be no Shepheardes to preach the doctrine vnto vs but that all should be fetched from him and he be held as chiefe Maister The way then to beare down all pride and rashnesse is that the holy scripture haue his full force so as men vnderstand that that is the standard vnder which we must gather our selues and that God will be obeyed by mens submitting of themselues therunto For without that there will be nothing but pride and ouerstatelynesse among vs. And so ye see that the deuotion of the Papistes is diuelish because they haue left God to submit themselues to creatures and suffer thēselues to be led lyke beastes without any discretion And in the same respect is it sayd in the end Thou shalt not be afraid of such a Prophet He saith not thou shalt not feare such a prophet but word for worde it is thou shalt not be afraid of such a Prophet For here God meant to arme his faithfull ones with constancie that they might not be put out of countenance by any faire disguisement but that when they are once instructed in the faith they should defy all such as vaunt thēselues and come to make gay shewes vnder the name of God as I haue tolde you afore that sometimes men are too fearefull In deed there are that mocke at God and haue no feeling of conscience at all but set as light by the trueth as they doe by leasings euen at this day there are that make as much account of the Gospell as of y e abuses of the Popedome Iesus Christ the Pope are all one to them What a sorte of mockers are to be seene which will needes bee coūted good Christians because they hold skorn of the popish superstitions and yet in the meane while are despisers of God and his word Surely they be but dogges and hogs without any feare of God or ciuil honestie And yet is the worlde too ful of such corruption and infection Againe there are othersome very tenderharted Not y t it is not a vertue to stand in some feare but because they be ouerfearefull when they be vexed with any scruple of conscience they wote not which way to turne them For if an error be put vnto them they dare not receiue it for feare againe on the other side if the trueth be put vnto them their agreeing to it if they doe agree is not with any certeintie Ye shall see a number y t are euer wauering lyke reedes shaken with the winde The Masse is holy with them the Gospell is holy with
scarre their enimies withall Woulde they euer haue gone that way to worke if they had not all of them beene certainly perswaded in their heartes after this manner It is GOD that gouerneth and directeth vs and therefore if wee goe foreward according to his wil shal we doubt y t he is not able to succour vs at our neede and to discomfite the infinite multitude of the Madianites when they shall set themselues against vs So then let vs marke howe our Lordes intent was to shewe hereby that all such as goe a warfare must marche as it were vnder his standard and put their trust in him and that the stoutnesse which he requireth in them must bee as a record of their faith Nowe let vs apply this to our owne vse In deede this doctrine ought to be put in vre nowadaies by the princes that cal themselues Christians And when they goe a warfare they should consider first what reason mooues them theretoo whether their warres bee rightfull or no and then ought they to followe the order which GOD sheweth them heere But they seeke no further noweadayes than to blynde themselues with vaine ouerweening In deede when they goe to their warres they make processions to their Idolles But all is but flat mockerie I meane euen of their superstitions wherin they bee as deuoute as they that knowe no diuinitie at all For wee see howe they bee blynded in their couetous desires and all their trust is in their owne force and furniture They haue thus many footemen thus many horsemen thus much artillerie such and such intelligence such and such alyances and such and such I wote not what True it is that all these things are necessarie for the warres but yet ought they to begin at another ende which is to walke in the feare of God and to rest vppon that poynt and to referre themselues to him that hath all power in him and not to stay vppon their owne strengthes but to waite altogether vppon God who giueth the victorie But there is none of all this Nowe haue wee a more generall doctrine in that wee bee all souldiers of our Lorde Iesus Christ and that our state is such that we must fight not for one day onely but all the tyme of our lyfe Wee cannot serue our GOD otherwyse than by fighting Sith it is so let vs apply this doctrine to our instruction As how Let vs take an exposition of it out of the hundred and tenth Psalme Psal. 110.3 It is sayde there that in the day of the Musters which the King shall make whom GOD hath set ouer vs that is to say our Lorde Iesus Christ the people shall come vnto him willingly and with a free courage The marke then which Dauid attributeth to all Christians whereby they may be knowen to bee Christes good souldyers and bee auowed to bee of his armie and company is that they must present and offer themselues to him with a pure and free heart not as folke that come by constraynt or inforced as slaues but as they that offer vp and dedicate themselues wholly to him That is the true practising of this doctrine I meane as in respect of all priuate persons In deede this doctrine ought to beare sway among the faithfull in the necessitie of warre and without that it were better for them to suffer their throates to be cut a hundred tymes than once to drawe a sworde in their owne defence vnlesse they goe to it with a pure conscience acknowledging after this manner God alloweth and admitteth vs and for as much as we fight vnder his guydance hee will surely bee on our side If a man haue not this it were better for him a hundred thousand times to perish than to stirre one finger towardes the sauing of his lyfe as it were in despite of GOD hauing no leaue nor licence of him to doe it Therefore in necessitie of warre the faythfull shoulde bee armed with this doctrine of strengthening themselues in GOD and of calling vppon his name without doubt or feare 1. Pet. 5.8 Rom. 8.7 But wee as I sayde afore haue a continuall warfare all our lyfe long bycause Satan neuer ceasseth and wee haue sinne fighting against vs yea and euen within vs. We neede not goe farre to incounter with our enemyes for looke howe many thoughtes and affections wee haue in our nature so many enemyes haue we against GOD which procure the destruction of our soules Then standeth vs it in hande to bee disposed to fight And how may that bee doone If wee knowe not the succour that GOD vouchsafeth to giue vs surely wee shall bee put to the foyle at euery turne For why How great is our weakenesse as I saide afore Needes must wee bee astraught or rather vtterly blockish for wee are not able to make any resistaunce Besides this our enemie is Prince of the world Eph. 6.12 Rom. 7.14 sinne holdeth vs as it were in his bondes and cordes and wee cannot scape from him except GOD set vs free So then let vs learne that our Lorde calleth vs to himselfe to the ende wee should bee confirmed and fight valiauntly vppon assurance of his helpe But doe wee so Can wee call vppon our GOD Can wee assure our selues that hee will assist vs Wee ought to resort vnto him with a pure and free heart and to choose to be beseeged with infinite perilles and to indure sore assaultes rather than to bee at rest and to haue him farre from vs so as hee should not bee our head nor our Lorde Iesus Christ be our King Therefore although it bee a hard and painfull state to the fleshe yet let vs choose this condition namely to fight vnder Christes Standard and to appeare at the day of his musters rather than to sit idle at home and to doe him no seruice Nowe this day of musters is all the tyme of our life yea and also of our death For looke howe oft we be exercised by diuers temptations so oft doth Iesus Christ make his musters in vs. It is not for naught that Saint Paule sayth hee was set as vppon a scaffould to bee seene by the Angels of paradise 2. Cor. 4.9 Hee speaketh of himselfe and of his companions But yet doth the same concerne euery one of vs namely that GOD will haue vs to bee heere as it were to make our musters before the Angels of heauen that we might knowe that his looking so narrowly to vs after that manner is to the end wee should shew good example one to another Seeing it is so let vs learne to offer our selues to God with such obedience as wee may bee accounted of the number and company which Dauid speaketh of in the fore-alleaged text that is to wit of such as offer themselues to their King with a free courage vnconstrained and not forced Nowe then forasmuch as the state of the Church is a warfare we know that first of all it standeth vs
inclined to euill as there needeth not any thing to thrust vs out of the way and therefore it were expedient for vs to come together dayly in the name of God But what We see that men wil scarse meete vpon the Lord his day and that moste of them must bee held to it as it were by force Considering then that there is such infirmitie in vs let vs vnderstand that this order was not made al onely for the Iewes that they might haue some day wherin to come together but also for vs so as it belongeth to vs as well as to thē But yet herewithall we haue to marke that this is not all for it were a very slender order to haue a rest of our handes and feete and to go no further than so What then we must apply this rest to a higher purpose we must refraine from our owne businesse which might hinder vs from the minding of Gods workes and wee must call vpon his name and exercise our selues in his worde If wee spende the Lordes day in making good cheere and in playing and gaming is that a good honoring of God Nay is it not a mockerie yea and a very vnhalowing of his name Yes But when the Shopwindowes are shut in on the Lords day and men trauel not as they do on other dayes it is to the ende wee shoulde haue the more leasure and libertie to intend to the thinges that God commaundeth that is to wit to be taught by his worde to meete together to make confession of our faith to call vppon his name to exercise our selues in y e vse of his Sacramentes That is the purpose whereunto this order ought to serue vs. But now let vs see if those which name themselues Christians discharge themselues as they ought to do Behold a great number thinke to haue y e Lordes day most free to followe their owne busines reserue that day for the same purpose as though there were none other day for them to appoynt vppon of all the weeke long And though the bell tole to bring them to the sermon yet it seemeth vnto them that they haue nothing else to doe but to thinke vpon their busines and to cast vp their accounts concerning this and that matter Othersome fall to gluttonie and shut vp thēselues in their houses because they dare not shewe a manifest contempt in the open streetes but yet the Lord his day is to them but as a couert to shrinke aside in from the Church of God And hereby it appeareth what affection we haue towardes all Christianitie towardes y e seruing of God seeing we make that thing an occasion of withdrawing our selues further of from God which is giuen vs for a helpe to bring vs neerer vnto him And againe be we once gone astray it serueth to pul vs quite and cleane away And is not y t a diuelish spite of men yet notwithstanding it is so cōmon a thing as is pitie to see and would God that examples were more rare and further of to be found But y e worlde sees how all thinges are vnhallowed insomuch that most folke haue no regard at al of y e vsing of that day which was ordayned to withdrawe vs from all earthly cares and affaires that wee might giue our selues wholy vnto God Furthermore wee must vnderstand that the Lord his day was not appoynted al onely to the hearing of Sermons but to the ende wee should apply the rest of the time to y e praysing of God Yea verily For although he feede vs euery day yet doe wee not minde his gratious benefites sufficiently to magnify them In deede it were a poore thing if wee minded not Gods benefites but vpon the Lordes day But because we be occupied too much about our owne affaires on the other dayes therefore wee bee not so much giuen to serue God in them as vppon the day which is assigned wholy therunto The Lord his day then must serue vs for a tower to mount vp into to vewe Gods workes a farre of as a time wherein we haue nothing to let vs or to keepe vs occupied but that we may imploy all our wits to consider the benefites and gratious gifts that he hath bestowed vppon vs. And if wee can put this thing wel in vre that is to say if we can consider Gods workes vpon the Lordes day surely we shall be the more giuen vnto it all the reste of the weeke after and the minding thereof wil as it were fashion and polish vs aforehand so as our musing vppon his workes long afore to the intent wee may knowe how to fare the better by them wil leade vs to yeeld thanks vnto our God vppon the munday and all the weeke after But if the Lordes day be spent not onely in games pastimes full of vanitie but also in thinges quite contrarie to God so as men thinke they haue not kept holy the Lorde his day except God be offended diuers wayes if the holy order which God ordeyned to bring vs to him be broken after that fashion is it any woonder though men play the beastes all the weeke after What is to be done then Let vs assure our selues that it is not enough for vs to goe to some Sermon vppon the Lordes day to receiue some good instruction to cal vpon the name of God but we must also digest the same thinges and bende all our wittes to consider the gratious thinges that God hath done for vs and by that meanes wee must frame our selues to the thinges that may leade vs to our God without further trauel on y e Munday or of all the weeke after And to the intent we may not doe aught else than record y e thinges by good leasure which we had learned afore let our mindes be discharged of all things that may hinder vs or plucke vs backe from the considering of Gods workes Thus ye see what the order is which we must keepe at this day It is not to keepe the ceremonie so straite as it was vnder the bondage of y e lawe for we haue not the figure or shadowe any more But it serueth to cal vs together that we may be inured according to our infirmitie to apply our selues the better to y e seruing of God and to dedicate that day wholy vnto him so as we may bee vtterly withdrawen from the worlde and the same may stand vs in stead all the rest of the weeke as I sayd afore Yea and wee haue to marke also that it is not enough for vs to thinke vpon God and his works vppon the Lordes day euery man alone by himselfe but that wee must meete together vppon some day certeine to make open confession of our faith In deede this ought to be done euery day as I haue sayd afore But yet in respect of mens rawnesse and by reason of their slothfulnesse it is necessarie to haue one speciall day dedicated wholy thereunto It is true that
other wanton prankes but if hee bee at his fathers table either hee must behaue himselfe soberly or else be rebuked for his labor Let euery man bethinke him of this and let it be a meane to holde vs in such awe as the meates which God giueth vs may haue their pure and lawfull vse That is the thing which we haue in effect to remember vppon this text And now he speaketh lykewise of mens householdefolke shewing that if we intend to be merry before God we must also haue a care to instruct those that are committed to our charge Marke that for one point It is not enough for a man to liue in the feare of God himselfe but the father that hath children and the maister that hath menseruantes and maideseruantes must leade them with him and there must be one consent in euery houshold so as both great and smal doe serue God For it is an vntollerable leawdnesse when a man letteth his houshold play the beasts so as God is not knowen among them And what a thing is it that men should looke to be serued of their folke in the meane while forget God There is none of vs all but hee will looke to bee knowen for maister in his owne house in the meane while what a pride is it y t God should bee thrust out of doores What a thing is it that we which are but wretched earthwormes shoulde looke to haue our dueties yeelded to vs and that God should be defrauded of his That is y e cause why it is sayd expresly that men shoulde make merry with their housholdes before God Neuerthelesse hereby God meant also to inure his people to humanitie For we see a number of men that can finde in their hartes to cram themselues til they burst in the meane while passe not though others starue it shold seeme y t a whole world were little enough to finde one of them But our Lordes will is that there should be courtisie among men that whē the maisters haue suffised themselues with meate and drinke they shold not be nigardly in giuing foode sustenāce to such as take peins in their seruice but haue a care of thē That is a second thing which our lord ment in this text But now let vs pas on After y t Moses hath spoken of firstfruites and offeringes he returneth againe to Tythes and treateth more fully of them Thou shalt not forget the Leuite saith he which is within thy gates Euery third yeere shalt thou lay aside the tenth of al thy fruits and the Leuites shall come and gather them and lykewise the widowes the fatherlesse and the straungers that thy God may blesse thee in all the workes of thy handes Yesterday I began to tell you that in old time y e Tythes were appointed to the Leuites because they serued at y e altar that God would not haue thē occupied about any such labor as might hinder them either from teaching y e law or frō doing of sacrifice such other like things For inasmuch as God had reserued thē to y t purpose his wil was y t they should giue themselues wholy thereunto That was y e cause why he exempted them from tilling of y e ground and from such other labors Besides this there was also an other reason which was y t they should haue had a portion in y e land which was promised to the linage of Abraham for there was a whole tribe of them but God had excluded them frō it put in two tribes in stead of y t one so as Ephraim and Manasses the sonnes of Ioseph made two heads And so were there twelue portions of y t Land But yet in stead of the Leuites ye see y t Ephraim succeeded for Manasses was y e firstborne of Ioseph yet was he put after his brother set in the second place made inferior to him And so were y e Leuites excluded But yet behoued it them to haue their right And therefore God recompenced them lyke as if a man should giue his childe a recompence some other way when he would not haue him to come to y e parting of y e inheritance w t his brethren euen so stoode the case w t the Leuits Those were y e two chiefe reasons for y e tythes Neuerthelesse it was Gods wil y t the ouerplus should be deuided among y e poore needie For y e Leuites had not so large a portion giuen thē to make them gluttons to inrich thē aboue other men but to y e ende they should be as deacons to haue a care of Gods poore folk and to distribute his almes to his people Now we see what was the cause of the tithes But it is cleane cōtrariwise in the Popedome where it is sayd that by Gods Lawe the tythes are due to the Priestes Although say I that their Priestes were such as they ought to be so as they were not the priests of Moloch and of other idols but that they serued God purely yet were it a grosse ignorance to imagin that tithing were an euerlasting order set downe for all nations to obserue Againe it was a flat fraud in that the Priestes being ouerruled by couetousnesse did beare men in hand that the tythes belonged to them by Gods lawe For the contrarie is well knowen And their chalendging of that was at such time as the whole world was corrupted and men were vtterly ignorant of the meaning of the holy scripture For since the time that Christianitie hath begunne to florish and that there hath bin greater soundnesse of iudgement than was before it hath neuer bin said that Tythes are due to the Shepheardes nor to those which haue the spiritual gouernmēt of y e Church but it hath bin alwayes orderly obserued that Princes Lords haue taken the Tenthes yea in some places and coūtries which are lesse fruitful they haue taken but the Thirtithes or at leastwise but y e Twentithes whereas in other places where the landes are more fruitfull where there is greater abundance thā is ordinarily in other countries they haue taken the tenthes Hereupon the priestes and Cleargymen of y e Popedome haue taken occasion to finger all things to vsurp vppon all mē most wickedly For they haue thūdered out their excōmunicatiōs against such as would not graūt thē their robberie so as mē were driuē to them haue their owne willes And then fell they together by the eares among themselues lyke a sort of curre dogges about a bone The Monkes sayd they bee ours the Priestes sayd they were theirs and to bee shorte there was nothing but vtter disorder among them Yet notwithstanding wee must returne againe to that which was touched yesterday and which I am about to rehearse againe now presently which is that inasmuch as the sacrificing Priestes were found at the common charges of the people in the time of the olde Lawe it is good
Scripture 946. b all In what maiesticall manner the image of God is set foorth in the holy Scripture 199. a 40. Howe much of the Scripture wee know and vnderstande 249. a 10.20 What the holy Ghost teacheth vs touching the vse of the holy Scripture 650. a 50. Of the holie Scripture to whom the same is reuealed and to whom it is obscure 1046. all What a minglemangle the Papistes haue made of the Scripture and their fansies and why they haue doone it 120. b 50.60 How God sheweth himselfe like a nursse vnto vs in the holy Scripture 249. a 40.50.60 The holy Scripture liked and misliked after mens fansies 33. a 10.20.30.40 The small reuerence that the Scripture hath nowadayes among a great number 33. a 30. How God speaketh vnto vs in the holie Scripture 249. a 40.50.146 b 20. God wil haue men to bee ruled by the Scripture 33. a 10. Why the Papistes woulde not haue men venture to read the holy Scripture 1060. a 20. The cause why so few profite in the holy Scripture 1060. b 30.1061 a all The Scripture sheweth such secretes as euen the Angels do reuerence 249. a 10. Howe we must come to the reading of the holie Scripture 469. a 10 Against such as haue sought by their talke to abolish some peece of the holy Scripture 463. a 30.40.50 The Scripture is nothing else but an vttering and declaring of Gods will 412. a 60. But two points conteined in all the leaues of holy Scripture 412. b 10.20 Howe shamefully and vainelie the holy Scripture is abused nowadayes 446. b 10. What wee haue to note where it is said all Scripture is profitable 1173. b all Looke Truth of God Scriptures Manie graunt the holy Scriptures to be good but they say also to supplie the wants that are in it 110. b 60. 111. a 10 An admonition to heare the Scriptures preached and taught 4. a 20.30 Scoffers against the holie Scriptures what they deserue 545. b 20 Howe we must bee prepared when wee come to the reading or hearing of the holy Scriptures 404. b 10.20.30.40.525 a 30.40.116 a 20.30.183 b 20. How they of the Popedome to terrifie the people from reading the Scriptures 1082. b 20.30 A meditation to be vsed of vs when we reade the holy Scriptures 199. a 30 The common abuse of Scriptures among Christians noted 199. a 40.50.60 b 10. Looke Worde of God and Gospell Sea The Sea ought naturally to bee aboue the earth and howe it commeth to passe that it ouerfloweth not the same 1117. a 20.30 The red Sea called y e sea of bulrushes and the reason why 1012. a 50 Secret Of a wonderfull Secret of God and against such as barke against it 1044. b 30.40.50.60 Secrets Why we woulde be inquiring of Gods Secrets without end or measure 183. a 40 Gods Secrets belong to himselfe and y e contents of his law to vs. 1143. b 10 We must reuerence Gods Secrets being so taught of the Angels Cherubims 1108. a 10 Of Secrets which God hath to himself 1043. b 40.1044 a 20 Of the Secrets of God and howe they be reuealed vnto vs. 1043. a 50.60 b all 1145. b 60.1146 a 10 The behauiour of some which spue out their blasphemies when Gods Secrets seeme strange vnto them 131. a 10 Against such as say We ought to be too inquisitiue of Gods Secrets reade how 130. b 10 We must be renewed ere we can comprehend Gods Secrets perfectly 82. a 50 Gods word conteineth wonderfull Secrets which we may be able to conceiue if wee our selues be not in the fault 125. a 50 Securitie No worse thing in the world than Securitie 1142. b 10. Looke Carelesnes See Howe we See but in part and why not otherwise 182. b 60. 183. a 10 The vpshot of Moses condemnation that he was faine to See the temple of an idol continually before his eyes 108. a 60 How and in what maner Moses did See God 255. a 60. b 10.183 b 10 We See many corruptions verie ranke among vs and what they bee 108. b 50.60 109. a 10 What iudgement shall light vppon vs for so much as wee haue seene and would not See 124. a 40 It is not for naught that God causeth vs to See thinges that ought to offende vs and cast vs into heuinesse why 108. b 20.30.40.50 Seene The meaning of these words of Moses Thine eyes haue Seene it 125. a 30.40.50.60 Seedes Why God forbad the Iewes to sowe diuerse Seeds in one vineyard 779. a 30.40.50.60 778 a b 10. c. What doctrine wee haue to gather by these wordes Thou shalt not mingle Seedes together 779. all Seeke Where we must Seeke God and of such as seeke him not where he is to bee founde 157. b 30.497 a 30.40.50.60 b all 498. a all Of such as brag of their willingnesse to Seâ—ke God c. 158 b all Our vnbeleefe bewrayeth it selfe when we should Seeke God 156. b 60 How and after what sort we must Seeke God 155. b 10.20.157 b 30.803 b all 138. b 50.60 The vnthankfulnesse of y e world shewed by Moses for that they did Seeke strange Gods 138. b 60. 139. a 10 The Papistes Seeke newe Gods as appeareth by their idoll seruice reade page 138. all Sehon Why God ouerthrew Sehon king of the Amorrhites 86. a 50. His heart hardened reade how the doctrine is notable 80. a 60. b 10.64 a 20. God sendeth a message of peace to Sehon hauing determined aforehande it should not auaile him 76. a 30.40.50 The cause why God hardened him 82. a 10. 60. A mean wherby god ordeined his people to haue lawful war with him and all his subiects 75. a 50 Selfeweening God wil haue vs to be bereft of al Selfeweening 140. a 50 A lesson teaching vs to rid our selues of all Selfeweening 110. a 10 Sell. A lawe forbidding any man to steale an Israelite Sell him 846. a 50.60 c. Selling. Selling of soules and making marchandise of them 847. b all Lawes made for vprightnesse in buying and selling reade sermon 144. Senses That our Senses offende not of their owne proper moouing howe then 970. b 20.30 Sentence The end whereto the delaying of definitiue Sentence in sutes of lawe serueth 873. a 60. b 10 Separation A Separation of the goates from the lambs at the last day read the place 129. a 10 God maketh a Separation of his true seruaunts from such as falsely abuse his name 128. b 50 Of the Separation of Ioseph from his fathers house 1212. b 50.60.1213 a 10 20.30.40 Of the Separation of Israel from other nations 1232. a 50.60 Sepulchre Touching the Sepulchre of Moses which is vnknowen reade the 199. sermon and pages 1238.1239.1240 Looke Buriall and Graue Sericius The blasphemie of Pope Sericius 228. b 60. 229. a 10 Sermon We shall not haue heard that Sermon which God wil not lay to our charge at the latter day 1061. a 10
Howe we must resolue our selues when wee come to a Sermon 525. a 30.40.469 a 10.404 b all 199. b 30.126 a 50. The maner of mens comming to a Sermon noted 125. a 10 Sermons What Christians ought to thinke with themselues concerning Sermons 22. a 60 The cause why many are so loath vnwilling to go to Sermons 676. b 50.60 What we haue to vnderstand that wee be so rebuked when we come to Sermons 370. a 50.60 371. b 30 Howe folke shoulde dispose themselues when they resort to Sermons 1106. b 10.93 b 40.50.262 a 20.30 That such as make none account of Sermons are rebels against God why 675. b 10.20 The manner of comming to Sermons ordinarily vsed in these dayes 677. a 10 Three sorts of people noted that come vnreuerently to Sermons 111. a 40.50.60 What y e thing is that we haue to seeke when we come to Sermons 261. b 20 Serue God Into what inconuenience they fall that Serue God after their owne fansie 492. a 20 After what manner God prepareth vs to Serue him 112. b 20. Whiâ— wee must first knowe Gods grace and goodnes before wee can Serue him 275. a 50.60 There is none other meane to Serue God than with lowlinesse 210. a 40. In seeking to Serue God wee must haue an eye alwayes to his promises 924. a 60. b 10. What is the way for vs to Serue God to his owne liking 940. b 40.50.60.491 a 10.209 b 10.201 b 10.287 b 10 207. a 50.60.290 b 60.159 a 10.200 a 10.202 a 30.309 a 10.243 b 40.50.331 b 40.50.60 The payment of all such as cannot finde in their heartes to Serue God quietlie 153. b 10 Wee cannot Serue God vndefiledlie reade the reasons prohibiting 200. b 10.20.30 Why God would haue vs to Serue him 111. b 10.153 a 10.20 We must Serue God with a free courage and without inforcement or constraint reade that place 551. a 10.20.30 How we ouershoot our selues and cannot Serue God when men be against vs. 331. b 20 Nature driueth men to Serue God 182. a 40 Why we must not Serue God after our owne fashion and rude manner 497. b 60 Of such as Serue God for feare of being damned 275. a 60 The cause why God promiseth reward to such as Serue him 174. b 40.518 a 30.193 b 20 Howe streitly wee are bounde to Serue God and also prouoked thereunto read aduisedly page 268. b 30.40.50 The flattering of our selues is the cause y t we Serue not God so earnestly as is requisite reade how 274. a 20.30.40 Of three sorts of people which Serue God in outward shewe 962. a 10.20 Howe God will keepe touch with vs if we Serue him 295. a 20. The welspring of al euil is the not knowing what God we should Serue 471. b. 40. Wee lyue to none other end than to Serue God 118. a 10. What is the first entrance to Serue god aright 388. a 30. The order which God keepeth in exhorting vs to Serue him is to be marked reade that place 360. b 50.60 How we may be leade by loue to Serue God 275. b 10.20 Serued God will not bee Serued by constraint but of free loue note that 275. a 10. How the worlde when they haue once Serued God a little would haue truce for a good while aâ—ter 499. b 30.40 God will not be Serued after the manner of idols looke on that place 494. b 50.495 a 60. b 10 Seruant Notable doctrine for the wealthie and such as be in good case vppon these words Thou wast a Seruant in the land of Aegypt 869. all 870. a 10 A common saying among the Papistes Thou art y e diuels Seruant for thou doest more than thou art bidden where also note the doctrine inferred 526 a 30.40.50.60 The true meaning of these words that the wages of a Seruant is double the wages of an hireling 593. b 20 Why it was thought lawful in the Iewes time to keepe backe another mans Seruant being as a part of his moueable goods 816. a 40. c. b 30.40.50.60 Seruants of God What Gods Seruants may doe in the behalfe of their master 93. a 10 The sunne moone and starres are all our Seruantes reade howe 139. a 10. Why and for what cause it will be saide that Gods Seruants are wilfull 57. a 10 A good triall to discerne whether our saying that we be Gods Seruants be so in good earnest or no. 32. b 50 What were able to make Gods Seruaunts quite out of patience 77. b 10 Howe God will measure the afflictions of his Seruants 1161. all and who be his seruants 1162. a 10.1168 b al. 1169 a all God succoureth his Seruants after a woonderfull fashion example of Ioseph 1212. b 50.60.1213 a all The greatest honor that God could do vs in making vs Princes were but y t he should make vs his Seruants 433. a 60 There cannot be a greater good turne vnto men that to be the Seruants of their maker 436. a 60. b 10. Looke Faithfull Seruants of men Lawes prouiding for the succour and safetie of poore Seruants that had cruell masters 816. all The slauish state of SeruaÌ„ts in the time of the law 816. a 20.30.40.50.60.209 a 10.20.587 a 60 An exhortation to Seruants touching their duetie of obedience to their Masters Mistresses 216. b. 10 Reasons why our Seruants must rest on the sabboth day 208. a 50. c. How Seruants are to be vsed and dealt withall at their masters hand 589. a all b 10.216 a 50 The state of Seruantes in the time of the Iewes and ours compared 592. a 10 Howe the Iewes mocked God with his owne lawe ordeined for the releasing of their Seruants after their sixe yeares seruice expired 558. b 40.50 60. Looke Bondmen Bondseruants and Slaues Seruice of God The office of iustice is an honorable Seruice 18. b 10 Howe zealous God will haue vs to bee in the maintenance of his Seruice 211. b 40.50 We cannot holde out to the ende in Gods Seruice but by bearing many harde bruntes and temptations 47. a 50.60 What the Papistes terme by the name of Gods Seruice 628. b all 32. b 60.287 b 30. â—49 b 60.250 a 10.435 b 50.60.456 a 10 The doings of such as purpose to walke in Gods feare and Seruice 57. a 20 Gods meaning when he chooseth vs to do him Seruice 17. a 10 Whereof it commeth that wee make great indeuours to the Seruice of God 38. b 20 In what points the true Seruice of God consisteth reade the place it is notable 435. a all 468. b all 490. b 20.140 a 50.60 b 10.20.30.496 b 50.60.497 a 10.322 323.324.1219 a 50.287 a 30.285 a 40.627.628 What God is faine to doe seeing men are so inclined to corrupt his Seruice with wicked superstitions 187. a 40 No Seruice that we can doe vnto God can deserue aught at his hande 111. b 60.284 b 50 Whereto Gods promises to encourage vs to do him Seruice doe tende 112. a 10 Why