be of his Church in which respect we be say I more bound vnto him than were the Iewes Now it is true y t gods writing of his law in two tables of stone as I haue declared already heretofore specially in the first place was to y e intent y t his doctrine should abide sure For he had an eye to y e cōmon trade among men who vpon the making of leags alliances are wont to haue thē ingrauen in stone or brasse After y e same maner it was Gods wil y t his law should for y e better continuance therof be grauen in two stones Ye see then how God doth as it were passe a solemn couenant Neuerthelesse wee must therwithall also come to the figure namely y t the writing of the law after y t fashion in a cupple of stones serued to shew y t it was not ynough for folke to haue y e law giuen thē to vnderstand it vnlesse it were ingrauen in their hearts For we must come to y e similitude y t is made by y e prophets For although God shewed his law to be sufficiently authorised by vouchsafing to ingraue it so in these stones yet did he giue an incling y t that would nothing boote verily because y e true tables wherein it behoueth vs to write the doctrine of God are our harts howbeit not as they be by nature For what maner of ones are they Euē of stone as it is said of them in Ezechiel So then let vs marke that y e letter of y e law is nothing worth Ezec. 11.19 36.26 vntil god worke in vs by his holy spirit And that is the cause why he hath promised to make a newe couenant Ier. 31.32.33 not after the maner y t hee made it with the fathers for that continued not saith he And why Hee sheweth y t the blame fault therof is in men be cause they turne away runne at rouers as soon as God hath called them neuer follow him at all Although they pretend to make great account of his grace yet is there no stedinesse in them but rather vtter lightnesse for by and by they fling away after their own wicked affectiōs The couenant of God then yea though it were written in stones could not hold them in And why so Not for that God abode not faithful on his part or that hee persisted not to shewe that his choosing of Abrahās linage was not in vaine but for that they were bereft disappointed of that great benefite dispossessed of Gods freebestowed new againe But there were fourtie yeares betweene the one and the other For Aaron dyed at such time as the people had outworne their terme of fourtie yeares during which time god had forfended them the lande of promise Now in the ende of that terme Aaron was depriued of the dignitie of the priesthood and Eleazer his son was made highpriest in his stead But here Moses comprehendeth all that had bin done by the space of fourtie yeares from the publishing of the lawe vnto the verie same day that he exhorted the people to put themselues in better readinesse to enter into their inheritance than they had beene in at the beginning He telleth them that although there had happened many changes in the meane time yet had God in effect prouided that his lawe was to bee had alwayes in estimation to be honored and that the world might perceiue that his maiestie was therein that all men ought to submit thēselues thereunto And for that cause doth Moses say that hee had chosen the children of Leuye notwithstanding that Aaron had sinned For to what ende doeth Moses speake here of his brothers death Euen to make it knowen that God had shewed fauour towardes the trybe of Leuye as well as towards all the rest of the people The trybe of Leuye was chosen to offer sacrifice it was a prerogatiue which God had giuen them And were they worthie of it Could they boast themselues to haue beene more worthie than their brethren It is true that they executed vēgeance vpon the ydolaters but yet was Moses faine to call them to him and to command them to sanctifie their handes Exod. 32.29 Yee must hallowe your hands to the Lord sayth he howe in slaying those that haue so grieuously offended and been an occasion of turning all thinges vpside downe This day therfore it behoueth you to vtter what zeale ye haue towards the maintenance of gods honour and to sanctifie his name without sparing of your own brethrē or your neerest neighbours forasmuch as they haue so defaced Gods glorie to the vttermost of their power therefore they must be vtterly rooted out The Leuites did well execute the thing that Moses cōmaunded them Exo. 32.2.4 but yet did the high priest Aaron make the golden calfe True it is that hee withstoode it or at leastwise consented not to it but yet did he swarue at length by graunting the peoples importunate request and therefore was he faine to beare the punishment which GOD tolde him of saying thou shalt not come within the land which I will giue vnto my people Albeit that he represented the person of our Lorde Iesus Christ Hebr. 5.1 ◠and was a figure of him although he was a mediatour betweene God and men so as he made intercession for the sinnes of the people offered sacrifices for the reconciling of them to the maiesty of God yet was he banished out of that lande to his shame hee dyed hee was stripped out of his robes before his death hee was as a man disgraded and God left him as a dishonoured person and as a man defaced with perpetuall reproche Now if God extended such punishment vppon the person of Aaron what had they deserued which were inferiors to him So then Moses telleth them that Gods choosing of the trybe of Leuye to carrie the Arke and to be occupyed about his seruice was not for that they were worthie of it Deut. 〈…〉 but because hee was minded to shewe the same thing to the successours of Leuye which he had spoken of the rest of the whole bodie of Abrahams ofspring namely that they had all things of his only free goodnesse That is the cause why the death of Aaron is rehearsed here But by the way we see that Moses spared not his own brother For here he repeteth the sentence y t God had giuen also executed against him y t was not for y e honor of his own house But what His meaning was y t God should be glorified men condemned Yea we see that his intent was not to conceale his owne fault but to shew that God had punished him for it though there were great cause of excuse in him al the blame was to haue bin layd vpon the people because his ouershooting of himselfe was but in y t one case that not through malice but
vs goe and serue other gods which thou hast not knowen nor yet thy fathers 7 That is to wit any of the gods of the nations that are about thee whether they bee neere thee or farre off from thee from the one side of the earth to the other 8 Consent not to him neither giue eare vnto him neither let thine eye fauour him shewe him not any pitie neither conceale him 9 But thou shalt put him to death thy hande shal be the first vpon him to put him to death and afterward the hand of all the people 10 And thou shalt stone him with stones and so he shall die for he hath sought to thrust thee from the Lorde thy God which brought thee out of the land of Egypt from the house of bondage 11 That all Israell may heare and be afraide and not doe such a wicked thing among you any more Psal. 69.10 HAd we the zeale in vs that is spoken of in the Psalme that wee tooke the reproch which is done vnto GOD as if it were offered to our selues this lawe here were in a manner needelesse For euerie of vs woulde willingly of his owne accorde indeuour to maintaine Gods honour But nowe inasmuch as manie men thinke it to be too excessiue rigour to put the troublers and peruerters of religion to death thereby it appeareth that we despise Gods honour and make no greate account of it For euerie of vs would faine haue his owne honour maynteined and if anie man haue stormed against vs wee thinke the time will neuer come soone ynough for vs to bee reuenged If a man doe vs any wrong or iniurie wee woulde that euerie man shoulde sette himselfe against it in our defence but if Gods honour bee trampled vnder foote wee lette it slippe Wee see then howe colde and vnlustie wee bee but this vnlustinesse of ours deserueth a more shamefull name For if a man suffer his father to bee scorned folke will say hee is not worthie to liue in the worlde because he doeth against his kinde And beholde GOD is as it were torne in peeces by wicked mennes aduauncing of themselues to rend asunder the vnion of the fayth wherethrough it is his will to bee knowen and whereby it is his will to reigne among vs and that is borne withall And is not that a token that if it lay in vs wee woulde neuer haue any remembraunce of GOD at all But forasmuch as there is so litle zeale in vs therefore is this Lawe giuen vs. And GOD declareth that hee is not vnmindefull of his owne maiestie but that hee will haue the defacing thereof to bee punished Naye rather hee sheweth that hee disclaymeth vs for his people if we haue not a speciall regarde of this case of his Wee haue hearde heeretofore what hath beene sayde concerning false prophetes namely that if anie man troubled the Churche of GOD hee shoulde bee stoned to death without sparing Nowe God expresseth yet better the thing that he hadde spoken which is that we must put all affections of nature vnder foote when his honour commeth in question so as the father must not spare his sonne nor the brother his brother nor the husbande his wife nor the friend his friende y t is as deere to him as his own life y t he be not put to death And good reason For doe not all the friendeshippes in the worlde proceede of that order of nature whiche the creator hath established Then if wee will not sette the carte before the horses wee muste alwayes beginne at GOD. And Saint Paule doeth not without cause say Eph. 3.15 that al kinred commeth from thence and issueth out of that fountayne Also when there is any friendshippe betweene man and man it must alwayes bee referred to this marke that GOD haue still the cheife preheminence and that wee be ioyned together in him And cursed be al alyaunce that separateth vs from our maker in whome consisteth all our life welfare and ioye Then if a husbande loue his wife without regarde of GOD hee is woorthie to bee thrust out amonge the brute beastes In like case is the father which aimeth not at the same marke in louing of his children If wee be so linked together and haue so plighted our faith and trothe one to an other as wee may seeme after a forte to haue as ye would say but one soule in two bodies and in the mean while GOD be lette alone vnthought on doe yee not see that it is too shamefull a beastlinesse Then is it not without cause that GOD hath tolde vs expresly that his honour is to bee preferred before al worldely or naturall considerations And lette vs marke well the wordes that are sette downe heere for they bee of great weight Moses coulde haue sayde singly If thy brother thy wife thy sonne or some friende of thine indeâ— thee and goe aboute to allure thee to naughtinesse but hee addeth which is of much more vehemencie If thy brother the sonne of thy mother which laye in the same bellie that thou thy selfe diddest And to what ende is this doone of GOD but to searche the bottome of our affections by entering euen vnto our bowels as if hee shoulde say I will see whether yee loue mee better than yee doe these carkesses For what is thy brother Hee is but a mortall creature and I will see whether thou sette more store by him than by mee Naye say wee but he and I laye both in one bellie That is trewe sayth GOD but is it not meete that I shoulde alwayes haue the vpper hande and highest preheminence The same case is it when hee sayeth thine owne sonne thine owne daughter thy wife that sleepeth in thy bosome Hee coulde haue sayde singly thy wife but hee sayeth No thou muste forgette and quite and cleane shake off all the loue which thou bearest to thy wife if shee goe about to plucke thee away from me Agayne If thou haue a friende sayeth hee which is as deere to thee as thine owne life thou must lay thy hande vppon him also to stone him thou must not onely bee his accuser and giue euidence against him but thou must also sette hande vppon him without sparing all mercie and pitie must bee put away in that case Hereby wee see in effect as I sayde afore that Gods will is to trie vs whether wee truely loue him And for that cause doeth he sette downe vnto vs whatsoeuer might holde vs backe or hinder our desire from shewing such zeale as wee ought to haue to the mainteinaunce of his honour declaring vnto vs that if any thing bee an impediment to our continuall keeping of the vnion of fayth aboue all thinges in such wise as it is contayned in his woorde wee bee traytoures and false hearted towardes him and hee will shake vs off and in steede of taking vs for his children hee will giue vs ouer and banishe vs from his kingdome and his Churche for hee will haue
from vs and that wee had neede of wings to flie aboue the skyes But what Wee must so honour Gods worde as I saide as wee must not doubt but that the thing which is spoken there is possible to be done although wee conceiue not howe by our fleshly vnderstanding faith must surmount all capacitie of man And if wee finde any hardnesse therein let vs fight against our selues and dayly indeuour to recouer vnto God For the way whereby hee will be glorified at our hands is as I saide at the beginning that if there were no more but his bare worde yet ought the same to contēt and suffice vs. But seeing he hath vouchsafed to deliuer vs this pledge which he hath giuen vs in the death and passion of our Lorde Iesus Christ we shal be the lesse excusable if wee haue not a full and whole contentation Seeing then that we haue such an assurance of the kingdome of heauen let vs go and take possession of the lande For as I said afore God will not haue vs idle True it is that hee sheweth vs by the holy scripture that there is not one drop of power in vs that tendeth vnto good but that wee be wholly giuen to euill And yet notwithstanding it is his will also that when he hath put his gratious gifts into vs we shoulde make them auaylable without chalenging any thing at all to our selues For in this case it is not for vs to glorie in our selues nor to trust in our owne legges according wherevnto it is saide in the Psalme to such as are giuen to the worlde Psal. 33.16 and 17. that they must not trust in their owne strength nor in the strength of their horses If this bee saide of the thinges that perteine to this flightfull life what is to bee saide of the spirituall life which is much more excellent So then w tout attributing any thing to our selues let vs indeuour neuerthelesse seeing that God commandeth vs and let vs goe on to enter into the possession of the spirituall kingdome whereunto he calleth vs. And that is the cause why I said that wee must euermore come backe to our Lorde Iesus Christ and there seeke y e thing that is wanting in our selues For wee knowe that his suffering of his death and passion was to exalt vs aboue the heauens and although wee doe but creepe vppon the earth or rather bee so loppeheauie that wee sinke still downeward to plundge our selues in the bottomlesse gulfes yet will our Lorde Iesus lift vs vp according as he himself was exalted to the same end and intent as is declared in the third Chapter of the Gospel of S. Iohn Iohn 3.14 Furthermore to the ende wee may bee discharged of all selftrust let vs looke vppon the notable example that was giuen vs at the death of our Lorde Iesus Christ. For if wee will goe the right way to heauen wee must followe the poore theefe to whom he saide This day shalt thou bee with mee in Paradise Howe can wee bee sure that GOD will bring vs to the kingdome of heauen seeing that wee seeke hell and all our affections all our thoughtes all our desires all our powers and all our workes tend wholly thither euen to separate vs from God and to alienate vs from his kingdome and to driue vs away from life and saluation How may wee say I be sure that God will take vs vppe into his heauenly kingdome We must haue recourse to this word that was spoken to the poore theefe This day shalt thou be with me in Paradise Seeing it is so that our Lord died that he entred into such gulfes of sorrowe that he was pinched so farre as to abide the tormentes that were due vnto vs and not only abode y e reproch and griefe of bodily death but also felt y e Iustice of God and became as a wretched offender to beare all the sinnes of the world let vs not doubt but he hath deliuered vs from the paines anguish which wee should haue felt and will lifte vs vp to himselfe and therefore nowe let vs not bee afraide of death But first of all it behoueth vs to followe the poore theefe What had he in him to bring him to the kingdome of heauen He was fastened to a crosse he had his armes and legges broken he seemed to bee but a wretched carkasse there was nothing but reproche in him Thus then you see howe he was an owgly myrrour to looke vpon and yet neuerthelesse Iesus Christe promiseth him to make him his partaker and companion of his heauenly glorie And what had hee beene all the time of his lyfe So lewde and wicked both before God and man that he was worse than condemned and accursed Will we then be the heires of God Wee must follow this theefe who had the preheminence to goe before vs into the heritage of heauen And how must wee follow him We must acknowledge y t naturally there is nothing in vs but vtter wickednesse and that GOD might iustly holde vs accursed Also wee must thinke our selues to bee as folke that haue their armes and legges broken yea and as men vtterly dismembred so as we haue not one whit of strength in vs at leastwise as in respect of our selues And yet for all that therewithall we must not doubt but that God accepteth vs to him when wee linke in with our Lorde Iesus Christ by right faith and pure affection acknowledging him to be our king and hauing our eyes fastened vpon the inuisible kingdome as I saide afore For if the wretched theefe which sawe death before his eyes which was in as great tormentes as was possible and sawe himselfe as it were behated of all the world did put his trust in Iesus Christe what ought wee to doe Againe in what state was our Lord Iesus Christ at the same time He hung vpon a crosse full of reproche and shame all men did spit at him all men did spite him And yet notwithstanding that reprochfull state the poore wretch ceassed not to behold life in death and to say Lorde remember me when thou commest into thy kingdome But now wee knowe that Iesus Christ is exalted to the right hand of GOD his father and hath souereigne power ouer all creatures so that if wee yeeld him not his due honour now that he is entered into his glorie wee shall haue no excuse at all True it is that he was once hanged vpon a gibbet ful of reproch and shame but yet wee see therewithall that the same was turned into glorie and triumph so as the victorie which he obteined was more royall than all the triumphes of all the Princes in the worlde Seeing then that wee doe see that Iesus Christ hath ridde away all the slaunder of his crosse by the power of his resurrection ought wee not at leastwise to looke vp to the kingdome where he dwelleth whereunto he calleth vs and which he hath purchased so
bicause wee bee so corrupt and frowarde that all our thoughtes and affections goe the contrarie way it may please him to reforme vs by his holy spirit and to draw vs in such wise vnto him as we renouncing the world and despising these mortall and transitorie things may mount vp to the heauenly kingdome where we shall haue all contentation and rest And so let vs all say Almightie God heauenly father c. On Thursday the iiij of Iuly 1555. The xl Sermon which is the eleuenth vpon the fifth Chapter 20 Thou shalt not beare false witnesse against thy neighbour WEe haue seene heretofore that it is not lawfull for vs in anye wise to vexe our neighbours in their persons or to do them any domage in their goods Notwithstanding for as much as harme may bee doone by the tongue God hath vouchsafed to make mention of y t also in his Law as we see in this text Now then like as heretofore he forbad the doing of any outrage to our neighbors which thing he comprehended vnder y e word Murther likewise all grieuing of them and all anoying of them by any meanes in their goods so he sheweth here y t we must not speake euill of them nor vse any such words as may cast any blemish or staine vppon them It is true that he speaketh expressely of False witnesse howbeit that is according to the rule that I haue set downe namely y t he setteth forth the thinges formost which we ought most to mislyke to the intent wee shoulde mislyke the sinnes that come neere them Then if wee speake euill of our neighbors so as wee slaunder them although it bee not taken for a grieuous sinne before men yet doeth God take it for a false witnessing But here a mā might demaund a question why GOD speaketh here of false witnessing and periurie seeing he had alreadie said Thou shalt not take y e name of y e Lord thy God in vayne For it seemeth to bee a needlesse repetition For in so short a sum of y e law where there be not aboue ten sentēces it seemeth vnconuenient to repeate one thing twise But we must marke that the things which haue beene set downe heretofore concerning the not taking of Gods name in vayne were in the first table where GOD respected onely the Maiestie of his name to the intent it shoulde bee had in reuerence Therefore whensoeuer wee speake of God wee must thinke vppon the infinite glorie that is in him that wee may neuer open our mouth but with reuerence and humilitie And whether wee intend to sweare or to speake of him in any other wise wee must euer thinke that his name is to bee reuerenced and that wee must not fling it foorth at aduenture Thus much concerning the thinges that wee haue seene alreadie vppon this matter Now God speaketh of another thing namely of the not hurting or harming of our neighbours in any wise by our wicked tongue So then in as much as there is a dubble intent wee see nowe that these two sentences differ also that there is no superfluitie at all Wherefore let vs marke well that for as much as it is shewed here howe men ought to liue togither charitably and vprightly although Gods name be dishonoured by lewd witnessing yet the lawe is not superfluous which saieth That we must not beare false witnesse against our neighbours I tolde you before that Gods meaning here is to condemne generally all slaunders all false reportes all diffamations and all other such like things Leuit. 19.16 17. And for proofe therof it is expressely saide in another place Thou shalt not bring vp any euill reporte nor speake euill on thy neighbour to cast any blot vppon him If the Law of God containe all perfection of good life it insueth that this also is comprehended therein And where shall wee put it but vnder this sentence Therefore wee must conclude that although GOD haue peculiarly set down here the name of False witnesse yet notwithstanding hee meant to extend the doctrine thereof to all slaunders misreportes and crooked speeches that tend to the diffaming or defacing of our neighbours or to the hurting of their good name Wee see then that Gods meaning here is to keepe vs in good friendship one towards another and that so farre as he suffereth not any man to bee impeached any more in his name than in his person or his goods Therefore whosoeuer diffameth his neighbour or in any wise backebyteth him doeth to the vttermost of his power breake the bond of charitie among men and proclaime open warre And if we consider all thinges well it is certaine that sometimes misreportes slaunders and backebytings doe much more harme than robberies Wherefore let vs vnderstand that if wee minde to obey our God wee must maintaine the honestie and honour of our neighbours to the vttermost of our power For seeing he hath forbidden vs to hurt any mans good name it is his will on the contrarie part that wee should indeuour to preserue all mens honesties For it is not ynough to abstaine from dooing of euill Psal. 34.15 vnlesse a man doe good therewithall Now must we proceede by the degrees which God meant to set out vnto vs in this place speaking of False witnesse The first then is to beware that wee vtter not any false report Lye or periurie in place of Iustice whereby to hurt them whose honestie honour and welfare we be boūd to procure For hee that beareth false witnesse against his neighbour doeth kill him and robbe him as much as in him lyeth and doeth all the euill that may growe of his periurie In deede most commonly men thinke it not to bee so but yet is it so in trueth And for the same cause did God expressely command in his Lawe that the witnesse should be the first in executing the partie that was to bee punished for any misdeede Deut. 〈…〉 to the intent a man might knowe that their words and their tongues put him to death and that the witnesses themselues might stande the more in awe consider y t they should yeeld account vnto God of their witnesse bearing against any man Therfore when any euidence is to bee giuen it standeth euery man in hand to looke neerely to himselfe that he inlarge not his conscience but speake the thing simply plainly which he knoweth to be true before God But the case concerneth not onely the giuing of false euidence in matters of life death but also in all matters that touch mens honour honestie good name or goods Therefore let vs haue a care to preserue the honour and welfare of our neighbour in all respectes when we be to beare witnesse Yet notwithstanding wee must not vnder this colour cloake the offence of him that hath doone amisse or lye against God to maintaine his good state For if the honour of men bee precious vnto vs howe much more precious ought Gods
our hearts but also of al our thoughts imaginatioÌ„s and conceits There is not that thing in vs which commeth not then to triall and knowledge In so much that the things which we tooke to be no faultes at all must be condemned before God and hee must haue the iudging of them vnlesse wee play the iudges with our selues aforehand And herewithall wee haue to magnifie the mercie of our God Rom. â—â— 23. in that although we be faultie so greatly so many wayes yet notwithstanding he accepteth vs for righteous Let vs make comparison here betweene the righteousnesse which we obtaine by faith and the curse that is vppon vs. Whereinto be we plundged Are we faultie but in some one offence or in some two or three or in some certaine nomber Nay we be plundged in such a gulfe that if wee begin once to fall to reckening wee must needes be confounded A hundred Millions of faultes is not the hundred part of the offences that wee haue committed before God Then are we so guiltie as there is none ende nor measure of our sinnes Yet notwithstanding God receiueth vs to mercie so as wee bee counted as righteous before him as though there were such full soundnesse and perfection in vs that nothing were amisse but that we had performed the whole Lawe Seeing then that God forgiueth vs such an infinite nomber of offences and clotheth vs with his owne righteousnesse through the operation of the death and passion of our Lord Iesus Christ in as much as wee lay hold by faith vppon the grace that is purchased for vs and do him the honour to say Lord it is in thy meere and free bestowed goodnesse that our saluation consisteth doeth it not appeare therein how much wee bee bound vnto him Yes So then wheÌ„ Gods Law hath brought vs to our wittes end not only bicause of the infinite nomber of our lustes but also bicause wee shoulde lye buried vnder them as vnder huge mountaines if God should deale rigorously with vs let vs call to minde that Gods intent is not to leaue vs in despaire but to lift vs vp againe as soone as wee be sunke downe When he sees our feeblenesse he reacheth vs his hand and calleth vs to him and will haue vs to bee comforted for as much as he of his mercie layeth not any of al our sinnes to our charge Thus ye see howe the faithfull ceasse not to be of good cheere though they bee so condemned in themselues But yet must wee begin at this ende of being vtterly dismayed in our selues that our Lorde may deliuer vs from the dungeon of death and wee acknowledge y t our saluation consisteth in his only grace Howbeit let vs notwithstanding liue warely and keepe good watch assuring our selues y t when we haue trauailed neuer so much and taken neuer so much paine to serue God so as wee haue on the one side eschewed all occasions of euill and on the otherside subdued our affections lusts also indeuored to represse al wicked thoughts yet wee must not ceasse to condemne our selues still and to stand still in awe Although we haue had victory through the grace of God and sinne hath not ouermaistred vs yet doth it dwell coÌ„tinually in vs and there is still some vncleannesse and spot in vs. Therefore let vs sigh and let vs sigh in such sort as it may sharpen vs to doe our duetie We see how S. Paule speaketh of it After he had profited as much as might bee and was come to an Angelicall holinesse yet notwithstanding he saith still wretch that I am who shall deliuer mee from this body of death Rom. 7.24 And what is the cause that he considereth death in himselfe but for that he sawe sinne there Neuerthelesse let vs vnderstand that wee must not bee out of heart Although wee perceiue a Million of sinnes day by day in vs yet must wee still passe on further And therefore when Saint Paule exhorteth the faithfull to eschew sinne He saieth not Rom. 6.12 Let not sinne dwell in you but he sayeth Let not sinne raigne in you In deede it were to be wished that sinne dwelled not in vs but seeing it is in vs yet must wee not bee too much discomforted For whereas it is saide that sinne dwelleth in vs first it warneth vs of our wretched state and secondly it willeth vs to consider that wee must bee occupyed in continuall warfare and therefore flee the earnestlyer to our God for succour praying him to strengthen vs with his power by the grace of his holy spirit which he hath giuen vs for our Lord Iesus Christes sake Nowe let vs fall downe in y e presence of our good God with acknowledgment of our faultes praying him to make vs feele them better and that wee may learne to frame our lyues to the obeying of him which beholdeth not onely our outward woorkes intentes and affections but also euen all our thoughtes and conceytes And for as much as wee can not attayne to such perfection out of hand let vs beseeche God that the same may bee an occasion to humble vs and therewithall to stirre vs vp continually to fyght lustilyer so as euerie of vs may inforce himselfe to correct the vyces that are in his nature vntill our Lorde hauing rid vs from this corrupt fleshe doe clothe vs againe with his owne righteousnesse and fashion vs al wholly like to his glorious image That it may please him to graunt this grace not onely to vs but also to all people c. On Tewsday the xvj of Iuly 1555. The xlij Sermon which is the thirteenth vpon the fifth Chapter 22 These are the woordes which the Lorde spake to your multitude vpon the Mount from the middes of the fire out of the Cloud and darkenesse with a great voyce And he added no more thereunto but wrate them in two tables of stone and gaue them vnto mee FOr as much as wee finde not a better excuse of our lewdnesse disobedience towardes God than to pleade ignoraunce we coulde finde in our heartes to haue alwayes that shrouding sheete so as wee myght saye wee vnderstand not what GOD sayeth or that hee speakes not vnto vs or else that his voyce is too farre off for vs to heare But GOD foreseeing such lewdnesse meant to preuent all that men could alledge to the ende they might haue nothing to defend themselues withall And therefore in setting forth his Lawe it was his wil that the doctrine which is contained therein should be vttered with a loud shirle voyce Yea he spake it not onely to three or foure but to all the people both great small without exception Besides this Matt. 5.18 it was his will that the lawe should be put in writing that it might continue and not serue for one age onely but stand in force and authoritie to y e worldes end And y t is the cause why it is said in this place
knowledge of y e Gospell And in deede according heereunto it is sayde in the Psalme that kinges shall come to submitte themselues to him that was to bee sent to be the redeemer Psa. 72.10.11 â— 13â— 4 Esa. 49.7.23 And againe that they shal be as foster fathers to the Churche and that Queenes shall giue her sucke that is to saye that such as haue the sworde of Iustice in their hande shall take Gods Churche into their protection to mainteine it in the pure doctrine and in the same Religion that is set downe in Gods worde Sith it is so it is to be concluded not onely that it is Lawefull for all Kinges and Magistrates to punish heretikes and such as haue peruerted the pure trueth but also that they be bounde to doe it and that they misbehaue themselues towardes GOD if they suffer errours to roust without redresse and employ not their whole power to shewe a greater zeale in that behalfe than in all other thinges For is it reason that he which sitteth in the seate of Iustice shoulde punishe a theefe for doing wrong but to the valewe of fiue shillinges and in the meane while let a traytour to GOD goe vnpunished Gods name is thereby blasphemed 2. Cor. 3.18 his trueth whiche is his image is trampled vnder foote and it is much more than if a man should rende some princes Cotearmour in peeces In so dooing the liuing image of GOD is skorned and as it were spitted at and the saluation of mennes soules hindered and shall the Magistrates sit still at it like ydolles They must punish a theefe for the valewe of fifteene pence and beholde this is such a traytour as goeth about to confounde heauen and earth together and must the same go vnpunished What a dealing were that Doeth not euen nature teache what is to be doone in this behalfe And as for those that say that we should let the euill weedes growe still doe they not shewe themselues to be growen out of kinde like monsters and that they bee more intollerable than if they were starke madde For it shoulde seeme that their meaning is to defie the whole order of nature and men see that they not onely speake against GOD but also poyson mennes soules and bewray themselues not to haue one droppe of setled discretion Nowe then let vs marke that sith God hath declared that in the reigne of his Sonne euen kinges shoulde bee called to the knowledge of the trueth and become a parte of his Church It behoueth them to giue example to their people and it is good reason that they shoulde employ their whole power and authoritie to maintaine the good doctrine and to cause GOD to be honored and serued and to driue away all ydolatrie and superstition and to see that it bee not Lawefull for anie man to spewe out blasphemies agaynst GOD. That is the thing which we haue to marke vpon this place And whereas it is alleadged that Iesus Christ vsed not the materiall sworde to aduaunce his doctrine withall that is true and wee also bring not the sworde in our hande into the pulpit to prooue the things that wee preache But lette vs learne to put a difference betweene offices and let vs consider howe our Lorde Iesus Christe came to preache his worde when hee woulde that such as receiue it should euerie man in his owne state and calling followe whatsoeuer is ordeined for him Nowe it is true that in the time of our Lorde Iesus Christ the great men of the worlde claue not to the Gospell no more than we see them doe yet still at this day but the little ones and weakâ—linges were faine to be chosen thereby to beate downe the pride of the worlde as Saint Paule auoweth in the first to the Corinthians Ye see sayeth he that there bee not many noble men 1. Cor. 1.26 men of power or wise men among you And why For men are but too much giuen to the aduauncing of themselues and if God had begunne at the great ones the litle ones shoulde haue seemed as nothing But God ment to beate downe all pride that men might learne to chalendge nothing to themselues Notwithstanding howesoeuer the case stand when the great ones are called to the seruice of God then must they imploy theÌ„selues in the thinges that belong to their charge For the thinges that I alleadged out of Esay Dauid and diuerse other Psalmes belong to the reigne of our Lorde Iesus Christ and to the state of the Christian Church Therefore must we needes conclude that our Lorde will haue Princes and magistrates to vse the sworde that is giuen them to the mainteynaunce of his honour and of the vnitie of faith and good agreement so as if any man rayse vp trouble or goe about to sowe darnell he may be rooted out But is not that punishment too rigorous Yes for some will well ynough graunt as constrained thereunto that it is good that heresies shoulde be repressed but that it were too great an extremitie to proceede so farre as to punishe them with death Yea but as I sayde afore wee must esteeme Gods honour as it deserueth For if wee woulde that deceiuers shoulde be reprooued so as they might not haue their mouthes open and yet that they shoulde not bee vtterly suppressed as were requisite it were all one as if we shoulde say In deede we ought to please God but as for to put a man to death for blaspheming him what a thing were that Loe at what point we be Bet God for all that will not faile to be had in estimation as I sayde afore yea and that to our cost if wee goe that way to worke For the very cause in deede why we see the worlde infected with so many troubles and errours is our lasines in that wee haue neither zeale nor disposition to beate downe the leasinges of Satan Nay rather which worse is there are a great number which maintaine them willingly And yet in the meane while men crye out that all thinges are confounded that all thinges goe to hauocke and that there are so greate troubles as is pitie to beholde And what is the cause thereof Euen the princes that are willing to maintaine errours and further them by all meanes they can so as it may seeme that they bee of Satans setting vp as it were to vpholde his part against God and his worde Their people likewise desire nothing so much as to be fedde with lyes that is al their seeking and God sendeth it them For as I haue shewed afore it is a iust rewarde for them Why then should men cry alas or why should they be greeued at the matter when all men both great and small seeke the vtter defacing of Gods trueth and to giue scope to all manner of leasinges Therefore let vs learne in any wise to haue the zeale and affectioÌ„ which our Lorde commaundeth vs or else it wil come to passe the heresies
vp eueÌ„ so willeth he vs to haue lampes in our hands to shew y t there is neither night nor day for y e faithfull to make tarience therefore y t euen in the middes of darknes we must haue light euen the spirituall light to guide vs that we must haue the one foote alwaies lifted vp to y e intent we be not taken vnawares when he commeth but y t we haue minded our way aforehand to go stil foreward to meete w t him Ye see then y t the way to communicate aright w t our Lord Iesus Christ y t we may bee partakers of the sacrifice which he hath offered is to make none accouÌ„t of y e world nor to haue any loue vnto it but to seeke y e inheritance y t is aboue to coÌ„municate so one with another here beneath as it may bee a meane to make vs draw the neerer vnto God And so wee see y t although y e figures of y e law continue not any longer yet the truth of them abideth with vs and it behoueth vs to put the same in vre And hereby we be yet better informed of the thing y t I haue touched already which is that the profit which redoundeth to vs by y e death passion of our Lorde Iesus Christ is much better knowen beautifullier seene of vs by laying it to the auncient figure by considering how y e things y t were set forth darkly at y t time are nowe fulfilled to y e sight of the eye And like as it behoueth vs to communicate with our Lorde Iesus Christ so let vs mark also y t God giueth vs a help euen at this day in y e Sacrament of y e Lordes supper bicause of our rudenes infirmitie True it is as I haue touched alreadie y t our communicating with our Lord Iesus Christ must not bee only a thrise or foure times a yeere but continually all our life long Yet notwithstaÌ„ding we haue neede to be quickened vp bicause we come not to it with such strength as were requisite Therefore like as y e fathers of old time had the Pascall Lamb so hath y e sonne of God left vs his supper to be a helpe to vs to guide vs vnto him Will we then be partakers of y e supper of our Lorde Iesus Christ Let vs vnderstand y t according as I haue auouched before wee must rid our selues of all malice guile forsake the world True it is y t the Hyporcrits do thrust themselues in among y e faithfull come to defile the table of y e sonne of God but what carie they theÌ„ce but vtter cursednes Therefore let vs keepe our selues froÌ„ being guiltie of such a treacherie consider that if it behoued a man to be circumcised in olde time ere he might eate of the Pascal Lamb â—â—od 12.44 it behooueth vs also at this day to be separated to the seruice of our God to be first made holy And we know y t we ought to be circumcised euen at this day howbeit not by mans hand but by inwarde reformation of minde accordingly as S. Paule saith therof in the second Chapter to y e Colossians 〈◊〉 â— 11 y t whatsoeuer is of our flesh must bee cut off for there is nothing in it but sinne corruption Now theÌ„ y t we may come to y e holy supper of our Lord Iesus Christ haue there y e warrant which he giueth vs y t we be members of his body let vs looke y t we circumcise our hearts For the figure is abolished but yet haue wee the accomplishment of all things in our Lord Iesus Christ. Moreouer let vs come to y e chief point which is y t our Lord Iesus Christ is named our Passouer For by him must we be deliuered not out of the land of Egypt but out of the dungeons of death and we must passe a passage that were vnpossible for vs if God drew vs not with his owne hand by his own wonderfull power For we be al borne the children of wrath and we should rot in our miserie if god pitied vs not reached vs not his hand And that man beguileth himselfe which thinketh himselfe able to leape out of the myre wherin he is plunged It is the office of our Lord Iesus Christ to draw vs out froÌ„ thence according to this saying of S. Iohns in his viii chapter Iohn 8.36 If y e sonne of god make you free theÌ„ shal you be free Wherby he sheweth vs that euen from our very comming out of our mothers wombes we be in y e cursed thraldom of sin death shold continue therin vnto the end if we were not set free from it by him which not without cause hath taken vpon him the title of passouer to shew y t it is his office to set vs free as I said afore And heereby we must learn to presume nothing of our selues but to consider that we must think our selues beholden to the sonne of god for all things that he may bee magnified all those diuelish opinions of free will of power ability to prepare our selues to doe good beaten downe so as we may know y t as long as God suffereth vs to follow our owne swindge we shall alwayes abide fast tyed in the chaines of the diuel of death And therfore let vs yeeld our lord Iesus Christ his dew honour which is y t we acknowledge him to bee the partie which hath set vs free And herew tall let vs marke further y t when we bee graffed into his body it is not for vs to serue sin Rom. 6.5.6 For to be graffed into the body of our Lord Iesus Christ yet notwithstanding to serue Sathan are two things as contrary as fire and water Nowe then if wee intend not to disfeate the power of the sonne of God to bereaue him of his office we must be in liberty to serue god And let vs not think y t he ment to beguile vs in telling vs that that office beloÌ„geth vnto him But it becommeth vs on our part to offer our selues vnto him not to maintain willingly the cursed bondage wherin we be For the very cause why men perish therin is that they sooth themselues and fall asleepe in it and come not frankly to Iesus Christ. Now then let vs note y t y e true mark of our Christendom is y t we be in freedom to do good y t we haue a pure free wil to dedicate our selues to god Not that we can do it perfectly so long as we be in this world for we see how S. Paul who had profited far aboue a nomber of other men Rom 7.14.23 mourneth and confesseth that he is stil held as a captiue in part but for y t the grace of our Lord Iesus Christ must neuerthelesse worke so farre in vs as wee may not bee held
is some what more when he saith If the thing be reported vnto thee For therein wee haue to note that faultes cannot be punished among men vnlesse they come to knowledge Insomuch that a number of offenders escape the handes of worldly Iudges though they haue offended more foully than others and be worthy of great blame and that is because God hydeth their vnhonest dealings For there are sinnes which make hast to come to their condemnation 1. Tim. 5.24 which God thrusteth forward and there are othersome which linger and God keepeth them as close as if they were buried And hereby earthly Iudges are warned to be watchfull in serching out of thinges For inasmuch as they perceiue that after neuer so much paine taken in boulting out of matters which belong to their office to haue knowledge of yet a great sort of thinges doe scape vnseene they ought to bee so much the more diligent They cannot knowe all thinges and why for they be but men Yet notwithstanding for asmuch as God hath commaunded men to punish euill deedes as soone as they come to knowledge we must consider howe his meaning is that because nothing can be hidden from him therefore although men require nothing of vs nor make any inquisition or suite in Lawe against vs heere beneath yet must wee euer bee faine to come to account before him It is saide that an ydolater shall be punished for God hath commaunded him to bee stoned to death vppon knowledge that hee is such a one Nowe put the case that a man turne away from the purenesse of Religion and worshippe ydolles in secret In deede hee cannot be touched by order of Lawe neither shall hee abide iudgement for it But yet must hee thinke in the meane while that God will not suffer his eyes to be dazeled And therefore wee may gather vppon this text that our Lord reserueth al those faults to his owne iudgement which are not punished by ordinarie Iustice in this worlde Not that hee pardoneth not those which returne vnto him by true repentance but my meaning is of such as harden themselues in their hypocrisie and take occasion to growe worse and worse because they bee not reproued of their wicked deedes But yet let them not thinke they haue made the better market for all that For whereas God telleth the iudges of the earth that they ought to make diligent inquirie because hee himselfe hath no neede to do so he telleth vs that all faultes shall come before his iudgement seate and that the hypocrites may well shrowde themselues for a time but in the end they shal be rooted out and not without cause For as I haue touched afore thinke wee that God wil leaue his honour in the suddes Seeing it is his wil that euen men should be maintained in good reputation and that all outrages shoulde be punished what will he doe when the case concerneth his owne maiestie that his glorie is diminished by the malice of men Ought such dealing to scape vnpunished Wil God suffer himselfe to be mocked after that fashion It will bee alledged that all of vs haue beene ydolaters so we are al worthie of death And their saying so is as it were to stirre vp all men against God For the folke that make such replies seeke but to poyson mens heartes that Gods honour might bee lightly esteemed and that we might quarrell with him when wee feele our selues touched But first of al as I said afore we must mark y t our Lord speaketh here of y e punishing of ydolaters where order is stablished according to his word If God had not begunne at that ende his order had beene amisse But seeing hee hath shewed howe men ought to serue him and giue a sure rule thereof telling vs that we must simplie doe whatsoeuer hee commaundeth and seeing that both great and small are taught what God they ought to worshippe and which is the true Religion if a man or a woman doe afterward turne away and become forsworn and disloyal to God by stepping aside into the superstitions of y e heathen is there any excuse to be admitted in that case Then let vs marke wel that this Lawe was made at such time as God had alreadie stablished a Lawfull gouernement directed according to his owne word But wee haue all beene ydolaters As howe Euen by meanes of the horrible desolation y t happened through y e whole world as is to be seene yet still in the Popedome Had this lawe bin well obserued at the first Christendome had not bin so sore decayed For had they been punished which were the first ydolaters had falsified the Gospel and corrupted the purenesse which was at that time surely Gods order had bin maintained and preserued much better But what When hypocrites were once crept in which would needes seeme holier than all other men then inuented they many corruptions and the more they were born with the more did the mischiefe spread it selfe abroad so y t it became a poyson that vndoeth al. The cause then why the Church of God came to such desolation is that men haue not bin held in awe that the pure simplicitie of the Gospel might be maintained and God worshipped according to his word so as mē might not assay to deuise any thing of their own braine but that al men both great smal might be made to obey the doctrine which they knew already to be of God Had this bin done there had bin no such desolatiō as we see stil at this day And therfore let vs beare in mind y t Gods speaking here is but of such countries or Cities as haue had y e grace to haue y e true religion stablished amōg thē so as he is worshiped there they haue al consēted to admit y e order which is set by God therfore if any of thē do afterward turn away he deserueth to lose his life As for exāple wee haue now the light of the Gospel whereby our Lord holdeth vs bound vnto him to serue him to be his peculiar people Seeing thē y t his Religion is knowen vnto vs and that discipline is set vp among vs if any of vs hereafter turne away from it and giue himselfe to ydolatrie spiting God wilfully doeth hee not deserue punishment Yes For had a man committed any thing against the state and after his giuing of his othe to the Magistrate had broken it againe by doing some deede to the contrarie surely he shoulde be punished for his vnfaithfulnesse And what shal be doone then if men daly with God falsifying the faith which they haue giuen vnto him so as they confederate themselues with his deadly enemie Satan and with ydols which serue but to deface his glorie his maiestie and all his seruice So then if the skorners of our dayes replie that if ydolaters shoulde bee punished all of vs shoulde die the aunswere is easie namely that if the Lawe of God
make men afrayde Also it was Gods will that one dayes recorde shoulde suffice among his people that they should not keepe the corps there any longer But I haue told you alreadie that wee be no more bounde thereunto by necessitie In some countryes they haue deuised certaine brotherhoods who should goe and take down the bodyes from the Gibbets burie them And truely that was a fonde deuotion for they knewe not wherefore they did so The Iewes also were so bewitched with their owne dotages that they thought that the buryall of them commaunded in this place did concerne the welfare of their soules Likewise the Heathen imagined that the soules of men went wandring and straying heere and there vntill their bodyes were buryed But these are dotages of the diuels owne deuysing to turne away men continually to a multitude of lyes Gods care is rather of vs which are alyue as though hee meant to set a meane betweene the rigour of Iustice and the gentlenesse which ought to bee among vs. This meane therefore is well woorthie to bee marked for wee euer swarâ—e aside to some extremitie In shunning crueltie wee become cowardly and haue no more regarde of Iustice but woulde haue all faultes forgiuen and that men might haue free leaue to do all manner of mischiefe without correction On the other side in mynding to bee seuere we run in daunger of being too seuere God therfore appoynteth a meane which is first of all that we should punish the offences that deserue death And secondly to the ende that Iustice shoulde bee had in honour and that we shoulde not surmise any reprochefulnesse in it hee will haue the offenders bodies hoysed vp into the aire for men to looke at as it were in way of warrantie y t wheÌ„ a magistrate punisheth an offence he offereth vp a sacrifice acceptable in heauen consequently which ought to be well taken on earth Yet for all this hee will not haue vs to be too hardhearted but alwayes to reteine still some pitifulnesse and compassion And when iustice is so approoued he will haue the body to bee buryed yea euen remooued from of the earth as an infection For why So long as a mannes body hangeth vppon the gallowes there are two thinges seene the one is that God hath well prouided for mankinde in ordeyning the execution of iustice and that malefactours should not bee spared That is one poynt Another is that men may say thus with themselues Lo here is a wicked deede done for these are tokens that the land hath bin defiled Therefore when a bodie is so hanged vp it is a signe of the defyling of the lande by the committing of some robberie murther or other haynous cryme When it is so let this also bee euer marked God therefore intendeth to shewe that where iustice is executed the fault is forgiuen and the countrey standeth no longer charged therewith but his wrath is pacified And as though the misdeede had bin spared he will haue the body buried Thus yee see howe the executing of iustice vpon offenders and wicked doers and the cutting off of leaudenesse is a warrant that Gods vengeance shall not light vpon the Lande Nowe then wee see in effect what God ment by his Lawe Also we see howe the instruction continueth still vnto vs though we haue not the vse of the Lawe it selfe because the Lawe commaunded a thing whereunto wee be no more bounde since the comming of our Lorde Iesus Christ. So to be shorte this doctrine is not vnprofitable for wee knowe Gods meaning which concerneth vs as well as the Iewes But nowe must wee come to the chiefe point that is to be gathered of this text For whereas our Lorde Iesus Christ was hanged on tree it happened not by happe hazarde Truely the Iewes desired that he might be crucified which in those dayes was the most horrible reprochfull yea and painefull death that could be For the hanging of Christ vpon the tree was not after the manner that is spoken of heere Such as were stoned among the Iewes were also hanged vp vppon a gibbet after they were dead and although they were not strangled nor beheaded but ouerwhelmed with stones yet were their bodyes taken and hanged vppe that all others might take example at them But our Lorde Iesus Christ was crucified yea euen as though hee had beene a cutthrote after the same manner that men lay murtherers nowadayes vppon the wheele And as I sayde that was a verie cruell kinde of death Neither was it doone by the Lawe of Moses but by custome of the Romanes who raigned at that time in Iewrie Yet notwithstanding the sonne of God was hanged on tree And the Iewes regarded it not but cryed out to haue him crucified Also when Pylate condemned him thereto his meaning was not to put him to it as in respect of the reprochfulnesse thereof before God but God gouerned it in such sort by his secret prouidence that Iesus Christ was accursed when he hung vppon the crosse according to that which had beene spoken of him afore And that is Saint Paules meaning 〈◊〉 3.13 For in telling vs that we be sette free from the curse of the Lawe hee sayeth that our Lorde Iesus bare it in his body by being hanged vpon tree Also it is the same thing that Saint Peter ment in saying that he bare our sinnes vpon the tree 1. Pet. 2.24 And otherwise this saying of the prophet Esay had not beene fulfilled 〈◊〉 53.5 that the chastisement of our peace was layde vpon him so as hee was faine to beare our punishment whereby we might be reconciled vnto GOD. And in the foresayde text which I alleadged out of y e Galathians S. Paul treateth of two things He sayeth that because wee can not attaine to righteousnesse but by fulfilling the Lawe in all pointes and by being discharged before GOD it behoued our Lorde Iesus Christ to bee subiect to the Lawe to the intent that his obedience might nowe be imputed vnto vs and God accept thereof as though we brought the like obedience of our owne When we speake of being iustified before God howe is that to be vnderstoode Verily that we should obey the thinges that God commaundeth vs in his Lawe For the righteousnesse that hee speaketh of is that he which doeth those thinges shall liue thereby Leuit. 18.5 Then must our life be ruled altogether after the will of GOD and then shall wee be taken for righteous before him Is there nowe so much as one man to be founde which commeth anie thing neere this obseruation of the Lawe and that with such vncorrupt soundnesse No. The holiest Saintes that euer haue beene were farre off from such perfection Then are we all disappointed of righteousnesse so as we can not in any wise stande in Gods fauour But yet are we righteous in the person of our Lorde Iesus Christ. And why For he beeing the souereigne king in whome there was no
harme at all though wee were all become straungers vnto him Can wee aduantage him any whit What benefit shall hee receiue at our handes When men turne away from God hee is neither hindered nor furthered thereby for hee continueth euermore at one stay without increacing or diminishing This then was a reproofe which Moses gaue to the whole people as if he should say Go to you haue followed your owne lustes you haue made no reckoning of your God and what will be the ende of it In deede hee will forsake you but his so doing is not for any harme that hee shall haue receiued by it What passeth hee for that Shall not all turne to your owne confusion This lesâ—on deserueth to bee wel marked For it is good to humble men by making them to vnderstand that God may euer forbeare them well enough and that his seeking of them is for their benefite and welfare without regarde of himselfe But wee may take this saying of Moses more playnely that they had marred themselues towardes him because their true soundnes had bin to haue liued in obedience towardes the Lawe That is the meane wherby men may abide in their state I meane them whom God hath called to him And I speake not of the corrupted state as it is in Adam and as wee bring it from our mothers wombe but of our state when God hath repayred vs after his owne image That is the meane for vs to persist namely by holding our selues to the purenesse of his worde without swaruing to the right hand or to the left But if we leaue the doctrine of God by and by we be corrupted and mard Therefore when men turne away from the pure and playne worde of God it is an infecting and corrupting of themselues such as alwayes leadeth them to death And hee expresly addeth in their spottes This saying importeth a reproch lykewise insomuch as it might bee sayd that they had cast themselues wilfully into leawdnesse of purpose to shame themselues Now wee knowe how it is sayd in Exodus that God was as yee would say the honor of his people 〈◊〉 32.28 〈…〉 5. For when wee be vnder the protection of our God there is as a royall Crowne vppon our head and it is a greater honor that if wee had all the dignities in the worlde And for the same cause also dooth Moses say that this people became shamelesse in giuing themselues to idolatrie and superstition and discouered their owne filthynesse as a man that sheweth his owne shame So then it may well bee taken that the people ouerthrew themselues in their vncleannesse because they did cast themselues into reproche and infamie by forsaking their God yea euen that God of theirs whome onely they were bound to glorify But by the way by this worde Spottes or vncleanes Moses meant all the wicked lustes which caused the people to ouershoote themselues As if he shoulde say Beholde your God had shewed you the fashioÌ„ and mean to make your selues cleane that you might haue bin a holy people For the Lawe serued to haue withdrawen you from all the defilementes of the world so as by keeping of that rule ye should haue continued vnder his obedience And what haue yee done now Yee haue vnhallowed the Law of God yea euen lyke as a Swine should wallowe himselfe in the myre and dyrt The thing then which you haue gayned by forsaking your God is that your lustes haue so caryed you away y t you haue gone and plunged your selues in doung yea euen with the vtter renouncing of the honor which God had bestowed vppon you Hee addeth That they were a frowarde and cursed generation And it serueth to expresse yet better that although God had preuented them with his grace giuen them occasion to continew still with him yet they coulde not haue that stedfastnesse And what should a man say seeing them so vnconstant but that they were a frowarde generation For if other men to whome God shewed not the lyke grace were to be condemned iustly if they shoulde haue dealt so wickedly are not those dubble guiltie which being adopted by God and being ayded and succoured so many wayes by him had neuerthelesse so farre ouershot themselues as to forsake him and disclaime him vtterly And therefore let vs marke that Moses beholding the ouergreat vnthankfulnesse of that people did so aggrauate their offence in respect thereof that hee vtterly disgradeth them in this place Nowe must we apply this to ourselues For according as God hath vttered the treasures of his goodnesse towardes vs so much the more be wee bound and beholden vnto him And if we falsify our faith cursed are we for our enormitie is the more accursed and our iniquitie is the greeuouser both before the Angels and before all mortal creatures And therefore let vs so walke in the feare of our Lorde sith it hath pleased him to take vs for his inheritance that wee take not vppon vs that title in vaine least wee become lyke vnto them which are falne away from him Heereuppon Moses maketh an other complaint more sharpe and bitter Thou foolish people sayth he wilt thou needes requite the Lorde so Here Moses toucheth the vnthankfulnes of the people as it were with his finger vnder the word Requite For he falleth to vpbraiding them with the benefites which God had bestowed vppon the children of Abraham But as God is no nigard so dooth hee neuer cast vs in the teeth with the benefites which we haue receiued at his hand vnlesse hee be inforced thereto by our abusing of them for that hee seeth them vnhallowed Iames. 1.5 and defiled by our lewdnesse accordingly also as Saint Iames speaketh thereof saying that God giueth all thinges bountifully and that he is of such liberalitie that he neuer ceaseth to giue yea euen without vpbraiding Hee is not lyke mortall men which haue a certaine repining in their giuing or which grudge when a man commeth to them the second time saying What Ought not that which I haue done for you already to suffice you God saith hee is none such For the more that wee be bound vnto him the more is he willing to increace his gratious giftes dayly Yea but when hee seeth them misbestowed that we turne them cleane contrarie to his intent purpose then holdeth he his hand theÌ„ restraineth he the good that he had done vnto vs then blameth he vs and putteth vs in minde of them to make vs ashamed And therefore let vs looke well vppon this text where it is said Thou foolish witlesse people doest thou requite thy God thus Accordingly also as hee sayth by his Prophet Ieremie Ier. 2.5 My people what haue I done to you saith hee If thou hast any thing to say against me alledge it and thou shalt finde that I haue not failed at any time to giue thee cause to followe me and to cleaue vnto me For I haue powred all good thinges vppon
monster c. 213. a 50 Children Whereof Gods esteeming of vs as his Children doth proceed 337. a 30.40 Children that smite their parents iudged to dye the death without fauour 760. a 10.20 That we Christians are in the same degree of honour that the Children of Abraham were in 847. a 10 A lawe made that Children should not dye for their fathers sins 861. a 20.30 We ought not to hate the Children for their fathers sakes 861. a 50.60 Disobedient Children curssed and stoned to death Read that place aduisedly 929. a 40.50.60 Touching the good education bringing vp of Children Read page 745 a 60. b 10. c. 20.30.40 How heynously such Children as despise their parents do offend 759. a all Euidence giuen by the parents against their Children 757. a 40.50.60 b 10 The charge dutie of such as haue Children 754. a 60 With what condition Children are giuen vnto vs. 755. a 10 Of stubborne and disobedient Children and their punishment by Gods lawe 756. b all In what cases Children must disobey their parents 759. b 10.20.30 Wherein the honor that Children owe to their parents consisteth 759. a 60. b 10 Children must not refuse correction at their parents hands 758. b all 759 a 10.20 c. What things Children should consider with themselues touching their parents 758. b 10.20.30 c. The duetie of Children towardes their fathers mothers purposely set downe 758. b 10.20.30 c. That Children must be guided and gouerned by counsell c. Euen when they be come to yeares of libertie 775. b 50.60 Of the Iewes being the Children of Abraham and why the Prophets called thē bastards worse 797. b al. How wee being no Iewes borne are become the true Children of Abraham 798. a 1020 That all men in general are called gods children and to whome the same doeth properly belong 1110. a 40.50 60. b all Against such as neglect y e care good training vp of their Childrē 755. a al God calleth Angels kings princes Magistrates his Children 1113. a 40 We be Gods Children euen by nature because we beare his image 1113. a 10.20 Of carnall Children and spirituall children Read Page 1110. b all Howe we shew our selues to be none of Gods Children and what wee must doe if we will haue God auow vs for his Children 1110. b 50 Children comprehended and receiued into the number of Gods people 1027. b 40.50 The heathen vsed to burne their Children to their Gods Looke well on y t place 523. a 60. b 10. c. Whether God punisheth the Childrē for the fathers offences 189. b 10.20.30 c. 190. all What is the chiefe exercise and studie of Gods Children 97. b 50 Notable doctrine vpon these wordes All were put to the sword euen litle children and all 83. b 50.60 What is required in vs or else wee can not bee the Children of God 62. b 10 The Children that come of Christians are alreadie chosen of God to be his flocke c. 9. b 60 Why the diuelish geerishnesse which the wicked vse to ouerthrowe Gods Children with all c. shoulde not put vs out of hart 75. b 10.20 What be the blessinges of God on the Children of the faithfull 190. b 10.20.30 We be of Gods Church and therefore are his Children 62. a 50.60 The diuels were sometimes as y e Children of God Read the place 170. b 10 The verie cause why God commaundeth fathers to teach their Childrē 129. a 40 Howe we ought to traine vp our Children in the doctrine of the trueth 129. b 30.40.50 What Parentes should doe if they see their Children despisers of God c. 297. b 60. 298. a 10 How Fathers would haue their Childrē resemble them 215. b 50.60 An exhortation to Children touching their duetie of obedience to their parentes 216. b 10 The behauiour y t. Children are bounde by Gods lawe to doe to their Parentes 213. b 10.20.30 Wherein Children doe wrong vnto God in disobeying their fathers and Mothers 213. b 50.60 Children must not misbehaue thēselues when their parentes are too sharpe vnto them 216. b 40.50 Most excellent doctrine vppon these wordes It is not spoken to your Childen c. 456. a b al. 457. a 10 How far the duetie of Children to their parentes should extend 218. a 50.60 The wel bringing vp of Children complained of 474. b 20 An exhortation to such as haue Children to see to their good bringing vp 474. b 40 It is no small honour that God doth to men and women in giuing thē Children Read that place aduisedlie 474. a 50 How disorderedlie fathers do bring vp their Children in these dayes 326. b 10.20 The wicked trade of Fathers trayning vp of their Children 215. b 50 60 Whereby God will haue his Children knowen in this worlde 327. a 30 Choose Notable doctrine vpon these words In y e which place thy God shal Choose 496. a 40.50.60 and b all 497. a 10 Why God saith he will choose a speciall place to put his name in 509. b 20.30 No worthinesse at all in the Iewes why God should choose them to bee his people c. 407. b 30.40.50.60 and b 10 Why God among all nations of the world did choose the ofspring of Abraham 420. a 60. b 10 The cause why God did choose the Iewes to bee his people and no other nation as well as them where two pointes worth the noting are inferred 437. a all Chosen Most pithie doctrine vpon these words Therefore hath hee chosen c. 165. b 40.50.60 and 166. a 10.20.30.40.50.60 Howe tenderlie God loueth such as he hath chosen and meaneth to take for his flocke 1004. b 50.60.1005 a 10 What will become of vs if we imagine God to bee bounde to vs because he hath once Chosen vs. 148. b 10 It is not enough for vs to knowe that God hath Chosen vs to himselfe 166 b 10 What wee ought to doe seeing GOD hath Chosen vs to be his 170. b 20.30 The end whereto God hath Chosen vs. 171. b 50 The end why the Iewes were Chosen to be Gods people 910. a 30. Looke Elect and Faithfull Choosing From whence the cause of Gods Choosing of vs doeth come 420. a 50 Of Gods Choosing of our forefathers and the cause thereof 168. b 40 The Preaching of the Gospell is a kinde of Choosing 166. a 40.50 What we haue to learne by this that the place where God would be worshipped belonged to his own Choosing 509. a 60. b 10 Of a second Choosing that God vseth what it is and howe 166. b 40 A notable Choosing of vs by the Gospell and the Sacraments that God vseth 166. b 20 Faith whereby we tast the worde is a seconde sort of Choosing 166. a 60 Looke Election Christ. To what ende the comming of Christ from the bosome of his father serued 1247. b 20 Christ is the perfection and life of the law 405. a all How the
Thoughtes condemned before God be they neuer so litle offensiue 245. b 30.40.50.60.243 b 20.30 Why the heart and the Thoughtes are matched together 273. a 10 Thousands What the Hebrues are wont to betoken and signifie by the word Thousands 1213. b 20.30 Threed Our life is hanging by a Thread and how that is meant 1009. b 60.1010 a 10 Who they be whose life hangeth most of all by a Threed 1010. a 30.40 Threaten What kind of men God doth Threaten 484. b 30.60 What wee must do and not do if God threaten vs. 1066. a 40. Looke Cursse Thrâ—â—tening In what cases wee shall finde that Gods Theatening of vs is not vaine 535. a 60. b 10 Of the ridiculous Threatening of the pope compared to the ratling of a fewe beanes in a bladder 484. b 60 485. a 10 A most bitter Threatening against idolaters 191. a 30.40.50 A Threatening vppon all such as shall abuse Gods name 197. a 50.60 and b 10.20 A Threatening of our sauiour Christ touching such as doe not profit by the worde 148. b 20 A most dreedful Threatening y t should make vs to tremble 1034. a 50.60 Looke Cursse Threatenings That God matcheth his Threatenings with a taste of his goodnes 962. b all Most heauie and dreadfull Threatenings denounced against y e Iewes the transgressours of the lawe Read the 148. sermon beginning at page 1140. and sermons 156.157.158.159 How Gods blessings ioyned with his Threatenings do serue the better to bring backe the Iewes vnto God 1049. a 10.20.30 That Gods Threatenings are verie necessarie for vs and why 925. a 30.40 50.962 b 10.975 a 60. b 10 Of scorners which make a tush at gods Threatenings and in what desperat case they be 45. b 40.50.1033 a b all 1034. a all 979. a 30.40 Why God addeth an oth to his Threatenings of punishments 45. b 60 What wee must doe whensoeuer Gods Threatenings doe not sufficiently dismay vs. 46. a 10 The drift of Gods Threatenings thundered against sinners 1001. b 30.40.50 How wee should benefite our selues by reading the sundrie Threatenings of Gods iudgementes vttered in the scriptures 1003. a 20.30.40.50.60 b 10.20 Vnto what kind of people God speaketh so rigorously by Threatenings 1001. b 30.40 Of Ananias who mocked at the Threatenings denounced by Ieremie to the Iewes 999. a 60. b 10.20 c. How our faith must bee occupied wheÌ„ God frighteth vs with his Threatenings 979. b 10 VVhat Threatenings they be that are prepared for them that are hardened in euil 968. a 50.60 VVhat will come to vs if wee stop our eares at the Threatenings of God 969. a 30.40 The faithful onely are prepared for the promises of God by Threatenings 963. a 10.20.30 That Moses neuer obeied God better than when he withstood the Threatenings which God made 397. b all 398. a 10. c. VVhy wee should not thinke it strange that wee heare Threatenings in the scriptures 370. a 40.50.60 How we must be affected and prepare our selues when wee heare Gods Threatenings 399. a 10. Looke Curses Plagues Punishments Throne Of Gods Throne that to vs it is a throne of grace 1051. a 20 Thumim Of Vrim and Thumim a parcel of Aarons brest plate 1198. a 30.1200 a 10 Looke Aaron Time VVhat we haue to gather vpon this faling Your dayes make hast your time is at hand 1158. a 60. b all Looke End Life Death Tithes That Tithes and all other church duties are to bee frankly paide to the ministers of Gods worde the place is notable 514. the whole page Looke Tenthes Title VVhat will betide vs if wee thinke to claime any Title against GOD by prescription 150. b 60. 151. a 10 The wicked knowe not by what right or Title they eate or drinke c. 141. b 30.60 We possesse the things that God giueth vs by iust Title 141. b 30 Titles The pope his proude vsurped Titles noted 217. b 50.60 Looke Supremacie Tooles To take the Tooles of a poore handicrafts man to pawne is an exceeding great crueltie 845. b all 846. a 10 Looke Gage Pawne and Pledge Tongue The end wherefore God hath giuen vs Tongue 196. a 20 Of harmes done by the Tongue 235. a 60 Of misusing our neighbour by our a Tongue 221. a 10 Tongues The cause why venomous Tongues now adayes are not ashamed to blaspheme God 76. a 50.60 The vse of our Tongues and why God hath giuen vs them 240. b 10.20 30 Torment Of one whose whole life was a continuall Torment 1011. a 10 Traditions How the papistes storme when we hold any thing against their Traditions 543. b 60. 544. a 10 In our eating and drinking we must not obserue the Traditions of men 510. b 20.30.40.50 The Turkes for their Mahometisme and the Papistes for their papisme alledge Traditions of ancient lawes 1041. b 30.40 Of the Traditions of men and Paules iudgement of them 1025. a 60. b 10. 917. b 60. Looke Ceremonies Transubstantiation The antiquitie of Transubstantiation that miracle forsooth 1129. b 60.1130 a 10 Tree The meaning of these wordes Man is not the Tree of the feeld 〈◊〉 to come before thy face 733. a 10 Trembling Of quickening vp our selues with feare Trembling and how that is doone 965. b 50.60 Treasure Why the Lord forbad kings to hoorde vp great Treasure page 654. all Ezechias rebuked for making a shewe of his Treasure to the Babylonian ambassadors 654. b 10.20.30 Notable doctrine vppon these wordes God will open his good Treasure 957. a 60. b all c. Treasures Notable doctrine vpon these words Al these things are laid vp in my Treasures meaning the misdeeds of men 1â—â—â— all 1556. a all Of the good Treasures which God bestoweth vppon vs in this life daily 958. a all Try Notable doctrine vppon these wordes Then is it Gods will to Try thee whether thou louest him or no. 531. a 50.60 b all The cause why God doeth Try vs by errours and lies c. 531. b 30.40 Looke Tempt Triall A speciall Triall that God vseth whether we loue him or no. 531. a b all 532. a all How it is meant that God maketh Triall of his people 366. b 20.30 The Triall that God tooke of Aaron in Massa c. 1201. a 40.50.60 b all The truest Triall of our faith what it is 533. a 50 Of a kinde of Triall mentioned by Moses which God vseth 349. b 60. and 350. a 10 The true Triall of doctrine and wherein the same consisteth 680. a 10.20 The meanes where by God diuersly taketh Triall of vs page 349. all Whether God do not knowe what wee be without Triall 349. b 30.40.50.60 Looke Temptation Trials What Trials God vseth whether wee loue him or no this place would bee wel read 531. a b all Looke Temptations Tribe The Tribe of Ioseph made two Tribes 496. b 10 The Tribe of Iuda chosen and others reiected why 496. b 40 When the Tribe of Ephraim became of greatest honour