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
off but the matter resteth onely in receiuing it when it is set before our eyes But as touching the cause and how God gouerneth vs by his holy Spirite that was treated of yesterday shewâ—ng that the same is done by his word notwithstanding that it is vttered vnto vs by the mouthes of men Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes beseeching him to make vs feele them more and more yea and to mislike them and that wee may bee to reformed to his obedience as we may couet nothing but to dedicate our selues wholy to his seruice vntill that being quite dispatched from our olde Adam wee bee fully reformed by his righteousnesse And so let vs all say Almightie GOD heauenly father c. On Thursday the xxiij of Aprill 1556 The CLXXIII Sermon which is the first vpon the one thirtith Chapter THen Moses went and spake these wordes vnto all Israel 2 Saying vnto them This day am I sixe score yeres olde and I can no longer goe in and out And the Lorde also hath sayde vnto mee Thou shalt not passe ouer this Iordan 3 The Lorde thy God will passe ouer before thee It is hee that shall destroy this people before thy face and thou shalt possesse them Iosuah is hee that shall goe ouer before thy face euen as the Lorde hath spoken 4 And the Lorde will doe vnto them as hee did to Sehon and to Og the kinges of the Amorrhytes and to their countries the which hee hath destroyed 5 And the Lorde will deliuer them before thee to the intent you may doe vnto them according to all the commaundement which I haue commaunded you 6 Be of good comfort and take courage feare not neither be dismayed before their face for the Lorde thy God goeth with thee hee will not leaue thee nor forsake thee 7 And Moses called Iosuah and sayde vnto him in the presence of all Israel bee of good comfort and take a good heart to thee for thou shalt goe in with the people into the Lande which the Lorde hath sworne to their fathers to giue them and thou shalt diuide it vnto them for their inheritaunce 8 And it is the Lorde that goeth before thee it is hee that is with thee hee will not forsake thee nor leaue thee therefore haue no feare nor dread HERE it is shewed vs howe Moses was not coÌ„tented to serue God the people vnto y e which hee was apointed all the days of his life but also did his endeuour that the remembrance of the name of God might continue among the people and also that all things might be gouerned accordingly euen after his death Also hee gaue them to vnderstande that Gods calling of him was not to the ende that the people should bee so entreated for a certaine time but that as the lawe was giuen for a witnesse that God had chosen the children of Abraham so hee would guyde them euen to the comming of the Redeemer according whereunto hee went through with his calling That is the very thing which we haue here chiefely to obserue when Moses by the commaundement of God ordayned Iosuah to bee his successour to gouerne the people And therewithall hee sheweth that hee had faithfully trauayled all his life and that it was not for any want of good will that hee gaue ouer the charge that was committed vnto him but because hee was altogether forworne with weakenesse For if Moses shoulde haue withdrawen him to bee at rest the people might haue beene in dout and also much discouraged thereby but whereas hee declareth that hee neuer ceassed vntill hee had finished his course therein hee sheweth the way and example vnto all men that none ought to turne heade but that so long as God doeth prolong their liues they ought to goe on foorth whither soeuer hee calleth them and to bee firme and constant without swaruing aside or changing Moreouer hee sheweth vs that wee must not shrinke away for any mans death because God continueth euermore in his state And although y t they by whom he meant to be serued doe perish yet must not his right be thereby diminished and that is a poynt worthie to be remembred For wee see what happened in that people notwithstanding that they had beene forewarned thereof yet fell they away after the death of Iosuah and God was driuen to afflict them by the handes of their enemies to bring them backe againe But felt they once agayne the fauour of God By and by they fell to their olde byasse againe and remembred not a whit that they were deliuered but returned to their idolatrie againe 1. Samuel 〈…〉 The booke of the Iudges is full of these thinges When God had raised vp Samuel who was the excellentest of all others yet could not they abyde him but desired a king and the State was fayne to bee changed after their appetite Wee see therefore that this people were so wretched that they continued not any longer in the seruice of God nor in the obedience of his lawe than a man of courage and stoutnesse had the gouerning of them Therefore it is sayde here that although Moses was olde and short lyued yet was it not for them to looke eyther this way or that way but to consider that the liuing God had chosen and elected them for his people and promised them to haue care of their welfare and that seeing hee had taken them into his sauegarde hee woulde neuer forsake them so they did sticke vnto him and were faithfull vnto him and turned not away And thus wee may gather a good admonition out of this place that is to saye that hauing both our eyes and our wittes fastened vppon the worde of God wee must haue a right continuance in y e faith albeit that things do change as touching the worlde In deede if wee haue good folke to leade vs wee bee so much the lesse excusable if wee profite not thereby For if God stretch out his hande vnto vs and giue vs gouernours which bee as his messengers edifying and gouerning vs faithfully it is good reason that wee shoulde strayne our selues somuch the more for wee haue one generall rule to cause the meanes that God giueth vs to bee auaylable euen by turning them to our profite It is a singular thing when hee giueth vs such men as haue the vertue of his holy spirite which also bee so endued with whatsoeuer is for our benefite as wee may vnderstande that hee offereth him selfe vnto vs in their persons It behooueth vs I say to bee so much the more moued at such times to serue God But howsoeuer it bee let vs content our selues with the doctrine and albeit that men do dye and fayle vs let vs neuerthelesse vnderstande that God is alwayes the same 〈…〉 12. 〈…〉 and that his trueth cannot change For it is sayde of men that they bee but a shadowe but the worde of GOD continueth
withstand their enemies But now for asmuch as nothing was able to stand before them therby it appeared that their obteining of the victorie was not by their owne strength neither coulde they boast thereof but it was God that had wrought in that behalfe And it behoueth vs alwayes to make the same comparison if wee wil well perceiue Gods grace and fauor towardes vs. For what is the cause that wee take our selues to be strong and stoute and yeede not God his due prayse It is for that wee bee bleared when hee hath reached vs his hand and when hee hath succoured vs at some pinch wee consider not from whence that commeth What remedie then Let vs bethinke our selues thus Go to haue I not found my selfe sore combred in very small thinges Haue not I bin daunted and striken out of hart And what was the cause thereof but that God made mee to feele mine owne frailtie Surely I shoulde bee neuer a whit valeanter now than I was then were it not that God gaue me his helpe So then it is some where else than of my selfe that I haue my strength and therefore it is nor for mee to aduaunce my selfe through ouerweening for God hath giuen mee a sure knowledge of my feeblenesse Now then I must thinke continually how to humble my selfe and when he hath vpheld me by his strong hand I must acknowledge that that benefite came of him and that hee will be glorified for the same Yee see then that the intent why Moses spake so to the people of Israel was that they should acknowledge that their ouercomming of their enemies was not by the power and strength of man but by Gods fighting for them Neuerthelesse this ought to haue moued them not onely to honor God but also to trust in him as I haue touched before For it was not enough for the people of Israel to haue conquered the land of Basan for they had not yet passed the riuer of Iordan where their inheritance lay Therfore it stood them on hād to be armed with newe trust and to proceede with full purpose to incounter their enemies againe And whence might they haue such hardinesse If they had taken it in themselues it had bin but a rage that God woulde haue condemned but they must haue imboldened themselues with trust that God would not faile them And how might they be sure of that By their owne experience which they had had therof Why was it that God ouerthrewe as well Sehon as Og king of Basan Because he was the leader of his people and had taken them into his charge and protection And that was not to leade them onely to the banke of Iordan but to performe the promise that he had made to Abraham And therefore the people might conclude that the victories which they had obtained already were but an enterance to a further passage whereby they might fully perswade and assure themselues that God would continue with them euen vnto the ende Euen so must we doe If we perceiue any change in our selues wee must acknowledge it to be the hand of God For sometimes yea oftentimes the faithfull shall finde themselues astonished and abashed vppon the sudden yea euen though there bee no great cause why But thereby God warneth them of their infirmitie to the ende they should walke in awe and feare of him calling vpon him and vtterly distrusting their owne strength Agayne when they see themselues strengthened they knowe that that commeth not of themselues neither are they so foolish as to be proud of it but they magnify Gods goodnesse and grace towardes them and take courage vppon the same True it is say they that wee be wretched and silie creatures but yet hath our God helped vs to the end that wee should trust in him Therefore let vs on forewarde as he commandeth and let vs not doubt but hee will be the same man to morrowe that he is to day The remembrance of his promise lasteth longer with him than for a day and seeing he hath auowed himselfe to be our father it is not to shake vs off as the bastes doe that forget their young ones or as the fowles doe which forsake their byrdes whom they bred but our God is a father to vs both in lyfe and death Now then let vs alwayes flee vnder the shadowe of his protection and assure our selues that his power shall neuer bee diminished towardes vs. But wee haue also to marke how Moses saith That Og king of Basan came flinging foorth to giue battell wherein hee sheweth that the people of Israels warre was iust and lawfull For although they had expresse commaundement from God to arme themselues and to put Og king of Basan to the sword not at their owne pleasure but vppon the authoritie of him that hath all power yet was it Gods wil to minister a iust cause thereof vnto them that they might be the more assured in their conscience And thereby wee bee warned as I haue sayd heretofore not to attempt any thing against right and reason If we will haue GOD to blesse our doinges and to make them prosper and bring them to good ende let vs beware that wee stirre not so much as one finger vnaduisedly or contrarily to that which is shewed vs by Gods worde For what is it that can make vs rightly hardye in all things The hauing of a good warrant in our owne consciences that wee haue walked according to Gods commaundement and gone no further than equitie and right will beare If wee be sure of that then may wee looke for helpe from aboue and wee shall not bee disapointed But if wee neglect the difference betweene good and bad and runne to thinges vppon a head it is good reason that God shoulde beguile vs and that wee should be confounded in our doinges Thus yee see what wee haue to marke here when Og king of Basan came foorth as an enemie to prouoke the children of Israell in such wise as their warre became iust For no doubt but this enemy was offered him of Gods hand as wee sawe that Sehon was yesterday whome God hardened because hee was minded to ouerthrowe him After the same maner happened it to Og the king of Basan Now then let vs learne to beware that wee prouoke not one man nor other by giuing them cause to vexe and molest vs but if wee haue any enemies let them beginne the warre and let vs on our side keepe the peace Let that be a point for vs to beare away For if wee begin the fray by doing them wrong or violence can wee looke for helpe at Gods hand Can wee hope that he will fauor vs when we be so out of order No and therefore let vs not goe about to purchase vs enemies the diuil wil raise vs vp but too many of thē and God also on his side may chance to exercise vs and worke in such wise as wee shall haue enemies enowe that will seeke all
the reading or hearing of it we should be sure that our Lord iesteth not when hee speaketh after that maner and when hee protesteth thus by his prophet Esay Esa. â— I haue not spoken it in secrete neither haue I sayd it in vaine that men should seeke mee Therefore whosoeuer heareth mee and receiueth the trueth that I tell him shall not bee disappointed in seeking mee Thus ye see that wee shall profite if wee beare well in minde that GOD manifesteth himselfe vnto vs so farre foorth as is behoofefull for our soules health And besides this wee shoulde with all singlenesse reuerence the thinges that we comprehend not wee should euery of vs walke according to the measure of his faith and wee should continually indeuor to come neerer and neerer vnto him and to gather strength And moreouer if the thinges were too high for vs Phil. â— â— very well wee would as Saint Paul warneth vs in the third to the Philippians tary till God shewed them more playnely and yet in the meane while not cease to glorifie him But we see the clean contrarie For vnder pretence that Gods word seemeth dark many shrinke from it and make a defence of it to excuse their ignorance withall Othersome againe doe rush foreward with diuelish presumptuousnesse to seeke out thinges that God hath not reuealed and through vnsatiable desirousnesse of knowledge doe picke out newe questions euery minute of an houre and if they may not see all thinges at will they bend their hornes against God as wee see these rascalls doe which spewe out their blasphemies when Gods secrets seeme strange to them after their owne fancie If they conceiue not Gods eternall election if they perceiue not how he choseth the one sort refuseth the other euen according to his will if they vnderstand not how hee disposeth of his creatures and that nothing happeneth but by his good will by and by they fall to fretting and chasing yea and they dare euen murmure against God and would haue all thinges rased out of the holy scripture which agree not with their fantastical braine So much the more therfore doeth it stand vs on hand to remember well what is tolde vs here namely that God casteth a clowde before our eyes And why To the end wee should be sober in inquiring of him and indeuour to profite according to his teaching of vs for it belongeth him to knowe what is for our behoofe and moreouer that wee shoulde alwayes walke according to the measure of the faith which he shal haue giuen and imparted vnto vs. Rom. 12.3 Thus much concerning the clowde And now seeing the Lawe was giuen with record that God is the author thereof Let vs in these dayes learne to rule our selues thereafter and not call the thing any more in question which wee ought to bee most assured of Secondly if wee compare the lawe with the Gospell let vs vnderstand that there is much more reason why wee should humble our selues and reuerently receiue all that is conteyned in the Gospell For although the lawe was ratifyed with so many miracles yet did it not fayle to stryke the people in feare and to bring them in greate vexation of minde insomuch that they sayd Let not the Lorde speake vnto vs Exod. 10.19 for then are wee all dead Ro. 7.10.14 And why For if a man looke no further but to Gods commaundements there is nothing but cursing By reason whereof men beholding themselues bound to things vnpossible and perceiuing that God wil be their iudge must needes be cast downe yea and driuen to vtter despaire After that manner was the lawe deliuered to the people â—phe 2.19 But y e Gospell nowadayes is friendly vnto vs. For there God calleth vs to bee of his houshold not for any desert of ours in performing the thinges that he commaundeth but of purpose to beare with vs as with his children forasmuch as he hath adopted vs in our Lorde Iesus Christ. Seing then that God allureth vs to him so louingly haue wee not the more cause to receiue the doctrine of saluation with all reuerence considering that it is the message of lyse whereas the lawe was a recorde of death to terrify the people â— Cor. 3.7.8 I meane the people of the Iewes And as in respect of miracles wee are sure y t the Gospel hath bin warranted w t moe than euer y e lawe was And besides the miracles y t haue bin wrought behold Iesus Christ in whom dwelleth all glory and maiestie Heb. 1.2.3 is come into the worlde to beare witnesse thereof Seeing then y t we haue the Gospell the doctrine of Iesus Christ Col. 2.9 who hath y e fulnesse of y e Godhead in him ought not we to be more humbled vnder the obedieÌ„ce of y e Gospel than y e people of olde time were vnder the subiectioÌ„ bondage of the lawe yes and therfore is it sayd y t heauen earth were both shaken Agge 2.7 Heb. 12.26 as y e prophet Aggeus speaketh of it saying that y e earth was throughly shaken at y e publishing of the lawe And the Apostle alledgeth y e same text in the Epistle to the Hebrewes saying but now must all be shakeÌ„ the power of God must vtter it selfe farre greater in the Gospell So then let vs learne that if the clowde and darkenesse which appeared at y t time to y e Iewes ought to haue taught them to obey God to submit themselues to his lawe much more ought the same to preuaile w t vs at this day specially seing wee haue not a darke clowde for as sayth S. Paule there is not so much as any veile before vs 2. Cor. 3.13.18 but wee haue y e image of God shining forth and wee see him as it were face to face Seeing then y t God doth nowadayes appeare to vs after another maner than he did to y e fathers so as he sheweth vs his liuely image in our Lorde Iesus Christ to the intent we should beholde him for our father and Sauiour and in stead of the dark clowde we haue nowadayes the great light of y e Gospel Let vs assure our selues that we ought to be y e more desirus to obey him in al things That is the thing which we haue to remember here Herewithall let vs also wey this saying that is set downe here namely that the people ought to haue rested altogether vppon the voyce that was vttered vnto them as the very marke whereby God will be knowen To morrowe it shall be declared more at length why God would not haue any visible image but yet notwithstanding wee must at this present wey well this poynt that GOD did vtter foorth his voyce And why To the intent that thereby the people shoulde bee restreyned as with a bridle and consider with theÌ„selues that their eyes must not be wandering and gasing about to seeke any shape of
to him that he should not passe ouer Iordan to goe into the lande of promise But as for you saith he you shall passe ouer and inioy the possession thereof Moses doth stil vpbraide the people with Gods bereauing of him of the inheritance that was promised to all their tribes not so much for his own fault as for the common fault of them all in murmuring against God but yet hath Moses a further meaning He speaketh this as it were by the way yea as hauing respect to this that he should shortly die and forasmuch as he himselfe might not inioy the lande hee had a care to instruct the people to the end that they might abide in Gods couenant and continue stedfast in it without swaruing aside or without any changing of religion to peruert the doctrine that had beene giuen them The effect then is that Moses being at the point of death doth as it were make his last will hath so much the more care of the peoples welfare for feare least they should start away after his death as he had seene them doe oftentimes in his life And he interlaceth this particular matter that I spake of namely that their words were the cause that he should die before he passed ouer Iordan and before he entered into the lande of promise For as I haue touched heretofore Moses ment not to iustifie himselfe for indeede he was greatly blameworthy before God surely God neuer vseth any crueltie towards such as are his Now the case is so that Moses is shut out of the land with an oth therfore must it needs bee that he had offended But his doing of this is to the intent that the people on their side should think the better vpon the fault that they had committed And in good sooth so ought all faithful teachers to do that is they ought to touch sinners to the quicke that they may haue remorse of their sinnes that they may crie to God for mercie aske pardon therof that they may be sorie for thē that they may mislike of themselues for them that they may hate them and vtterly forsake them For when men are flattered in their vices first they bee hardened in them and take alwayes greater libertie to do euill secondly they thinke not that euer they shal come to account before God and finally they neuer forsake the world that so they may glorifie God consider or feele how much they be bound beholdē to him By this means thē is Gods mercie defaced his grace slippeth away and is vtterly abolished Besides this there is yet a greater enormitie namely that men goe on still from euil to worse vntil they be falne into vtter confusion Now then for this cause it is the duetie of such as haue the bearing abrode of Gods word to exhort their hearers continually to consider their sins and to search thē throughly And to what end Not only to make them barely ashamed of them but also to make them hūble themselues before God to goe forward continually in repentāce y t so they may learne to mislike of their faults to glorifie God when they wholly repaire to him for refuge by asking him forgiuenes of the offences that they haue committed But what There are very few that can a way with this order of teaching for there is not so wicked a man but he would be flattered And the world seeth that as soone as a man speaketh some gnash their teeth seeke nothing else but to bite him and othersome though a man do but by the way glaunce at their faults which are too too farre out of al square feare not to check him or to stand with him face to face in the maintenance therof But yet for all that the rule which God hath appointed vs vs I say which haue the charge to beare abrode his word is that we must dayly labor in warning our hearers to cal themselues to account and to examine well their owne faults that they may be sorie for them When as he speaketh of hearers we our selues are comprehended in y e number for we must not condemne others exempt our selues but he y t speaketh to others must first stick look to himself cite himself before God But yet neuerthelesse we must proceede in this order y t we must al of vs be summoned before God haue our inditement redy framed made ◠Cor. 11.31 32. and not tarie til God pronounce the sentence of condemnation vppon vs but euery of vs play the iudge against himself that not by saying in a word or two I haue done amisse but by being throughly wounded within so as we be ashamed of our misdeeds After this fashion must wee deale In the meane season if we perceiue y t the wicked cannot away with any correction but conceiue rancor against Gods word as we see these despisers of al religiō do who cannot abide that any mā should rebuke them let vs not maruell at it for if they bee pinched by by they spit out their poison like toads as they be But if we purpose to shewe our selues to be Gods children let vs learne to suffer correction willingly to haue our sins laide afore vs y t we may cōdemn them For our acknowledging of thē wil be a mean to haue them buried before god Thus ye se what we haue to note vpō y t text But now let vs come to Moseses chiefe intent which I haue touched afore I shall not go into this good land saith he And therfore I warne ye continue stedfastly in the couenant of God so as yee neuer forget it to worship ydols in his steede but serue him seeing he hath once chosen you vouchsafed to shewe himselfe your god father Here we see y t Moses was not out of hart though God chastised him roughly And here we see how the faithful ought to behaue themselues That is to say if God punish them yet must they not therefore cease to loue him and to go forward in their course still yea to giue ouer themselues wholly vnto him As soone as the wicked feele but one yirke of the rod with Gods hand and by and by they kicke against him and if they may scape from him they play the horse that hauing shaken of the bridle casteth his rider downe afterwards becōming as if he were mad he stormeth as though no mā were able to lay hold on him or to restrain him Euen so play the wicked which can neuer abide y t God shold chastise thē and tame them to hold thē in obedience to him If he make thē to feele their sins they burst out into impatiēcie thervpon fal by and by to rebellion furie But contrariwise when our Lord visiteth vs with afflictions we know it is not for vs to stray far from him nor to take occasion to scape his hands but rather to submit our selues quietly to
his seruice to keepe our selues from these tentations y t run oftētimes in our heads If we fal to scanning so as we say to our selues how now must I for seruing of god haue so hard cumbersome a condition It should seeme y t he is minded to discorage me Let vs beware of such conceits rather follow y e example of Moses He saw himself bereft of y e inheritance y t had bin promised to y e whole people he saw he had as it were a marke of reproch for euer as though God had withered him for wheras God had chosen him to bee the leader of his people to supplie his roome in bringing to thē that welfare that they had loked for so long time now towards his death he must bee disgraded at Gods hand and be banished from the possession that was as a pledge of the kingdome of heauen True it is that Moses continued and doth continue still an heire of Gods kingdome but he had not that earthly pledge of it that was set before the people He saw that of six hundred thousand persons for the whole multitude was so manie there was not one among them al that was worthier to enter into the land than himselfe Therfore he might haue stormed thus with himselfe Howe nowe I see I haue taken great payn◠in leading this people God hath wrought so manie miracles by my hand I haue yet stil such zeale to the honor of God and to y e welfare of his people as I neuer cease to procure the same therw tall I may well say God hath granted me y e grace to walke more roundly than al y e rest and yet notw tstanding must I be barred out of y e land the residue enter into it which haue not taken so much paine as I nothing neere Moses might haue bin in a chafe chawed vpon his bridle saying wel seeing I haue taken so much paine God ment to serue his turne by me heretofore it is ynough for me I am contented with that which I haue done but notwithstanding I will giue ouer my roome and seeing that he will not set me aworke any longer let him serue his turn by some other Moses might wel haue entred into such fancies But what Notwithstāding y t God listed to abace him so before men by bereuing him of the benefite that he esteemed aboue al other and to preferre the meanest and miserablest of the people before him who was so excellent a Prophet yet ceased he not to discharge his duetie and to goe through with it still And we see with what carefulnes he goeth about it My friends saith he although I must dye here and God cutteth me off from you as touching the bodie yet notwithstanding I will discharge my selfe both towards him and you and seeing it hath pleased him to make me his minister to teach you his doctrine I will neuer faile to doe my duetie In deede he might haue twyted the people as them that had caused God to lay such punishment vppon him but yet for all that hee ceaseth not to serue God and to loue the people still which as I said had caused him to be disinherited of the Land that was promised to Abraham Therfore hath Moses good right to say Because of your words God sware that I should not go ouer Iordan to enter into this good land Neither murmuring nor blaspheming proceeded from Moses Nay which is more we see he crucified himself whē he saw that god was not honored as he ought to haue beene whereas on the contrarie part there was a froward wilfull people which could not be brought into order by any meanes It seemeth then indeede y t Moses had iust cause to be angrie with the people seeing that God had punished him so grieuously for their disobedience But yet for all that a man may see hee sheweth himselfe still a father towardes them and taketh them as his children for hee knewe to what state he was called True it is that he vsed sharpnesse and rigour in due time and place specially when it behooued him to shewe the people their offences We see that Moses was in that behalf as a burning fire we see howe vehemently he rebuketh the despysers of God and the Rebels But when y t was once ouer he shewed himselfe alwayes to beare an affection of loue towards such as could abide it As for example God had now punished the people by the space of fortie yeres insomuch that they which had brought punishments vpon the people and had beene the authors of sedition were alreadie dead and their carkesses were rotten in the wildernes yet now behold Moses pitieth the children that were descended of them and ceaseth not to loue them So then let vs marke that if God call vs to the preaching of his word the vnthankfulnesse of such as ought to heare it must not stay vs from procuring their saluation as much as in vs lyeth Moreouer let vs not forbeare to pronounce Gods iustice against the wicked And though there be some that are vtterly wilful past hope of recouery whose diseases are vncurable wel yet let vs do our duetie towardes them let vs cite them to Gods iudgement let our doctrine serue for their condemnation to sende them to hell And in the meane while looke where we can reclaime them that haue done amisse let vs giue good heede therto and bestow our labor thereon Behold yet what we haue further to remember out of this place And herewithall wee see also that when Gods seruants perceiue themselues to bee neere their ende they must be the carefuller to stablish the doctrin which they taught in their life time And why For we see how men do easily slip away that euen such as haue shewed some good signe will anon after start aside if they be not helde in with a dubble reine as they say And when a seruant of God seeth y t in his lifetime he was greatly hindered in the maintenance of Gods seruice and had much adoe to represse euil what should he thinke but that the diuell will take possession after his death if God remedie not the matter Therfore such as haue felt and found by experience in their lifetime how painefull a thing it is to maintein the church ought euē for this cause to take so much the more paine trauell when they draw towards their death to cause the syncere religion to be mainteined in his purenesse that men being once set in a good course may not swarue away from it Beholde the example which Moses sheweth vs. And besides this let vs mark also that he doth not only discharge himselfe here at his death by vttering some sodaine speach or by shewing some signe of zeale onely but that he stood vpon this and did most vrge it to wit all his life long that the people might bee edified in the feare of God For yee
prepared a better inheritance for vs than this transitorie life when we see al these things must it not needes be that wee bee worse than blockish if we be not rauished with earnest affection to worship our God and to vowe and dedicate our selues wholly to him Yes but besides this wee must bethinke vs of all the good turnes which God hath done vs as well in general as in particular and then must we confesse with Dauid Lord when I thinke vpon thy benefites behold my wit is plundged as it were into a bottomlesse pit Psa. 40. â— yea they be moe in nomber thaÌ„ the haires of my head as it is said in the fortith Psalme Againe when wee haue acknowledged how much we be beholden to our God generally let vs also consider the benefites that euerie of vs haue receiued at Gods hand particularly And whereas it was saide to the people of Israel in olde time I brought thee out of the land of Egypt let vs consider whence our Lorde deliuered vs when he vouchsafed to admit vs into his household and Church Rom. â— 1 Eph. 2 3â— 1. Co. 1â— â— Act. 26. â—â— 2. Tim. â— â— For we be Adams childreÌ„ by nature cursed heires of death altogither sinnefull and consequently must needes be lothsome to our God Let men like of themselues and glorie of themselues as much as they list yet not withstanding this is their pedegree this is al their nobilitie namely y t they bee Satans bondslaues that they haue a sinke of sinne and corruption in them Eph. 2.11 4.18 and that they haue nothing but Gods wrath and curse hanging ouer their heads and to bee short that being banished from the kingdome of heauen they be deliuered vp to all mischiefe and woe But our Lord hath deliuered vs from these things by the hand of his sonne he hath not sent vs a Moses as he did to the people of olde time Rom. â— â—â— nay he hath not spared his onely sonne but hath deliuered him to death for vs. Seeing then that we be rauÌ„somed with so deare and inestimable a price 1. Pet. â—â—â— as is the holy bloud of the sonne of God ought wee not to giue our selues wholly vnto him Furthermore if Egypt were termed a house of bondage I praye you what is it when y e diuell holdeth vs in his bondes and vnder his tyrannie so as we haue no meanes to scape death but are shut out from all hope of saluation and God is vtterly against vs Seeing wee bee deliuered from all these things is it not a much more excellent deliuerance than that which Moses here speaketh of Yes and therefore whereas it was saide to the people of olde time thy GOD hath brought thee out of the lande of Egypt nowe it is sayde that we be not our owne as saieth Saint Paul in the fourteenth to the Romanes Ro. 14. â—â— 1. Cor. â—â— 24. and also in the seuenth of the first Epistle to the Corinthians Wee bee not our owne the faithfull must not take leaue to doe what they list nor to liue euerie man after his owne liking And why Bicause our Lorde Iesus Christ dyed and is risen againe to raigne both ouer quicke and dead Then is it good reason that Iesus Christ shoulde bee Lord of life and death seeing he spared not himselfe when our redemption saluation were to be wrought And moreouer besides that the sonne of God hath offered vp himselfe for redemption let vs vnderstand that he maketh vs partakers of that benefite at this day Eph. 1 1â— Eph. 1. â—â— by meanes of the Gospell For hee gathereth vs to him to the intent wee should bee of his flocke True it is that hee is the Lambe without spot which wypeth awaye the sinnes of the world Iohn 1.29 2. Tim. 1.9.10 Rom. 5.10 and 2. Cor. 5.19 and that he hath offered himselfe vp to reconcile men vnto God But yet for all that wee see a great nomber of people that are let alone against whome the gate is shut and GOD doeth not graunt them the grace to bee inlightened by faith as wee bee And therefore let vs marke well that seeing the Gospell is preached vnto vs and wee haue there a warrant that the sonne of God will make the redemption auailable in vs which he hath once wrought and cause vs to inioye the benefite thereof wee must learne that our thankelesnesse will bee the shamefuller if wee doe not our indeuour to giue our selues to our God who hath bounde vs to himselfe after that sorte If the vnbeleeuers play the loose Coltes and ouershoote themselues in their superstitions and in wantonnesse of life well it is bicause they haue no bridle he hath not reyned them backe as he doeth his housholde folke Wee see the horrible confusion that is in Poperie but yet there is not any doctrine to plucke men backe to God nay rather that doctrine which is there doeth drawe them quite and cleane from him And we see that the diuell hath gotteÌ„ such footing there that all is full of trumperie and illusions and the liuing God is quite forsaken And so ye see that there is a horrible confusion But as for our part seeing that God draweth vs to himselfe is it not a straiter bond to make vs to linke in throughly with him and to holde ourselues vnder obedience of the doctrine that is set foorth to vs in his name Yes and therefore let vs learne to sticke so to our God as wee may renounce all that euer wee can imagine of our owne head and let vs consider that it is not for vs to swarue one way or other any more or to be tossed too and fro in any wise assuring our selues that there is but onely one God who will possesse vs yea and possesse vs in such wise as his honour bee not taken from him and bestowed vppon creatures and that he watcheth ouer vs to the end wee should knowe that it is onely he on whom wee ought to call Psal. 11 6.9 and to whose grace we ought to repaire for succour And finally forasmuch as it is his will to haue and accept vs to bee of his houshold let vs walke as in his presence and in his sight and that in such wise as wee worshippe him as our onely God not onely with Ceremonies and outward protestation but also in our hearts as they that knowe that his seruice is spirituall and to be short let him possesse both our bodies and our soules that he may bee throughly glorified in all respectes 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 that it may leade vs to true repentance to be mortified more and more so as our wicked lustes may be cut off and we bee wholy giuen to feare and honour him that forasmuch as wee can not serue him throughly as he deserueth so long
see folkes hardharted and desperate so as they haue conspired to fight against God to the vttermoste what mercie were it to mayntayne that Lo heere another blasphemie which is when men wil needes be more pitifull than God He is the welspring of all goodnesse Matt. 7.11 and hee sayth that we be euil and that although we haue the greatest shew of goodnesse that is possible to bee had yet is it but a spark of the great and infinite perfection that is in him But nowe behold there are newe Diuines which wil needes haue men to be mercifull And how Although a man be wicked and the world seeth that he is full of venim against God and ceaseth not to do euil but the more he is borne withall the more he is still inflamed with malice Yet say they why should hee not bee borne withall still Let them asked that of God and hee will tell them that there is no place for his mercie but where there is repentance Ezec 18.21 Act 11.18 2. Tim. 2.25 True it is that it is in him to giue repentance But howsoeuer the worlde goe when his will is to vtter his goodnesse towardes any man he toucheth his heart that he may returne vnto him Now then shall we looke vpon such as are fully bent to blaspheme God to the vttermost and yet in the meane while talke to them of mercie still Ought we not rather to spit in the faces of such villaines which mocke God and his word to the ful Yes and therfore let vs beare simply in minde that wee must followe the things which God commaundeth and that it is not for vs to alledge any thing at all in that behalfe And on the otherside let vs marke also that God meant not to resigne his vengeaunce vnto men Deut. 32.35 Rom. 12.19 Heb. 10.30 to giue them leaue to hurt their enemies when they shall haue offended them Then if we do the worst we can to meÌ„ when they haue grieued vs or done vs any wrong vnder colour that God hath told vs that he would haue the vngodly rooted out it is a taking of a false couert from the word of God Therefore let vs note that wee must not be led with any affection neither must we passe whether any wrong or hinderance haue bin wrought vs or no for as long as mens minds run vppon their priuate griefes they shall neuer serue God but we must haue this consideration with vs of doing that which God commaundeth vs without being mooued by any fleshly moode Marke that for a speciall point Againe let vs not deale further than God biddeth vs but let vs bee faithfull executers of his words Deut. 12.8.32 not stir one finger further than he saith do thus or thus To be short he y t giueth his enemy but a fillup is giltie of murder before god But he that putteth a wicked maÌ„ to death not being led thereto by any wicked affection but bicause his office requireth it is iust and allowed of God and his executing of such punishment is a sacrifice vnto him According as wee see that Moses speaketh therof specially when the idolatrie that the people had committed was to bee punished in which case he saieth Sanctifie your hands vnto y e Lord. Exod. 32.29 And how What maner of holines was it wherof Moses spake there It was y t they should kill all the idolaters that had defiled themselues put the corrupters of y e true religion to death And whom commanded he to doe it Euen y e Leuites euen those which ought to haue bin y â— mirrors of al pitie louingkindnes Euen the Priests whoÌ„ God had dedicated to himselfe were neuerthelesse appointed to be the executers of y t rigor And vppon whom Euen vppon their owne kinsfolke and they might not beare with them Seeing then that we see this let vs learne that such as do Iustice condicionally that they intermingle not their owne affections and reuenges but indeuour to serue God to execute the charge that is committed vnto them do sanctifie their hands in so doing and the rigour which they vse is coÌ„mendable That is to say if they haue compassion vpon y e poore creatures that perish then y t rigour of theirs being so qualified is an acceptable sacrifice vnto God And on the contrarie part if we doe but stirre one finger vpon displeasure for any wrong that is done vnto vs yea or be but prouoked to grunt at them y t shall haue misvsed vs by and by it is murther before God And so let vs learne not to seeke fond excuses to reuenge our selues vnder preteÌ„ce y t God hath told vs that the wicked must be destroyed and rooted out but let vs haue a good and well stayed zeale so as we ouershoot not our selues to say that meÌ„ may step forth to do this or y t on their own heads but y t they must tarie til God haue giueÌ„ sentence and then execute the same as we see is said of it in this text Thus we see in effect what we haue to remember coÌ„cerning the rooting out of those whoÌ„ God knowing to be past amendment would not suffer to welter any loÌ„ger in their own dung bicause he had borne with them ynough and too much alreadie And it is said expresly God hath deliuered them into thy hand to put them to death This is a watch-word which he giueth to his people to the intent they should the willinglier obey this commandement As if he should say he that will giue you the victorie willeth you to deale so And is it not reason then that ye should do it Yes for howe should wee vse Gods giftes but according to his will So then Moses confirmeth the doctrine that he setteth forth to the people as if he should say Looke about thee thou must not dispose after thine owne pleasure of them whoÌ„ thou shalt ouercome For if thou spare them vnder colour y t thou hast subdued them and that they be in thy hand that y u hast conquered theÌ„ it wil cost thee right deare For commeth the victorie of thy self No but it is thy God which hath deliuered them into thy hand And for prooâ—e therof these natioÌ„s are stronger and mightier than thou yea and mo in nomber How then could you discomfit them if your God ouermaistred them not were not your Captain fought not for you If the victorie were not giuen you from heauen how could you obtaine it Nowe then come not heere to make your vauntes and to say wee may not dispose of the victorie as wee list our selues For it commeth of God and therefore he must beare all the sway and you must vse such humilitie as he may bee obeyed and honoured for the thing which you knowe to come of him Thus we see now the intent of Moses And hereby we be warned that in all thinges which GOD putteth into our
vs goe and serue other gods which thou hast not knowen nor yet thy fathers 7 That is to wit any of the gods of the nations that are about thee whether they bee neere thee or farre off from thee from the one side of the earth to the other 8 Consent not to him neither giue eare vnto him neither let thine eye fauour him shewe him not any pitie neither conceale him 9 But thou shalt put him to death thy hande shal be the first vpon him to put him to death and afterward the hand of all the people 10 And thou shalt stone him with stones and so he shall die for he hath sought to thrust thee from the Lorde thy God which brought thee out of the land of Egypt from the house of bondage 11 That all Israell may heare and be afraide and not doe such a wicked thing among you any more Psal. 69.10 HAd we the zeale in vs that is spoken of in the Psalme that wee tooke the reproch which is done vnto GOD as if it were offered to our selues this lawe here were in a manner needelesse For euerie of vs woulde willingly of his owne accorde indeuour to maintaine Gods honour But nowe inasmuch as manie men thinke it to be too excessiue rigour to put the troublers and peruerters of religion to death thereby it appeareth that we despise Gods honour and make no greate account of it For euerie of vs would faine haue his owne honour maynteined and if anie man haue stormed against vs wee thinke the time will neuer come soone ynough for vs to bee reuenged If a man doe vs any wrong or iniurie wee woulde that euerie man shoulde sette himselfe against it in our defence but if Gods honour bee trampled vnder foote wee lette it slippe Wee see then howe colde and vnlustie wee bee but this vnlustinesse of ours deserueth a more shamefull name For if a man suffer his father to bee scorned folke will say hee is not worthie to liue in the worlde because he doeth against his kinde And beholde GOD is as it were torne in peeces by wicked mennes aduauncing of themselues to rend asunder the vnion of the fayth wherethrough it is his will to bee knowen and whereby it is his will to reigne among vs and that is borne withall And is not that a token that if it lay in vs wee woulde neuer haue any remembraunce of GOD at all But forasmuch as there is so litle zeale in vs therefore is this Lawe giuen vs. And GOD declareth that hee is not vnmindefull of his owne maiestie but that hee will haue the defacing thereof to bee punished Naye rather hee sheweth that hee disclaymeth vs for his people if we haue not a speciall regarde of this case of his Wee haue hearde heeretofore what hath beene sayde concerning false prophetes namely that if anie man troubled the Churche of GOD hee shoulde bee stoned to death without sparing Nowe God expresseth yet better the thing that he hadde spoken which is that we must put all affections of nature vnder foote when his honour commeth in question so as the father must not spare his sonne nor the brother his brother nor the husbande his wife nor the friend his friende y t is as deere to him as his own life y t he be not put to death And good reason For doe not all the friendeshippes in the worlde proceede of that order of nature whiche the creator hath established Then if wee will not sette the carte before the horses wee muste alwayes beginne at GOD. And Saint Paule doeth not without cause say Eph. 3.15 that al kinred commeth from thence and issueth out of that fountayne Also when there is any friendshippe betweene man and man it must alwayes bee referred to this marke that GOD haue still the cheife preheminence and that wee be ioyned together in him And cursed be al alyaunce that separateth vs from our maker in whome consisteth all our life welfare and ioye Then if a husbande loue his wife without regarde of GOD hee is woorthie to bee thrust out amonge the brute beastes In like case is the father which aimeth not at the same marke in louing of his children If wee be so linked together and haue so plighted our faith and trothe one to an other as wee may seeme after a forte to haue as ye would say but one soule in two bodies and in the mean while GOD be lette alone vnthought on doe yee not see that it is too shamefull a beastlinesse Then is it not without cause that GOD hath tolde vs expresly that his honour is to bee preferred before al worldely or naturall considerations And lette vs marke well the wordes that are sette downe heere for they bee of great weight Moses coulde haue sayde singly If thy brother thy wife thy sonne or some friende of thine indeâ— thee and goe aboute to allure thee to naughtinesse but hee addeth which is of much more vehemencie If thy brother the sonne of thy mother which laye in the same bellie that thou thy selfe diddest And to what ende is this doone of GOD but to searche the bottome of our affections by entering euen vnto our bowels as if hee shoulde say I will see whether yee loue mee better than yee doe these carkesses For what is thy brother Hee is but a mortall creature and I will see whether thou sette more store by him than by mee Naye say wee but he and I laye both in one bellie That is trewe sayth GOD but is it not meete that I shoulde alwayes haue the vpper hande and highest preheminence The same case is it when hee sayeth thine owne sonne thine owne daughter thy wife that sleepeth in thy bosome Hee coulde haue sayde singly thy wife but hee sayeth No thou muste forgette and quite and cleane shake off all the loue which thou bearest to thy wife if shee goe about to plucke thee away from me Agayne If thou haue a friende sayeth hee which is as deere to thee as thine owne life thou must lay thy hande vppon him also to stone him thou must not onely bee his accuser and giue euidence against him but thou must also sette hande vppon him without sparing all mercie and pitie must bee put away in that case Hereby wee see in effect as I sayde afore that Gods will is to trie vs whether wee truely loue him And for that cause doeth he sette downe vnto vs whatsoeuer might holde vs backe or hinder our desire from shewing such zeale as wee ought to haue to the mainteinaunce of his honour declaring vnto vs that if any thing bee an impediment to our continuall keeping of the vnion of fayth aboue all thinges in such wise as it is contayned in his woorde wee bee traytoures and false hearted towardes him and hee will shake vs off and in steede of taking vs for his children hee will giue vs ouer and banishe vs from his kingdome and his Churche for hee will haue
we see whatsoeuer belongeth to our saluation Now they fall to making of impedimeÌ„ts by such ceremonies y t the world might not looke full vpoÌ„ Iesus Christ. And they bee not contented w t the intermingling of the thinges y t God had ordeined for a time amoÌ„g y e Iewes but they haue also borrowed of y e obseruances of the heathen True it is y t euen in this case also they pretended some color as who should say that the world could not be drawen froÌ„ those foolish ceremonies therefore it was better to vse them stil vnder the title of God his saincts than vnder y e title of idols as they haue done before bâ—â— by that meanes the seruice of God was falsifyed Let vs mark then y t all that euer is termed by the name of Gods seruice at this day in y e Popedome is but a confused hotchpotch of all maner of superstitions for they cannot shewe that the holy scripture hath appointed men to do so And whence haue they fetched their ground bâ—t froÌ„ a desire to counterfeit the things y t were vsed among the Iewes Infidels Sith it is so what a thing is it if we shall now fashion our selues lyke vnto them and suffer a â—ort of pelting bables or ceremonies to bee layd vppon vs and binde our selues to y e keeping of theÌ„ to y e intent wee would not be too far vnlyke those y t name themselues Christians It is y e same corruptioÌ„ which God coÌ„demneth in this sentence For it is not Gods will y t we should haue any resemblaÌ„ce to those which haue w tdrawen theÌ„selues froÌ„ the pure obeying of his word Therefore let vs be conteÌ„ted to haue Gods seruice reformed stablished according to his coÌ„maundement That is the thing which we haue to obserue in the first place As touching the second poynt it is sayd that God would haue but onely one Altar whereon to offer their sacrifices At this day this is no more in vse we haue no more any materiall altar For whereas the Papistes vse altars in so dooing they deface the death and passion of our Lord Iesus Christ as much as they can Neuerthelesse Gods intent at that time was to keepe his people in the vnion of faith by allowing them but one Altar And now it is sayd that they should not seâ— vp any memoriall of long continuance in any certeine place For by that meanes they might haue accustomed themselues to worship God there or they might haue made some chappell for deuotion and so had all bin mard And therefore not without cause were they forbidden to plant any trees in the places where they sacrificed for Gods Sanctuarie was to be plaÌ„ted at length vpoÌ„ mount Sion And as many as intended to serue God purely it behooued them to resort thither to shewe on common accord and one true vnitie of beliefe Lykewise nowadayes our Lorde Iesus Christ hath left vs his holy supper for a warrant that he dwelleth among vs and is alwayes present with vs by his power insomuch that although he be exalted aboue the glory of heauen 〈…〉 3.16 〈◊〉 5.30 〈◊〉 â— 56.57 yet doe not we faile to be knit vnto him to bee members of his body to haue one common lyfe with him and at one word to be fed and nourished by his substance And because it is a secret that passeth all vnderstanding of man he hath warranted it vnto vs by y e visible signe of his supper Come we then to the table of our Lorde Iesus Christ The bit of bread and the draught of wine which we receiue there doe represent vnto vs y t Iesus Christ is truely our food that we be so incorporated into him y t we be partakers of his owne proper life By meanes whereof Iesus Christ is so present with vs y t we must all needes be gathered together vnto him But we see at this day what hath bin done in the Popedome Was there a table for the receiuing of the Communion No it was turned into an Altar And that was one corruptioÌ„ aforehand For as I haue sayd already it is not for any man to sacrifice Iesus Christ any more That office belonged peculiarly to himselfe 〈◊〉 9. â—â— 25 and he discharged it throughly now must we receiue y e sacrifice that was offered vp vnto God let y e worde altar alone Neuerthelesse it is not enough with theÌ„ that there be but one table they will needes haue three or foure euery man buildes me his chappel there sets me vp an altar Although it were a good thing of it selfe to haue one altar among y e ChristiaÌ„s yet doe they breake y e vnitie of faith wheÌ„ they build seuerall chappels after y t fashion For why It is y e will of Iesus Christ that there should be one common supper y t all his Church should meet together that the receiuing thereof should be as a true band to hold the faithfull in one with him But they go to say their deuotions in such a place to sing Masse in an other place And y t is an open defying of God a setting vp of idols in his stead It is a turning of Gods teÌ„ple not onely into a Swines stye but also into a stinking dungeon of all abhomination idolatrie And therfore let vs marke how it is not without cause y t God teacheth vs in this text y t although we haue not y e auncient ceremonie of Sacrifycing Oxen Sheepe yet notwithstaÌ„ding we ought to be vnited in faith Deut. 12.32 and not ad any thing at al to y t which is coÌ„maÌ„ded vs but simply keep this rule inuiolable y t we vnderstand how after what fashioÌ„ God wil be worshiped agree thereto w tout presuming to put any thing to it Now also Moses sayth That they must not offer vnto God any beast that hath any maim or blemish in it He hath told vs hitherto that men must not meddle w t idolaters nor haue any resemblance to their superstitions For the true religion must be held in his pure singlenesse But that is not all For they that offer vnto God turne not away after the fond deuotions of men must moreouer serue God soundly that is to say their discharging of themselues towardes him must not bee lightly as men doe commonly nowadayes For we see howe men defraude God of his right In deede when we be indetted vnto men we discharge our selues one way or other but whereas we be indetted vnto God all our seeking is how to scape from him True it is y t we wil indeuer to defraud men also but yet wil we be ashamed to vse libertie towardes them as wee doe towardes God euen in dalying with him If we owe a man either custome or rent we will not stick to conceale it if wee can if wee be of euill conscience But yet for all that wee will not be plucked too
faile not to do well and to deserue wel at Gods hand though they go not to worke with a free corage nor with hartie and substantiall soundnesse Let not such follies runne in our heads For God not onely reiecteth such thinges as pelting baggage of no value but also auoweth them to be all abhominable before him and that he will not suffer his seruice to be so shamefully disguised with out taking horrible vengeance for it And therefore let vs know that he will haue euery of vs to examine our selues sith we see al our thoughts and affections to be corrupted so as there is nothing in them but dung and vncleannesse let vs pray him to reforme vs in such sort by his holie spirite as he may be serued and honored by vs and wee apply to good and holy vse the thinges that he giueth vs and that therewithall he make vs to profite more and more in his obedience vntill we bee come with a free will to serue him with so good a corage as wee may be wholly dedicated to his honour 1. Pet. 1.19 And that we may so doe let vs repaire vnto our Lorde Iesus Christ that our spotes and steines may be scowred away by his purenesse and perfection as he hath promised vs. If wee shall doe so then will our God approue of our life Now let vs kneele downe before the maiestie of our good God with acknowledgment of our faultes praying him to make vs so to feele them that wee may from henceforth fall to amendement and resort to his mercie and that in the meane season he reforme vs in such sort to the obedience of his Law as it may shine forth in all our whole life and hee also beare with vs in our frailties vntill he haue ridde vs quite and cleane of them And so let vs all say Almightie God heauenly father c. On Munday the xviij of Nouember 1555. The Ciij Sermon which is the second vpon the seuenteenth Chapter 2 If within any of the Gates which the Lorde thy God giueth thee there bee found either man or woman that hath wrought wickednes in the sight of the Lord the God by transgressing his Couenant 3 And hath gone and serued straunge gods and bowed himselfe before them whether it bee the sunne or the moone or any of all the host of heauen which I haue not commaunded 4 And it is told thee and thou hast heard of it then shalt thou inquire diligently And if it be true and certaine that such abhomination hath beene committed in Israel 5 Thou shalt cause that man or that woman which hath committed that wicked deede to bee brought out of the gates and thou shalt stone them with stones till they die 6 At the mouth of two or three witnesses let him that is worthie of death dye but at the mouth of one witnesse let no man dye 7 The hands of the witnesses shal be the first vpon him to kill him and afterward the hands of all the people And so thou shalt ridde away that euil from thee Deut. 13.1.6 WE haue seene heretofore that if there were either man or woman which went about to counsell others to peruert the seruice of God they shoulde die for it Nowe here is a Lawe yet more sharpe that is to wit that if there be any ydolater founde among the people whether the same bee man or woman it must cost the party his head and his life yea though hee haue not gone about to corrupt others or to intice them to leawdnesse Truely this seemeth rough dealing at the first blush as we see howe they blame God for vsing such seueritie against such as vppon deuotion did any act contrarie to his trueth Because wee wey not Gods honour as it is worthy wee make greater account of a mortall creature than of the liuing God For if a man haue practised against his Prince or gone about to alter the publike state hee shall be condemned to death without any sticking Againe if a man bee vnderstoode to haue had secrete conference with his Princes enemie to haue shewed him fauour or to haue conspired with him no bodie will excuse such disloyaltie and yet for all that all this dealing is but against men But if a man turne away from the seruing of God to gad after ydols men thinke hee ought to bee borne withall as though it were a thing of nothing Whereby wee bewray that wee passe not for the diminishing of Gods honour or for the defacing of his maiestie But wee bee no competent Iudges in that case Therefore let vs remember what is saide heere and not thinke that God passed measure when hee did set such price vppon his honour Nowe it is saide If there be founde either man or woman to the intent that no frailtie should bee a shrowding sheete to any euill doing For else it woulde bee saide it is a womans deede If a man of wit courage and vnderstanding had done it it had beene to haue beene regarded but seeing it is done by sillie soules that are easie to be deceiued is it meete that they shoulde bee haled to death for it at the first dash See I pray you howe we bee wont to qualifie thinges But God on the contrarie parte intended to preuent such shiftes by telling vs that wee must not passe whether it bee man or woman but that the deede of it selfe is so detestable as that it ought not abide vnpunished Yet notwithstanding before wee proceede to punishing he will haue vs to vnderstande perfectly howe the matter goeth and hee will haue the truth of the thing tryed out And therefore hee saith When it is reported vnto thee inquire diligently thereof and if thou find it true then shalt thou take the partie which hath committed such crime and stone him to death Hereby our Lorde sheweth vs as he hath done afore that wee must not bee hastie to proceede rashly vnder pretence of any good will or zeale Deut. 13. â—â— but vse aduisednesse that thinges may bee well knowen And that is well worth the noting For wee see howe vnaduised zeale doth often carie men away and make them to offende GOD. And when it is done then they say I did it of a good intent Yea but GOD telleth vs heere that in this behalfe wee must behaue our selues discreetely And in deede God meaneth not that men shoulde so falsely abuse his name For what a vile thing is this that I shall suppose that I serue GOD and yet in the meane season haue no equitie nor vprightnesse in me Is it not a soule iniurie so to intermingle Gods holy name with mine owne follie and lewde imagination Wherefore let vs well weigh y t God by this place hath condeÌ„ned that same too too violent heate which men haue when they suffer themselues to bee so caried away by their zeale as they say without any moderation or stay at all Let that serue for one point And it
haue forbidden you that No. And therefore this lawe must concerne a people that hath receiued Religion afore and among whome some certaine rule is set downe and stablished Nowe then when God hath once commaunded one thing and forbidden another and hath tolde vs that his will is so what remaineth more for vs but to frame our selues thereafter And as for those that refuse his yoke can they say it is through ignorance and through some fonde deuotion Indeede it may well bee so but yet there lyeth another crime shrowded vnderneath namely the contempt of Gods worde yea there lurketh secrete malice hypocrisie and pride and all these saye I are mingled together Therefore must all excuses cease and we must acknowledge that all such as haue beene duely trained in the worde of God are lesse excusable than the ignorant And this is not to be applyed alonely to temporall Iustice but forasmuch as it is God that speaketh let vs marke that accordingly as wee haue proceeded in his doctrine and he shewed his will vnto vs our sinne is the greater if we followe not whatsoeuer he commaundeth vs. To this point must we come it is God that hath spoken vnto mee he hath graunted mee the grace to knowe howe hee will haue me to walke and therefore seeing that hee inlighteneth mee I must not stumble I must not play the blinkarde nor the blinde bussarde but I must take heede to the obeying of his doctrine If we doe not so we see that this foresaide punishment belongeth vnto vs and if wee be not chastised by the hand of man it is readie for vs from aboue For God can well skill to vpbraide vs with the fauour that he hath shewed vs in that hee hath vouchsafed to teach vs his will Insomuch that although the poore ignorant soules were halfe to be excused yet so it is that on our behalfe the crime is out of all square when wee set our selues after that fashion against Gods will which is knowen vnto vs. Thus yee see what we haue to remember vpon this place where it is expresly saide that God hath not commaunded those things Also let vs learne generally to iudge of Gods will according to his teaching of vs. For oftentimes we will needs lessen mens faults or aggrauate them and yet in the meane while we looke not at the thing that is tolde vs. Therefore let vs beare in minde that Gods will is conteined in y e holy scripture and y t that is the place where we must seeke it when we see that God speaketh so or so let vs hold vs to it without any gainsaying Nowe Moses addeth that the hande of the first witnesse shal be first against the partie that is to bee stoned and then the hands of al the people Wherein he ment to shewe that witnesse must not be borne but with feare But nowadayes many men make no great conscience to giue euidence at allauenture against their neighbours because they bee not put to the executing of the sentence Herevppon one goes and with his false tongue doeth wounde some man that is but halfe guiltie or peraduenture guiltlesse altogether And he bears himselfe in hand that a iob with his beake is not so great a matter by reason whereof he passeth not at all to speake against all trueth Yee see then the verie cause why there is so much libertie of forswearing nowadayes is that such as giue euidence against their neighbours are not put to the executing of the Iudges sentence But it was Gods will that their shoulde bee another order among the people of Israel namely that hee which gaue the euidence shoulde cast the first stone at the partie as who shoulde say it is thou that puttest this man to death By meanes whereof folke were restreined from bearing witnesse against any man vnlesse the matter were true and certaine For he that had giuen the euidence sawe himselfe dubble guiltie both of tongue and hand in murdering an innocent if hee had not deposed the trueth Wee see then howe it was not without cause that God commaunded this Ceremonie namely that the witnesses should bee the first in stoning the parties that were condemned to death by y e Iudges And hereby they were all done to vnderstande that no offēder was put to death but by the witnesse of such as had proued his offence by their owne knowledge Neuerthelesse God willed also that the hands of al the people should ioyne with them to shew that all of vs must bee furtherers of the maintenance of his seruice and of the pure Religion If any trespasse haue beene committed between man and man it shal be pursued by such as haue taken the hurt or losse or by such as haue to do therewith or else some common sollicitor shal haue the prosecuting of it for them all But when Gods honour is defaced then ought euery man to bestirre himselfe and it is a singular fauour that God sheweth vnto vs when hee imployeth vs in so honorable a thing as the maintenance of his maiestie to be as his Attourneys in that behalfe For what are we Now if God doe vs the honour to declare vnto vs that he wil haue his honour maintained by vs and by our hands shoulde we be negligent in that case So then wee see nowe what was Gods meaning in commaunding all the people to helpe to stone the ydolaters For thereby it is done vs to vnderstande that wee ought to haue a care to maintaine Gods seruice purely among vs and that euery man must bee earnest and zealous in this behalfe that as much as in vs lyeth wee suffer not religion to bee had in skorne or to bee peruerted But that if wee beare good will to the common weale when all thinges are well ordered and that wee loue to haue equitie and vprightnesse among vs there is much more reason that we shoulde bee verie chare of the worshipping of God purely that men turne not away from his woorde ne wander away wilfully from the Religion that hee hath stablished For although that wee nowadayes bee not bounde of any necessitie to the keeping of this Lawe as in respect of the Ceremonie yet doeth the substance thereof abide with vs. Euerie of vs is not to stone ydolaters but yet our Lorde doeth vs to vnderstande that wee must at leastwise haue so great regarde of his honour that so farre as lyeth in vs wee suffer not his name to bee scorned and his religion troden downe but that euerie of vs doe set our selues there against and make himselfe an aduersarie partie in that behalfe That is the thing which wee haue to note And so although the Ceremonie of the Lawe be not such amongst vs yet doeth the substance thereof stande in force still and wee ought to obserue it And for the same cause also it is added expresly that they must roote out the euill from among them Whereby he doth vs to wit that the suffering of
be no remedie to be found but only to flee to Gods mercie and to craue forgiuenesse not only for y e fault but also because men ought to feele y t he is angrie with the whole Citie What is to be done when the misdeede is apparant Ought not men much more to make supplication to God and to flee to his mercie at leastwise if they were well aduised Yes but wee see what hardnesse or rather blockishnesse is nowadayes in most men yea and well neere in all men For when a misdeede is committed who is hee that regardeth it True it is that if an outragious wickednesse be committed men will perchaunce say hee is a wicked man But they consider not that God warneth all folkes generally to say euery man in himselfe Alas how happeneth it that such an enormitie is committed among vs that all of vs shoulde bee defiled with it before GOD For that this is come to passe and wee neuer wist it is a token that wee haue euill profited in Gods worde For wee thinke not that his giuing of such examples vnto vs is for our instruction But although wee sleepe yet dooth not GOD cease to doe his office Wee heare what hee sayth when there is no Iustice nor vpright dealing in a citie They bee princes of Sodome they be theeues and murtherers Esa. 6. â—0 Hee sayth this to Iudges Not for that they had cut mens throates that were traueling No but because they had not mainteined the good and guiltlesse Therefore he saith Beholde it is a citie of bloud The very citie of Ierusalem it selfe which God had chosen to bee his royall pallace and Temple is called a citie of bloud and a denne of theeues And why Because many outrages and disorders were there committed and many poore soules were trodden vnder foote without succor and Iustice was become as an open robberie So then let vs learne to resorte to our God when any offence is committed and let euery of vs thinke with himselfe Alas our Lorde doeth vs to vnderstande that he is angrie with vs in that such things are hapned and that such enormities are committed among vs. And therefore let euery of vs craue pardon of them and also thinke thus with our selues Of whom is it long that I am not lyke one of them but onely of Gods preseruing of me And let vs also beware for the time to come Thus yee see in effect what wee haue to beare in minde as in the respect of the things that are spoken here concerning murder There was also the striking off of the Hekfers heade to make men the more afraid as who should say that the beholding of a poore beast slayne after that sorte doth moue men the more And what is to bee sayd then of a man which is shaped after the image of God Wee see then how our Lord meant to teach the Elders and Iudges that were present at the sacrifice that they might the better learne the horriblenesse of all murders For if wee bee afraid of a beast it is good reason that wee should bee touched much more to the quicke without all comparison for a humaine creature As touching the washing of their handes it is added to doe the people to vnderstand that they were after a sorte defiled or rather that they should declare both before the Angels and before all creatures that they might washe themselues from it And this serued for the time of the ceremonies of the Lawe But wee must vnderstand that it was not our Lordes meaning to foade his people by such signes in counterfeiting and hypocrisie What gayned Pilate by his washing of his handes Was hee cleared from the death of Iesus Christ No that washing of his was a token of his defiling Wherefore washed he his handes but because hee knewe himselfe guiltie of the death of Iesus Christ Whereof hee thought to cleere himselfe by a drop of water and that was too great a dalying with God And that is the cause why I sayd that his washing ingraued his sinne the deeper before GOD and made him the more vnexcusable And therefore had the people come dissemblingly to washe their handes it had bin but a further charging of themselues and a making of themselues the more faultie But Gods will was that the Elders should vse such ceremonies to doe vs the better to vnderstand that wee be fleshly and consider not our sinnes vnlesse they bee as it were pointed out with the finger Wee conceiue not Gods wrath except wee haue some signe of it before vs. God then meant to declare that when there is any such offence wee bee defiled so as there is nothing but filthinesse in vs but God mislyketh of vs we cannot preace vnto him without prouoking him to wrath Marke that for one point And therewithall hee meant to shewe vs how we ought to apply our indeuour to cleanesse And this cleanesse is not compassed with corruptible water but it must bee first in our consciences and afterwardes in all our members Wherefore let vs learne to looke to it Esa. 1.15 that our handes bee not bloudy as the Prophet Esay termeth the hands of those which did wrong to their neighbours and let not our feete runne after bloud neither let our members bee defiled nor made instrumentes of vnrighteousnesse as Saint Paule speaketh of them in the sixt to the Romans When we indeuour after that sort to keepe our selues vndefiled to Godward then do wee obserue the washing that was vnder the Lawe to reteine the trueth and substance thereof And at this day whereas we haue baptisme the water betokeneth the lyke not that it is sufficient of it selfe nor that it is of force to washe away our sinnes for what should then become of our Lord Iesus Christes bloud It were too grosse a blasphemie for a man to put his trust in a visible signe we must lift vp our mindes higher In lyke case is it with the Lordes supper Insomuch that when wee come to the table of our Lorde Iesus Christ if wee thinke to finde our soule-health in a bit of bread or in a droppe of wine wee bee very brutish and there is neither reason nor vnderstanding in vs. But when we bee led further so as by eating of the bread we conceiue that Christ is our very sustenance and that although wee bee spiritually dead in our selues yet we cease not to liue in him then doth the sacrament turne to our benefite And to that vse must we apply the doctrine that is set downe here And for a conclusion let vs marke further that although the men that are murthered doeâ—no more speake vnto vs because they be dead yet the bloud of them cryeth out for vengeance against vs. See wee not what proceeded from the bloud of Abell Hee needed no man of lawe to pleade his case for his very bloud cryed vnto God as is reported thereof Whereby wee bee done to vnderstand that although the parties
two parts The one is that when an offender is executed by order of lawe men must not bee ashamed of the hanging of his bodie Why so For a witnesse that his death is a thing neither against God nor against right but rather that for the mainteining of ciuil gouernment among mankynd it is requisite that misdeedes should bee punished as wee haue seene alreadie that the euill must bee rooted out from among the people And the seconde parte is that the dead bodie for all that shall not hang vppon the gibbet aboue one day because it straketh a horror into men and maketh them dismayed to see a mannes bodie so hanging in the ayre God therefore willed that men shoulde content themselues with it for one day in respect of iustice and that afterwarde the bodye shoulde be buryed In deede it is true that this lawe was peculiar to the Iewes and that at this day wee bee no more bounde to it than to the ceremonies it is now set at libertie But yet doth the doctrine thereof continue still The vse of the lawe is vtterly abolished but yet must wee haue an eye to the ende wherefore God commanded it and apply the same to our learning First of all then let vs marke that although it bee a dreadfull thing to put a man to death because hee is created after the image of God yet notwithstanding when it is done vppon iust cause and by those to whome God hath committed the sworde of Iustice it must needes bee done and wee must not esteeme it as an vnkindly thing For what a thing were it if faultes shoulde scape vnpunished It were better for vs to bee wylde beasts So then seeing that mankynde cannot bee maintayned but by rigour of iustice and by the punishing of such as haue disturbed the common order it must not bee taken for crueltie or for a defacing of Gods image when a man is put to death All such manner of allegations must bee set aside For God him selfe speaketh and telleth vs that wee ought to bee so little ashamed to put an offender to death that his body must bee layde out to the sight of euery man and thereupon God is to bee praised for hauing so great and so fatherly care of men as to roote out the person that is a disturber of the peace and to cut off those as rotten members which might marre all the residue that the rest might abyde in safetie To bee short wee haue here a maintenance of the iustice that is executed by magistrates in punishing mennes faultes and misdeedes euen vnto the death Iustice is not to be abhorred or misliked because a man is sent to the gallowes Well may wee bee afrayde when wee see such examples before vs but yet must wee also commende and reuerence iustice For why Yee see here howe God alloweth and vpholdeth the punishing of offenders as a thing acceptable to him and that he will haue the verie heauen to bee a witnesse thereof by hanging vp the body vppon a gibbet and hee will haue all the elementes to bee there also to saye No no yee must not spare them God hath appoynted that this execution should bee done and commanded the same and therefore you ought to obey him For if that were not wee shoulde come to vtter confusion and God hath shewed vs that wee ought not to bee so wise as to incounter his will I tell you this is a lesson verie behoofefull for vs in these dayes Although this lawe was but for the outwarde man yet was it Gods will that the instruction thereof shoulde indure for euer And in very deede it hath continued among men euen by nature For the Heathen who had not the lawe of Moses fayled not to followe the same order insomuch that whensoeuer any man was executed by iustice it was set foorth for an example Whereby wee may perceiue that God hath grauen this principle in mennes heartes that the executions which are done by persons of authoritie and by such as are in office haue the charge committed vnto them are not to be euil spoken of but rather that wee ought to cōmend them for obeying God and for doing the thing that belonged to their degree For if a Iudge beeing armed with the sworde doe spare the partie that hath committed a wicked deed he is as blameworthie before God as if hee had condemned a guiltlesse person Prou. 17.15 as Salomon auoweth And this serueth to ouerthrowe the fantasticall opinions of such as say that among Christians no man ought to be put to death because the like rigour is not as was vnder y e lawe Verily as who shoulde say that God had changed his mynde and resigned his office for wee knowe that hee is Iudge of the worlde for euer And although hee reserue the execution of that office till the last iudgement and haue committed that charge to our Lorde Iesus Christ yet is it his wil that there should be some resemblance of iustice euen in this earthly life True it is that it shall not come to perfection heere and that the most parte of such as shal bee condemned at the latter day shall in this worlde scape the handes of the earthly Iudges but yet for al that howe soeuer the worlde goe God will not haue inordinate loosenesse to reigne so as men might do what they list and al crymes scape vnpunished Therefore his will is that vengeance should be executed by those into whose hands hee hath put the sworde of iustice as sayeth S. Paul in the thirteenth to the Romanes where hee telleth vs that Gods arming of them after that sorte is not for naught hee will not haue them to bee but as a shadowe to scarre babes and to bee vtterly voyde of power but hee will haue Iudges to knowe that they bee bounde to punish misdeedes And so farre off is it that their so doing shal bee imputed to them for euill or sinne that God hath shewed by this ceremonie of the lawe that all the Elementes of the worlde accept it and allowe of it as witnesses to God as who shoulde say that the body hanging in the ayre is as a solemne Record that such execution is not to bee condemned neyther ought the magistrates to bee desirous to hyde it as though they were murderers of such as they cause to bee put to death but rather to set them out for an example as who woulde say wee haue done a sacrifice vnto God it is our office it is our charge thus behoueth it vs to doe for if wee shoulde spare men in this behalfe wee shoulde sell that good cheape which is none of ours that is to saye Gods iustice For it is committed vnto vs vppon condition that wee must yeeld account thereof Thus much concerning the first poynt Nowe there is also a seconde poynt which is that the body must not hang in the ayre aboue one day And that is because such sightes doe in trueth
the one side these hyreling villaines these hypocrites flatterers I meane which write nowadays as their knowledge serueth them as men grease them in y e hand like common strumpets of the stewes It is nothing with them to speake euil of God and to aduaunce themselues against his word We may see many such Balaams nowadayes which are at the Popes pay are of his stinking clergie be of the number of these horned beasts But yet we see also how God bridleth them locketh them vp in such close ward y t they speake sometimes cleane contrarie to that they purposed so as they profit vs more by that meanes than if they had set themselues purposely to serue god insomuch y t the throte of Popedom is cut by his own vnderlings by all these Balaams which endeuour to bring al to vtter destruction the things which are done by them doe serue vs to as good purpose as if the seruaunts of God had spoken written Therefore when we see this let vs acknowledge the goodnes of God and be confirmed more more therin And moreouer if he sometimes giue such great libertie vnto y e wicked y t they disguise al things falsifie the trueth by turning of it into a lie Let vs pray him to strengthen vs against such temptations and not suffer the weaklings to quayle altogither by that meanes Now it is to be noted also y t God heard not Balaam but held him backe notwithstanding that he declared his wil vnto him in the end did suffer him to goe Hereby wee are taught not to come with hypocrisie as Balaam did when we desire leaue for any thing at Gods hand For wee see what leaue he had The like was said vnto king Achab. Yea thou shalt haue y e victorie But God mocked him because he wold needes haue leaue of him whether he would or no. Wel God gaue him leaue but it was to doe him to vnderstand y t he was prouoked thereby to farther displeasure so hapned it vnto Balaam But how euer it be let vs thus conclude that for asmuch as Balaā was so stubbornly bent therefore his couetusnes so blinded him as he sought onely after gaine For as a swyne when he hath once winded his meat runnes on to swash himself in it though he see men readie to stick him because his lust carieth him on headlōg though it be to his death so doe the wicked which despise God And why For their desires blind thē cary them away headlong yet will they needes haue Gods leaue with them But wee see what befell of it namely y t God commādeth him to blesse his people to curse the Moabites Forasmuch as wee see this let vs know y t sith God did put the warrant of his truth in the mouth of a false prophet we must assure our selues that when he sheweth vs so great fauour as to speak vnto vs by those whom he hath appointed sheepheards in his church by whō he wil be serued it is an infallible warrant of his gracious goodnes towards vs. And seeing that a false prophet was constrayned to say y t God is not like vnto mortal men what ought we to do Seeing y t a false prophet speaketh thus Num. 23.19 we ought to be ashamed to call the trueth of God in question specially when he declareth it vnto vs by such as represent his person And therfore let euery man answere Amen in his heart Sith wee heare euery day y t God allureth vs vnto himself that he reneweth the remembrance of y e adoption which he hath made vs y t he layeth before vs the benefite of the death passion of our Lord Iesus Christ declaring vnto vs that we are cleansed by that meanes y t we are reconciled vnto him let these thinges cause vs to aunswere Amen let vs rightly seale vp the same to shew y t when God speaketh we are content with that which he saith nothing douting but that he will fulfil the same in his time Now let vs kneele downe in the presence of our good God with acknowledgement of our faults praying him to make vs feele them more more yea y t knowing how there is nothing in vs but al maner of miserie wretchednes y t vntil he accept of vs through his mercie wee must needes be his enemies it may please him to grant vs the grace to seeke him not with fainednes hypocrisie but in plain truth ridding vs of all our wicked affections of whatsoeuer we haue besides which may hinder vs from cōming vnto him purely in such simplicitie as he requireth Let vs therfore go vnto him with repentance faith submitting our selues wholy vnto his word embracing his promises which he maketh vs to feele with their power effect And that albeit we heare them not but of mortal men which speake vnto vs yet wee may not fayle to sticke wholly vnto y e doctrine which is of God to y e order which he hath appointed knowing y t our Lord Iesus Christ wil shew howe it was not for nought y t he ordeined y t his church should be so ordered That it may please him to grant this grace not only vnto vs but also c. On Wednesday the xxij of Ianuarie 1556. The Cxxxij Sermon which is the third vpon the three and twentith Chapter 7 Thou shalt not abhorre an Edomite because he is thy brother Thou shalt not abhorre an Egyptian because thou wast a stranger in his land 8 The children which are borne to them in the third generation shal enter into the congregation of the Lord. 9 VVhen thou goest out with an host against thine enemies then keepe thy selfe from euery wicked thing 10 If any among you be vncleane by that which cōmeth vnto him by night he shall go out of the host not come into the host againe 11 But at euening he shall wash himselfe with water and when the Sunne is downe he shal come into the host againe WE haue already declared whereunto this which Moses treateth of here doth tend Namely to this that for asmuch as God had seuered the people of Israel from al other nations of the world that priuilege might be obserued and that was to the intent y t those whom he of his free fauour had so chosen might the better vnderstand how deepely they were bound vnto his frebestowed goodnes For as we haue before seene he preferred them not in this maner before all the world either for any worthines or nobilitie which was in their persons Ye see then how the children of Abraham were then adopted when God gathered them vnto himself to be taken for his children And therefore they are exhorted not to mingle thēselues with the defilements of y e Infidels but to continue in al holines because God hath so dedicated them vnto himselfe knowing y t they ought not to
God as to thinke to raunsome himselfe by paying I knowe not what part thereof or by way of almes or as men doe in Popery by offering to a block or by causing of masses to be sung or by appointing som yearly dirige or by building of some chappell if I say men thinke to content God so with mony or monies worth they double their fault and do but prouoke God vnto farther anger For that is such a trechery as we know not how to do God a greater iniury than so to entermeddle him with our filthines as if he were a confederate with vs in the same wickednesse Ye see then in effect how we ought to abstaine from al maner of defilements if we will present our selues before God with any offering at all on our behalfe And nowe Moses hauing thus spoken addeth That the Iewes shall not byte their brethren by vsurie neither of siluer nor of corne nor of Wine nor of â—â—y other things and yet notwithstanding whereas among themselues he will haue them to abstaine from vsurie he permitteth them to vse it towardes the Paynims Nowe we haue to note in this place that albeit this bee a ciuill lawe yet it hath a respect in part vnto conscience as wee haue aboue touched that we must examine all y e lawes which are contained in Moses by the lawe of the ten commandements For that is the perfection of all and that is y e rule of our life Therfore when we meete with any law we must consider vnto what commandement it ought to be referred and thereupon conclude that if it be a ciuill lawe wel touching the order of policie it was properly belonging vnto the Iewes but y e substance and ground thereof remaineth vnto vs that is to say y e equitie and the vprightnes of it Now this equitie of it say I lasteth for euer not for a time onely And wherehence proceedeth all vprightnes but from the righteousnes of God as from his fountaine But that righteousnes is euerlasting changeth not therefore it followeth that all equitie and vprightnes is inuiolable And although men abuse it yet in very deede they are sufficiently conuicted y t whatsoeuer God hath shewed vnto them is rightfull must remaine in force for euer But let vs nowe come wey the text Moses forbiddeth y e Iewes to exercise vsurie amongest theÌ„selues And why Bicause they were the people of God He giueth them leaue to exercise vsurie vpon the Paynims with whom they had not acquaintaunce But yet neuerthelesse they were meÌ„ therfore they had no leaue granted vnto theÌ„ to spoile them of their goods Some to aunswere this question alleage this excuse that God had giuen them the goods of al the people of the land of Chanaan as of the Amorrhites y e Pheresites the Hethites and such like that God I say had giuen their goods vnto the Iewes for pillage so that they had leaue to spoile them of all yea and were commaunded to put al of them to death and for that they did not so they committed a great fault for which God reproued them and they were likewise punished for it But in this place there is no mention made neither of Hethites nor of Amorrhites nor of Iebusites nor of Chananites nor of any other people of that lande but in generall of all nations in the world Egypt is heere comprised and Syria all the Iles of the sea and all they who had entercourse of merchandise with the Iewes Therfore this aunswere is not so proper to this place But let vs note that God permitted the Iewes many thinges for policies sake which were not therefore good as we haue already seene and howe did he permit them Forsooth he appointed no punishment for them And so in thiâ— place when it is sayd Thou maist gnaw such as are strangers with vsury God maketh not the thing lawfull but he leaueth it vnpunished And yet for al that that law abideth alwaies in his full force Thou shalt not steale Vnder this word we are forbidden to exercise any wicked practise whereby our neighbours may be grieued we are forbidden to make our gaine by the losse of an other To speake in feaw wordes I graunt that before men this shall not bee condemned for theft but yet we must be accountable for it before God For as for ciuill Lawes they haue respect vnto earthly Iudges which punish not all offences nor cannot if they woulde In deede they ought to enforce themselues thereto but when they haue done all yet must they let passe much wickednes which shal be iudged in that great day And therefore let vs note y t when God suffered the Iewes to exercise vsurie and to handle the Paynims in such sort as it is saide in this place he ment not therefore to preiudice y â— commaundement wherein he had forbidden men to steale I grant y t this the euerie which was committed in vsurie was not punished by men but yet for all y t we must alwais return vnto this point y t the righteousnes which is contained in y e ten commaÌ„dements is euerlasting and y t men cannot change it Seeing it is so we must therfore conclude that whatsoeuer bringeth with it any harme was forbidden y e Iewes aswell as vs. And yet nowadaies when they beare theÌ„selues in hand y t they haue free leaue for the practising of this wickednesse so y t among theÌ„selues there be no extortion nor other such euil done they shall perceiue y t they are so farre from being excused hereby that rather they are in double wise condemned For they should be ioyned with vs bicause God hath opened vnto vs the doore into his Church But they haue lost their roome they are shut out and banished from the kingdome of God and we in the meane while are accounted for the children of Abraham Gal. 3.7 although touching the flesh wee come not from that stocke Therefore albeit in olde time the Iewes had that priuiledge that they might lend vpon vsurie vnto the Paynims yet is it not therefore to be said that they should nowadayes grieue and molest the children of God especially when themselues are cutte off from his Church and are taken for bastardes bicause of their rebellion and disobedience But the chiefe and principall point is that we apply this place vnto our profite It was sayde vnto the Iewes Yee shall not practise vsurie vppon your brethren And I pray you who are our brethren nowadayes Wee knowe that our Lorde Iesus came to be our peace Eph. 2.13 to the intent to reconcile vnto God both such as were nigh and such as were afarre off There hath beene a common brotherhood among all since the time that our Lorde Iesus declared that wee are all adopted and there is no longer nowe either Iewe or Gentile Gal. 3.28 as the scripture speaketh Therefore whereas it is said that we are brethren and that without any
is for neede necessitie Now if one bereaue a man of his lyfe vnder color of lending him a peece of mony it were better that he should leaue him in that necessitie in which he found him than so to take from him those meanes by the which he maintaineth his life We see thē that God would not that lones shoulde be lynes to snare poore men withall which are in necessitie to which purpose men haue at all times vsed them and nowadayes doe more than euer heretofore For men haue no other deuises thā how to deceiue to circumuent to beguile and to suck the bloud of poore men They draw them dry not onely of their substance but of their bloud too when they espy them to be in need and penurie This say I is the fashion of men nowadayes But for all that let vs consider what the will of God is in this behalfe to wit that we must not onely vse no crueltie towardes our neighbors vnder color of any lending vnto them but also seeke to relieue the present neede of all those which are in necessitie to the intent that they may alwayes goe foreward and maintaine themselues in their estate 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 yea in such wise as we may return vnto him seeking nothing els but to abide alwayes vnder his obedience and to cleaue vnto his word without swaruing from it in any wise and that wee may so walke euery man in his vocation as wee may testify thereby that wee haue God for our maister and father and that we are of his familie liuing according to the order which he hath commaunded vs and that wee may liue in such wise one with another as may be to the maintayning of loue and honestie among vs and that such vprightnesse may raigne in vs as wee haue not an eye vnto that which men permit vs but looke euer at this marke how we may serue one anothers turne in vpright brotherhoode to the end we may bee confirmed alwayes more and more that God is our father and that we may call vpon him as such a one That it may please him to graunt this grace not onely vnto vs but also to all people and nations of the earth c. On Saturday the j. of Februarie 1556. The Cxxxviii Sermon which is the third vpon the foure twentith Chapter 7 If a man be found which hath stolen any of his brethren of the children of Israel and he hath misused him or sold him this thiefe shall die and thou shalt put euill away from among you 8 Take heede of the plague of leprosie that thou marke it diligently and doe according vnto all that which the Priestes the Leuites shall teach you take heed yee doe as I haue commaunded them 9 Remember what the Lord thy God did vnto Marie by the way after that ye were come out of Egypt THe first thing that God declareth in this place is that if any stole away a man of Israel and solde him the offence which he committed in this behalfe was to be punished by death And heereby hee giueth vs to vnderstand how dearelie hee loued that people which hee had chosen vnto himselfe For we knowe how God appointeth punishmentes accordinglie as he esteemeth of the greatnes of the sinne which is committed So then whereas hee punisheth that man by death which had stolen away his brother thereby we see that the life of the children of Israel was pretious vnto him And no maruaile For if a father haue lost one of his children especially if he be stolen from him and he knoweth not what is become of him wee know he would haue bin better contented to haue lost his goods than his childe Now seeing that God had adopted the stock of Abraham he accounted those which descended from it to be of his owne houshold and named himself their father and in very deed circumcision was a mark to separate y t people frō other nations Therefore whosoeuer sold any one of the stocke of Abraham he did wrong and iniurie not onely to the person it selfe but also vnto God Againe a man being solde vnto another people was in daunger of being constrained by force to commit idolatrie In deed he were better suffer death than doe so but lyke as many are fraile weake in this case so might they also bee seduced and turned aside frō y e law from y e seruice of God therefore by this means ensued not only y e destructiō of a mans body but also of his soule We see thē now that this law was grounded on great reason And moreouer we know likewise y t God had so redeemed this people that they were called a royall priesthood And therefore if this honour shoulde be abolished it were all one as if a man shold rent in pieces the priuiledge which a prince had giuen and like as God is greater than mortall men so such an outrage committed against his maiestie were more heinous and intollerable But we must nowe returne vnto our selues For albeit there bee not nowadayes any certain people which God hath chosen shouled out from the rest of the worlde yet are wee come by succession into the roome and place of the Iewes For God hath receiued vs into his Church and we are at this day in the same degree of honour which the children of Abraham were in Seeing it is so he which stealeth away a man nowadayes to cut him off from the Church of God is in as great fault as he who in old time sold any one of the Israelits And although earthly iustice hath established no lawe against it yet doth it not cease to be a grieuous sinne stil in the sight of God Let vs therefore acknowledge the honor which God vouchsafeth vs when he maketh vs of the number of his houshold taketh aloweth vs for his childrē Now forasmuch as this is an inestimable benefit we must endeuour to the vtmost of our power to preserue and keep it and y t not euery one for himselfe only but for his neighbors also Therfore when we see y t God hath assembled gathered together any company of people to himselfe let vs seeke to keepe them so together as none of thē may go astray And if we be a cause and occasion that y e congregation of God bee deminished and y t hee which was sometime of it be estraunged from it by our meanes we see that punishment y e lawe hath ordained As touching y e outward policie and ciuil order it remaineth not yet neuertheles God hath declared y t such lewdnes shall not abide vnpunished For he wil at y e least haue as great regard vnto his house as euery of vs woulde haue vnto our own houses And therfore let vs learne by all meanes possible to keepe thē stil which are of Gods
If one buy them at that price and knoweth the necessitie which the poore man is driuen vnto he is a manifest oppressour and we can skill to say in common prouerbe It is a holding of our foote vpon a poore mans throate it is a kinde of robberie We haue skill I say to speake thus by them which buy such penie worthes of thē that are in neede and are so farre pinched that they can be at no other choyce but to doe what they will haue them Let vs note well then that God in this place not onely commaundeth vs to pay them without driuing off from day to day which haue laboured or taken paines for vs but also would haue vs to haue a dewe regarde of euerie mans neede and that when we set a poore man a worke about our businesse wee should pay him his dayes hyre yea and that euery man shoulde set a price of his owne wares so as if we come to driue a bargaine the seller should not be faine to say to vs make what price you yourselfe list And againe that when a poore man hath trauailed for vs wee should not deale so vnconscionably as to make no further account of him than to haue the fruit of his labour but rather enter into iust tryal with ourselues whether if we were in his case which pineth away hath no other meanes to sustain himselfe but this we ourselues would be contented to be so handled We would haue men to vse gentlenesse towardes vs and relieue and succour vs let vs therefore do the like or else we shal be accused before God For it is sayde That it shal be sinne vnto vs when a poore man shall so crie out against vs. And yet for all this wee heare euerie day the cries and clamours which the poore cease not in lamentable wise to make and thinke we that God is deafe all this while that he heareth not their complaintes I grant that the poore in deede are somtimes vnthankfull and spitefull so as there is no dealing with them and they would as it were rake vnto themselues other mens goods and when they are requested to lend their hande to some worke they would haue a double and treble recompence they will haue great wages Ye shall see some so stoute and presumptuous that they will not bestowe paines in any thing except they be greatly intreated and yet they are so lasie that they will scarcely put foorth one hande to doe their worke aright and for all this there is such a doe to please them that they will haue their full paiment yea and double the price of their dayes worke This is to be seene But yet for all that there are many as I tolde you which are pinched And therefore their cries must needes ascende vp into heauen and let vs not imagine that we shal be founde guiltlesse before God For whereas it is sayd that it shal be sin vnto vs it is to shew y t albeit men sue vs not ne cōmence any action against vs for it in this world yet notwithstanding we shall not faile to be culpable before God yea although the poore should not crye at all as it hath beene declared heeretofore The thing then in effect which wee haue to beare in minde is that we ought to haue an eye vnto euery mans neede and not to oppresse him which is in necessitie thinking that we haue an occasion of making our own profit by an other mans losse when we see that he can not be without vs. Let vs beware that we be not so cruell For although he make no complaint against vs in this world yet before God we are culpable and that ought to quicken vs vp so much the more in our duty considering that God reproueth vs of cruelty in such wise Nowe Moses addeth a seconde lawe That the fathers should not be put to death for the children nor the children for the fathers but that euery man should beare the punishment of his owne sinne This Lawe was ordained because of a wicked beastly custome which then raigned among the men of the East countrey who made it a matter of no conscience to put the children to death for the fathers offences and so to shed the bloud of the innocent God therefore meant to withhold his people from following such barbarous dealing of the Paynims and Infidels And it is a point which we must diligently note For wee might muse why it is sayde that the father shall not be killed for the childe nor the child for the father It seemeth that it is needelesse to forbid this thing because we knowe that where sinne is founde there the punishment ought to be layde without seeking any farther Nowe therefore forasmuch as we are giuen to vnderstande that men haue bin so blockish as to put him to death who was in no fault so as the father hath sometimes beene drawen to death with the child we perceiue thereby that God hath not without cause established this lawe It is true in deede that this is spoken vnto Iudges and vnto such as beare the sword in their hand that the children should not be put to death for the sinne of the fathers nor the fathers for the sinne of the children but yet notwithstanding God in generall warneth vs also that wee ought not to hate the children for their fathers sakes Whensoeuer we see a wicked man forasmuch as he is a reasonable creature we ought to pitie him and not to hate him although we must alwaies detest the vice and punishe the person for his misdeedes But if we hate the father for the sonnes sake or the sonne because of the father albeit wee haue not the sworde in our hande yet neuerthelesse this wicked affection which we haue is al one as if we did put the father to death for the childe And so let vs note well that this lawe appertayneth vnto vs all And although we be not armed with power and authoritie to punish whome we list Yet notwithstanding God putteth vs in mind not without iust cause that he which hath offended must beare his owne punishment and not any other guiltlesse person besides Heere a man might demand a question what is the cause then why God threatneth that hee wil punish the wickednesse of fathers vpon their children Ier. 32.18 and cast it as it were into their bosome This is sayd because that GOD is at libertie to curse not one man alone but his whole race and posteritie also For what are we if it please not him to beholde vs with pitie If he once turne his mercie from vs we can not but goe into vtter destruction And therefore let vs learne that when God leaueth vs such as we are it is a kind of punishment which he layeth vpon vs. Ye see then howe he punisheth the wickednesse of the fathers vpon the children and yet doth wrong vnto none Let vs mind that And in very deede
left nothing in his lawe but wee may fare the better by it if hee giue vs the wisedome to knowe howe to vse it First wee see howe Gods will was that the houses should bee maintayned in Israell And this was not for any such respect as men haue commonly in the world for noble men would be spoken of after their death and therfore they would build vp a kinde of immortality heere on earth God meant not to foode this follie among men And verily if we were so wise as we should be we woulde consider that lyke as our lyfe passeth and glydeth and vanisheth away out of hand so GOD would not haue our heartes settled here belowe to desire to bee renoumed vpon earth but that as our inheritance is in heauen so wee should consider that it ought to suffice vs that wee haue our names written in the booke of lyfe This is it wherein our reioysing ought to bee 〈…〉 10. as our Lorde Iesus Christ telleth his disciples So then wee haue to note that GOD meant not to rocke men asleepe in this foolishe ambition whereunto they are ouermuch giuen to wit to bee of fame and renowne heere hee had another respect than so And that was that bycause the parting of the land of Chanaan was made according to his will hee would haue this order maintained and no chaunge made to the contrary so as the inheritances shoulde returne alwayes to the same they were at the first as we know they did in the yeere of Iubile 〈…〉 In respect wherof when a man deceased without children to the intent there should be some stocke of him and that the kindred should alwayes continue and that the inheritaunces should not goe out of y e name it is said that one of the kinsmen should take the wydowe to wife although in truth before y e people were come into the land of Chanaan wee see that this law or custome was vsed through out the east country to wit that a woman whē she took an husband out of any house bound her selfe in case that she had no childe but her husband departed without issure to take another husband of the same house which thing we see to be true in the example of Thamar whē she maried Iudaes sonne Gen. 38. and we must not imagine that this serued but for one house only but that it was rather a generall lawe growen vpon custome as we say It was therefore a straite bond or rather bondage for the women For if a woman married in any familie it was vnder this condition Is my husband dead I must take an other of the same house yea if he offer himselfe I must take him and he must haue children of me and that to rayse vp a stocke vnto him who is already dead For the first childe that she brought foorth bore not his name that begat it but his who was already dead Nowe when the Paynims brought vp this custome no doubt but they were ledde thereunto through this worldly vanity wherof I spake And heereby wee see that there bee many thinges lyke which notwithstanding are not of one self same qualitie And why Because their end is diuerse There are which would haue a seede and stocke raysed vnto one which is dead and why woulde they so To the intent that their name should not perish or be cleane put out So yee see that pride driueth them vnto that thing But I haue already told you that we must hasten to finish the course of this life knowing that God calleth vs vnto an euerduring estate and therfore we ought to forget this world and that if we be held backe by this vaine glory of being heere in honour and estimation it is a shutting of the gate of heauen against vs. Let vs therefore take heede howe wee wedde our selues vnto this foolish desire that men should speake of vs after our death and let vs knowe that God will haue vs to bee of no account in this world that wee may bee restored vnto our heauenly inheritaunce But let vs note in the meane time that God hath a contrary respect for when he gaue the land of Chanaan to his people to inherite hee ordayned that if a man which had taken a wife and doone his parte to leaue issue behinde him departed without issue an other of his kinsmen shoulde supply that defaulte that hee myght haue as it were an adoptiue childe after his death And why did God this To the intent that the order which hee had established by the hande of Iosua shoulde not perishe and that the partitions of the Lande shoulde continue as they were first made We see then what the intent and meaning of this law is the effect whereof was not to nuzzle men in that foolishe desire which wee haue condemned And moreouer God meant to shew the priuiledge which hee had giuen to the stocke of Abraham euen for his sake who was the cheefe of it For whē God chose Abraham he sanctified all those which were to come of his race he had chosen them for his Church he would therfore haue the Iewes stirred vp to magnifie him for vouchsafing of them such honour as to choose them aboue all the worlde hee woulde haue them to knowe howe much woorth this adoption of his was Indeede it is true that they abused this goodnesse of his as well as others For they were puffed vp with exceeding pryde as who woulde say We are the holie stocke wee are the royall priesthoode but yet for all that they minded not this point that whatsoeuer they had they enioyed it through the meere goodnesse and fauour of GOD and therefore that they ought not to bee proude of it but rather to acknowledge themselues so much the more bound vnto him Yee see how the Iewes peruerted the grace and fauour of God which hee bestowed on them and yet hee exercised them in as sundry sortes as hee might to cause them to acknowledge the priuiledge which he gaue them in choosing them for his Church and as it were for his owne children As if nowadayes we would onely make a buckler of baptisme and of the Lords supper and of the other giftes and benefites of God and yet continue an heathnish kinde of people dissolute in life and giuen ouer to all wickednesse it were a point of notable treachery in vs. For GOD meaneth not that those gifts which he bestoweth on vs shoulde bee but as vaine pictures his will is that they should bee profitable vnto vs. Therfore when we speake of baptisme when we speake of the holy supper when wee speake of the order of the church it standeth vs in hand to haue an eye vnto the vse of those thinges for which God hath ordained them among vs. Yet notwithstanding it behoueth vs to acknowledge it to be a singular yea and an inestimable benefite which God bestoweth vpon vs in y t we haue libertie to assemble our selues together in
and shewed thy selfe a father towards vs in adopting vs And we Lord likewise haue followed the calling whereunto thou calledst vs we haue indeuoured to shewe that thy bountiful liberalitie towards vs is not vtterly misbestowed Now therefore continue thou thy good doing towardes vs. To bee short this case admitteth not any bragging or boasting as I haue alreadie tolde you but rather it serueth to stirre vp men to walke in the feare of God and to certifie them that although they haue not behaued themselues in all pointes as they ought yet God will continue his goodnesse towardes them vnto the ende And surely wee haue neede of such an assurance Wee see howe distrustfull we be insomuch that although God haue powred out his benefites vpon vs longtime togetherâ— we haue felt his help oftentimes yet are we always in doubt and we cannot tel whether God will continue his fauour vnto vs or no. For this cause he will haue vs most certainly assured that when we walke in his obedience and depende wholly vpon him he wil not forsake vs but will continue in doing vs good still and not leaue vs in the midde way but performe that which he hath promised and as he hath saide so will he doe We see nowe in effect whereunto Moses had an eye and what doctrine we haue to gather out of this place Will wee then abide in possession of Gods benefites yea euen as touching this present life Let vs sticke fast vnto our God and neuer seuer our selues from him let vs doe our indeuor to serue and honour him If we so do surely we shall neuer haue any mind to turne away after our owne vanities but when we see that he is come so neare vnto vs to doe vs good wee also shal be readie to giue our selues wholly ouer vnto him that hee may make vs to feele the performance of his promises and to knowe that he will continue to doe vs good and reach vs his hand to take vs to himselfe not for a day or two onely but for euer both in life and in death Nowe let vs kneele downe before the maiestie of our good God with acknowledgement of our faultes praying him to make vs feele them more and more and therewithall seeing it pleaseth him to vse such fatherly goodnes towardes vs as to vouchsafe to accept the things which we offer vnto him notwithstanding that there bee much amisse in them Let vs pray him y t this his so doing may encorage vs the better to yeeld our selues wholie vnto his seruice and to imploy our selues therin so as we may truely protest that we haue not doubled with him but that we haue endeuoured to frame our life vnto his holy commaundements that hauing obtained such grace of him through our Lorde Iesus Christ by the benefite of his death and passion we may bee so clothed with his perfect righteousnesse that wee may appeare before God his father at the latter day as if there were nothing in vs but all perfection That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth c. On Wednesday the xxvj of Februarie 1556. The CXLVIII Sermon which is the fourth vpon the sixe and twentith Chapter 16 This day the Lorde thy GOD commaundeth thee to doe these ordinaunces and lawes and to keepe them and doe them with all thy heart and with all thy soule 17 Thou hast set vp this day the Lorde to bee thy GOD and to walke in his wayes and keepe his ordinaunces and his commaundementes and his lawes and to obey his voyce 18 And the Lorde hath set thee vp this day in that thou art vnto him a speciall people as hee hath tolde thee to the end that thou shouldest keepe al his commaundements 19 That hee may make thee very hie in praise and in name and in glorie aboue all the nations which he hath made and that thou maiest be an holie people vnto the Lorde thy God as he hath saide MOses in this place continueth the matter which was handled yesterday to wit in shewing vnto the Iewes for what ende GOD had chosen them to bee his people and his flock It was not that they should liue as the Gentiles which were in ignoraunce but that seeing they had the lyght of lyfe and saluation they should follow it For there is no reason that seeing GOD hath adopted vs for his children wee shoulde bee as brute beastes euery man wandering after the fantasies and lustes of his owne heart wee must order our selues vnder the direction of him which taketh and admitteth vs for his owne It is therefore sayde in this place This day the Lorde thy GOD commaundeth thee to keepe all his statutes and his commaundementes to doe them and to obserue them yea and that with all thy heart and wish all thy soule This worde To day betokeneth that when wee are taught in the worde of GOD wee are much more straiter bounde than if hee had onely created vs and placed vs in this worlde and in the meane time left vs to walke after our owne liking It is true in deede that the vnbeleeuing sort shall not bee excused although GOD neuer vouchsafed to make them partakers of his woorde Although they bee as poore blinde wretches in darkenesse yet shall they not fayle to bee condemned in their ignoraunce He that hath sinned without the Lawe Rom. 2.12 shall perish sayeth Saint Paul And in deede without the Lawe there is not that man which hath not some witnesse ingraued in his owne heart that there is but one GOD whome wee ought to serue and whome wee ought to honour They which knowe this by nature deserue sufficiently to bee condemned but when GOD commeth neere vnto vs and vouchsafeth to vse the office of a teacher to declare vnto vs his will there is the lesse excuse for vs. Then must double condemnation needes fall vpon all them which receiue not the yoke of GOD when it pleaseth him to guide them and to shewe them that hee will not leaue them to goe at randon as the wretched and vnbeleeuing Gentiles Ye see theÌ„ what Moses meant by this woorde To day the Lorde thy GOD commaundeth thee And that is the cause why this word also is put in the 95. Psalm Psal. 95 7â— To day if ye heare the voyce of the Lorde And the Apostle hath well weyed the same in the Epistle to the Hebrewes Hebr. 13. â—â— 4.7 saying that this worde To day betokeneth that when wee once haue the woorde of God preached vnto vs wee must vse that occasion and that if it escape vs wee must needes bee iudged by them which neuer knewe what good and euill meant to make any sure difference betweene them And to this purpose also Saint Paule alleageth the place of Esay Esa. 49.8 2. Cor. 6.2 Beholde nowe are the acceptable dayes loe nowe is the time of saluation seeke
through so much filthines in this world we may be taught to amende our misdoinges continually vntil that we be throughly ridde of them for the full vniting of vs to himselfe and to make vs pertakers of his heauenly glorie That it may please him to graunt this grace not only to vs but also to all people and nations of the earth c. On Tewsday the xxiiij of March 1556. The CLIX. Sermon which is the seuenth vpon the eight and twentith Chapter 36 The Lord wil carry thee and thy king which thou shalt haue set ouer thee to a people which thou hast not knowen neither thou nor thy fathers and there shalt thou serue other gods of wood and of stone 37 And there shalt thou be a gazing stocke a skoffing stocke and a byworde to all people to whom the Lorde shall bring thee 38 Thou shalt lay much seede in the grounde and shalt gather litle for the grassehoppers shall deuour it 39 Thou shalt plant a vineyearde and dresse it but thou shalt not drinke the wine of it nor gather any fruite of it for the wormes shall eate it 40 Thou shalt haue Oliue trees in all thy coastes but thou shalt not annoint thyselfe with the oyle of it for all thine Oliues shal be shaken off 41 Thou shalt beget sonnes and daughters but not to thy selfe for they shall goe into Captiuitie 42 The worme shall destroy all thy trees and the fruite of thy lande 43 The straunger which dwelleth with thee shall rise aboue thee very high and thou shalt stoope vnder him verie lowe 44 He shall lende vnto thee and not thou vnto him he shal be the head and thou shalt be the taile 45 And all these curses shall come vpon thee and followe thee and take holde of thee vntill thou be vtterly rooted out because thou hast not obeyed the voice of the Lorde thy God by keeping his commaundementes and ordinaunces which he hath commaunded thee WE know when the people of Israel chose theÌ„ a king with what affection they were led â—â—al 10. euen of pride for that they would not bee inferiours to their neighbours Moreouer they thought to be very sure by hauing a head ouer theÌ„ that should haue the whole authoritie And so ye see that the children of AbrahaÌ„ could not content themselues with their libertie but desired to haue a king Because they sawe the Egyptians the Syrians the Moabites yea and the Tyrians and other like people to haue kinges they bare themselues in hand that if they also might haue a head all would goe well with them Now like as pride and ambition was the cause that they chose a king in Israell euen so became they hardhearted thereupon supposing themselues to be out of all perils by hauing such a defence by meane whereof we see that they despised the prophetes vnder pretence that they thought themselues well fensed The spirite of GOD foreseeing this albeit that it was not yet come to passe sayde in this Text That the king which they shall appoint should be lead captiue into a straunge countrey As if God should haue sayde that they might well seeke startinghooles to saue themselues but they should stande them in no steede at all against his hande This is the thing that we touched yesterday namely that when God is our aduersarie we may not thinke to maynetaine ourselues against him by the meane of creatures knowing that he will surely apply theÌ„ to our destruction Therefore let none of vs deceiue himselfe neither let vs make our defence of that which is nothing but smoke and leasing It is true that the king which was first chosen by the people of Israell namely king Saule was not brought to captiuitie 1. Sam. 31.4 howbeit that he dyed in battayle but the successours of Dauid were handled cruelly with great reproch notwithstanding that God had ordained them yea and that they were a figure and Image of our Lorde Iesus Christ. And it is a horrible thing that the kingdome which GOD had dedicated vnto himselfe as witnessed the annoynting should be layde foorth to such a reproch Yee see howe the successours of Dauid which hadde receiued the promise that their seate shoulde be euerlasting and in the meane while were as the figures of our Lorde Iesus Christe were handeled on such a sort that they were led prisoners in chains were arrained as offenders had their eyes put out hadde their childrens throtes cutte in their owne presence were cast into a deepe dungeon there to rotte or to bee eaten to death with vermine and that as you see is a verie strange matter But the vengeance of God was to extende so farre euen of necessitie because of the frowardenesse of the people whereof was none other remedie And the more that God had suffered them and patiently waited for them the more were they to bee brought to the extremitie of all confusion for despising so great goodnesse and for beeing so frowarde and hardhearted against it Nowe we may heereby gather a good warning to witte that as was declared yesterday albeit that according to the worlde we seeme to stande in no perill yet doeth it behooue vs to seeke to haue Gods fauour for if he be not on our side and we vnder his sauegarde cursed are all the helps which we suppose to haue of creatures for they serue rather to ouerthrowe vs. And therefore lette vs take heede that wee put not our confidence in the greatnesse of Princes or in any other deâ—ences for wee see howe they bee but meanes to blinde such as might else turne to GOD and obtaine foregiuenesse of him and that in the ende it shall ouerthrowe them vtterly Let vs then bee better aduised and though we seeme to be neuer so wel garded to y e worlde yet let not that be a lette vnto vs to walke alwayes in the feare of God knowing that all the fauor which we are able to purchase in the world is nothing at all and that if God doe but blowe vppon it all vanisheth away in the minute of an houre That is the thing which we haue to mark vpon this text Nowe it is sayde expresly That as well the king as the subiectes shall serue straunge Gods yea euen of stone and of woodde that is to say puppettes and Idolles No doubt but that God by these wordes ment to vtter how dreadfull punishment was to come vppon the Iewes For albeit that the nourishment that God giueth vs and in like wise all the Testimonies of his fatherly loue and goodnesse appertayning to this transitorie life bee to bee highly esteemed yet the most singular benefite that we receiue as long as wee liue in the worlde is that we haue Religion well ordred that his seruice be pure amongst vs that we call vppon him and that it bee lawefull for vs to claime him as our GOD and that wee be not berayde and defiled with superstition and Idolatrie That say I is
weakenesse that we may repaire vnto God and let nothing hinder vs from yeelding our selues wholy vnto him and vnto his protection let vs not deceiue our selues with such vaine confidence as the Iewes had in their high wals Nowe heerewithall hee sheweth also that all that euer wee can deuise for our strength and safegarde can doe nothing against his power but that wee shall continue besieged vntill wee bee altogether wasted Yea and wee may gather by this Text that it were much better for vs to bee deliuered at the first into the handes of our enemies than to haue meanes to resist whereby wee may bee made to languish in such wise as wee may not dye a simple death out of hand for the poore people that be abroad in the fieldes are spoyled at the first and so are dispatched of it Surely it is a pitious case to beholde their throates cut and all set on fire but yet for all that by that meanes they are deliuered from their miseries so as they pine not away in them But as for them that are in strong Townes they must bee faine to abide a long siege they must languishe and pine away by peecemeale not for a moneth or two but euen vntill they can holde out no more and that is asmuch as if they should passe a hundred deaths Thus doth our Lorde reuenge himselfe of them that thinke themselues to bee dispatched when God doth not roote them out at the first No saieth hee bethinke your selues whether of these fruites doe speede best they that are brought to the market in their prime and eaten out of hand or they that are kept for a time and in the ende doe rotte It were better then for you to bee ouercome and vanquished by your enemies at the first Let vs therfore consider well that when wee haue wherewith to defend vs to the worldeward where it should profite vs it shall turne to our double confusion if wee trust therein for wee must grone a great while vnder the burden and bee wasted by little and little For when wee bee disobedient and wil not be reformed our Lorde wil neuer leaue vs til he haue vtterly brought vs to nought as he sheweth here so oftentimes And y t is yet better expressed by this that Moses addeth The man saith he that is tender and delicate among you shall bee greeued at his brother and at the wife which lyeth in his armes because hee cannot bee suffered to eate his owne children alone The woman which is so nice that shee dare not touch the ground with her foote for so are the very woordes of Moses shall seeke to destroy and to spoile her own children yea they shall no sooner bee borne out of her wombe but shee shall bee desirous to deuoure them and if shee haue brought them vp to some bignesse shee will spare them neuer the more These bee dreadfull thinges for it is not sayd alonely You shal bee besieged and tarie a long while in famine so as you shall bee driuen to eate Horses Rattes mice shooeleathers yea and the very doung of byrdes as it hath bin seene and all these thinges shall bee your meate 2. Kin. 6.25 Neither is it sayd that men and women should bee eaten but that euery man shall eate his owne children Seeing that God speaketh in this maner were it not enough to make our hayre stand vpright Yes verily and yet here is nothing declared by Moses which hath not bin seene in execution It is not for a man to say it is not credible it is repugnant to nature a man would plucke the bread out of his owne mouth when hee is in extremitie to giue it vnto his children he would dy to helpe them insomuch that wee see that Agar could not abide to see the death of her childe Gen. 21.16 but shee left him alone and wished her owne death But wee neede not to alledge examples of these thinges for the common affection doth sufficiently declare that euery man would rather dy than eate his owne children but yet was such crueltie seene among the Iewes They which were instructed in y e lawe of God and should haue had much more humanity and compassion than the Paganes and infidels euen they forgot al maner of honestie and were ouercome with this madnes It was meete that this blindenesse Esa. 6.9 Deut. 28. whereof the Prophets had spoken and which wee see here before touched also by Moses should bee then accomplished in them and that they should bee rauished of their wittes For when GOD taketh away all reason and vprightnesse from men then hee leaueth them to a kinde of madnesse Such furie then must needes be in them when they did eate their owne children Hereby wee bee specially warned that they which bee reserued for the last cast bee in no better case than they whom God hath chasticed long afore And this is a profitable warning For so soone as God striketh some and forbeareth othersome And why not these also say we Haue not these deserued asmuch We haue not the patience to suffer God to execute his iudgementes in such order as seemeth good vnto him selfe but wee surmise that those whome hee dooth respit and whom hee for a little while forbeareth bee priuiledged more than wee But it is contrary for it had bin better for them to haue bin punished sooner than to be so reserued And therefore let vs not enuy them because that God forbeareth them for a time as though they were exempted from all plagues but let vs tary till God fetch them about at their turne for it had bin farre better for them to haue bin dispatched out of hand And therewithall let euery of vs looke to himselfe Let vs not trust to the patience that God â—â—eth toward vs to deceiue our selues therewith In deede when God hath bin patient and forborne vs it shoulde giue vs the better disposition to resorte vnto him and to hope to finde him pitiful to forgiue vs our faultes and trespasses But we must not fal asleepe thereupon to dally with him and to say O hee hath taried for vs he will yet doe the lyke hereafter as wee see the wicked doe which doe but shake their head at it when they see that God hath spared them they thinke they be discharged Let vs beware that For wee see how he saith that when we be well appointed and haue fortresses as it were inuincible all must fall on our heades and wee shall be so much the more grieuously punished Thus much haue we to remember touching this text Now let vs marke further that when we forget our God wee must also forget all the course of nature and he must needes bereaue vs of our wittes Ephes. 3.15 for it is hee on whom all fatherhood dependeth he is the welspring thereof We should not knowe what the duetie of the parents is towarde their children nor what reuerence children doe owe to their
againe and to say Yet hath my God still shewed mee the way insomuch that whereas other men haue beene posted to and fro I haue euermore stoode fast and although I haue beene diuerse wayes troubled and vexed yet doe I knowe Lorde that thou doest euermore gouerne thy people Thus yee see that being stayed in our Lorde Iesus Christ wee may bee assured that GOD will neuer faile vs. Seeing it is so let vs returne vnto him and pray him to defende and delyuer vs from all euill The way then for vs to bee sure of our life is that although wee see nothing but continuall warre yet wee must inforce our selues to fight and perseuere vntill we haue obtained the victorie and if hee take vs away to himselfe hee will then bee the keeper of our soules He will guide vs in this present life so as both day and night wee shall feele his grace When the euening commeth albeit that the night doe bring neuer so much feare with it yet shall we be in safetie Why so For God is that while our fortresse and we shall not be forsaken of him Therefore let vs tarâ—e vntill the morning Thus doe wee euer more referre our life vnto him And although we be not senselesse yet shall we haue continually whereupon to stay vs when wee see our owne infirmitie As for example when a man perceiueth that hee is not able to stande but his legges quake and folâ—er vnder him hee either leaneth to some thing or sitteth downe in a chaire or else stayeth himselfe vpon some staffe euen so is it with vs. For wee haue not the strength of Gyants wee bee not of such power as to be able to defie our enemies for wee see well that wee bee too too weake But in the meane while wee ceasse not to stay vppon God and that is our refuge Neither haue we this affiance for this present life onely but wee haue it also for the life to come insomuch that although our Lord doe put vs into the handes of our enemies yet will he not misse to be our sauiour euen in the middest of death Let vs not doubt but that he will safely conuey vs not onely from the morning to the euening and from the euening to the morning but also that euen in the middest of the darkenesse of death we shall alwayes be lightened with his goodnesse and hee will shewe vs that the life which hee hath promised to his people shall neuer faile Therefore doth Dauid vse this maner of speach Lorde saieth he thy staffe or else thy shepeherdes hooke He taketh the similitude of a sheepeherd that hath his staffe or his hooke Lorde saith hee so long as I see thy staffe before me Psal. 23.4 I am safe insomuch that if wee were to goe into the darkenesse of death yet being in that dark and yrksome dale yea euen in such sort as I might seeme to be cast into hell I woulde not ceasse to reioyce After this manner must we practise this doctrine Nowe lastly it is said that God will cary his people by the waie concerninge the which it was said Thou shalt neuer see it againe that they should bee caried in shippes and that being come into Egypt they should bee set to sale as slaues yet no body should buy them They should not be esteemed but as a people vtterly cast away and euery body shoulde disdaine them Now this was al one as if God should haue meant to cut them off saying Remember how I meruelously deliuered you out of the lande of Egypt when I made you to passe through the wildernesse and in like wise to goe through the red sea or the sea of Bulrushes which they call y e red sea but properly it is the sea of bulrushes because of the Bulrushes that growe in it for I caused that arme of the sea to shrinke back that you might passe on drie foote But nowe shall you returne thither in shippes you must passe againe that way yea albeit that I forbade you and inioyned you expresly that you should not goe that way any more yet shall you returne thither spite of your teeth In deede at the other time that you were in Egypt you sorowed for the oppression which you suffred and I tooke pitie of you and tooke you out of it But as this time when you shall require any bodie to buy you to bee their slaues and to yeelde your life to the most miseries that may bee you shall haue no buyer at all As if hee had saide Seeing you haue despised the deliuerance that was wrought for you and haue forgotten such a benefite it shal be well knowen that you bee an vnhappie and a cursed people and that I haue forsaken and refused you vtterly This threat coulde not bee but exceeding terrible to the Iewes And when the Prophetes expounded Moses wee see likewise howe the people gâ—ashed their teeth against them Howbeit no whit were they meekened thereby but rather they doubled their coufusion insomuch that it was alwayes cast in their teeth that their iniquities proceeded to such extremitie as was intollerable It is saide that notwithstanding all the manaces of the Lawe were pronounced vnto them yet they regarded them not but helde on still and became so much the more hard-harted as though they had ment of set purpose to make warre against God Soothly it is a horrible thing and against nature that they which were the housholde of God the holy generation the children of Abraham and which from the beginning had beene trained vp in the doctrine of the lawe and had had the sayings alwayes laide before them which were written by Moses so as their eares were continually beaten therewith shoulde yet notwithstanding farâ— neuer the better for it but still goe on from euill to worse Was not that a horrible thing Yes verily and yet wee see the like example Let vs make our benefite thereof and beware that we wax not so hardharted least wee be possessed of Sathan and forsaken of God so that whatsoeuer is tolde vs shewed vnto vs we be touched with no manner of feare but become like wilde bores which of their owne wilfulnesse doe cast themselues into death Let vs take heede that we prouoke not our God in that manner And moreouer whereas it is saide heere that God woulde bring this people whom he had redeemed into a double captiuitie and more reprochfull than was the first let vs repaire vnto that redemption which was once wrought by our Lorde Iesus Christ and that we may be partakers thereof let vs freely serue him which purchased vs so deerely And seeing that our God hath redeemed vs in the person of his sonne to such a state that now we be franke and free from the bondes of sinne and Sathan let vs hencefoorth feare him and serue him all the dayes of our life according as Zacharie speaketh in his song Luk. â— 75 recited by Sainct Luke Seeing
then that the case standeth so let vs learne to walke in such obedience to our God as hee may make the redemption auailable which is wrought by our Lorde Iesus Christ and let vs serue him in all holinesse and righteousnesse that wee bee not bereft of the fauour which hee hath purchased for vs as wee see this people were who after they had beene setled in the lande of Chanaan were put out againe for their vnthankfulnesse Therefore let vs bee well ware that God dispossesse vs not of the grace which he hath bestowed on vs but let vs learne to take such profite thereby as all the whole may yeelde fruite to his glory to the intent he may make vs to vnderstand that as well in life as in death hee is euermore our Sauiour and our redeemer and y t we may make our boast that he hath not redeemed vs in vaine but with condition that we shoulde henceforth liue in libertie in despite of the diuell and of death according as wee haue example thereof in Sainct Paul Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes beseeching him to touch vs more and more to the quicke that being striken with such a feare as may make vs to see that of our selues we bee deade and forlorne we may yet for all y t not faile to flee for refuge to his mercie Let vs therfore seeke the way thither which is that we acknowledge ourselues to be recōciled by Iesus Christ and that hee is our peace vnto the ende according as he doeth continually declare and testifie vnto vs by the doctrine of his Gospell Eph. 2.14 And that in the meane while it may please our good God to giue vs the spirite of mieldnesse and meekenesse to the ende wee rebell not against him any more nor haue our affections any more striuing and rebelling against his Lawe but rather that wee may commit ouer our selues to his guiding and bee confirmed in the assurance which hee hath giuen vs that hee holdeth vs for his people so as he may shew by effect that hee watcheth ouer vs and that hee will continue with vs to the ende to preserue vs both in life and in death That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth c. On Munday the vj. of Aprill 1556. The CLXIIII Sermon which is the first vppon the nine twentith Chapter THese bee the wordes of the couenant which the Lorde God commaunded Moses to enter into with the children of Israel in the lande of Moab ouer and besides the couenant which he had made with them in Horeb. 2 And Moses called all Israel and saide vnto them you haue seene all that the Lorde hath done before your eyes in the land of Egypt to Pharao and to all his seruants and to all his Countrie 3 The great trials which thine eyes haue seene and the great signes and wonders 4 And yet the Lord hath not giuen you a heart to vnderstand eyes to see and eares to heare vnto this present day WHen GOD hath once shewed his wil vnto mē it ought to suffice for euer For what would wee more when wee vnderstand y t we ought to walke in the obedience of our God euen of him who hath formed and created vs to whome wee belong and who hath so dearely bought vs Needs then must men be wonderfully vnthankful whē they can forget that which God hath taught them And that is the cause why it is so often times tolde vs that wee must not turne away from the trueth when it is once knowen vnto vs. But we see howe God was faine to ratifie his Law againe the second time to the end it might be receiued yea euen of that verie people whom he had chosen and yet we see that at that time the Iewes ought to haue beene sufficiently reclaimed to obey God for hee had brought them lowe with long affliction and surely it is a thing that ought to make men y e more pliable to learn when they haue bin beaten with the scourges of God and their pride bin long punished in them so as they haue beene driuen to flie vnto God to pray him to take compassion of their miseries It may well seeme that this should make them as gentle and meeke as lambes The people of Israel were in that case but they did foorthwith forget the miseries which they had suffered they kicked against their God and they coulde not finde in their harts to receiue the yoke that was laide vpon their necke Therefore we haue here a faire lookingglasse of the naughtinesse and frowardnes of our nature for this is not written to this ende onely that we should blame the Iewes but much rather that wee shoulde consider that we our selues doe nothing differ from them vntill God haue reformed vs by his holy spirite Here then in y e person of the Iewes God sheweth vs what we are of purpose to humble vs. Therefore he saith that God commaunded Moses to make a couenant the seconde time with the children of Israel in the Land of Moab yea ouer besides that couenaunt which hee made in Horeb where the law was first deliuered It is certaine y t Gods declaring of his law was to the intent that euerie man shoulde remember this lesson both night and day and for that cause was the law set downe in writing For it is not ynough for vs to haue had God speake once but the fathers must also teach their children and euerie man must exercise himselfe in that which he hath heard y t he may frame himselfe thereafter frō day to day bee the better edified Gods intent then was y t this people shoulde bee dayly furthered and for that purpose also were the Priests ordained For I haue tolde you for what purpose our Lord had chosen them from among the people It was not for the ceremonies of the Temple onely but as it is touched in the Prophet Malachy it was to sowe good and profitable doctrine throughout all the whole lande Mal. 2.7 and to that ende also were they dispersed euerie where that the people might be retayned in the purity of Religion and in obedience to the lawe But the question here concerneth the solemne couenant When God published his law in Horeb we vnderstand that the lightnings did flie foorth Exod. 19.16 Exod. 20.18 that there was a sounde of trumpets that the heauen moued that the mountaine flamed that mens minds were afraide and to bee short that God there shewed his presence with such maiestie as all men must needes know that obedience was due vnto him Marke heere the solemnitie that was kept to make the Lawe autenticall I haue saide that this ought to suffice vs to the ende of the worlde Shoulde wee then looke to haue him to doe it againe the seconde time Seeing that God hath
rashnesse but holde our selues contented to obey God ordinance And thereof also commeth all manner of prosperitie For although men beare themselues in hande that they gayne much by following their owne imaginations and deuises and that God also doe often times permit them to haue aduancement and furtherance for a â—â—â—e oâ— purpose to blinde them yet doeth it fall out that our end is euermore accursed when wee followe our owne deuyces and giue the raynes of libertie to our lustes God as I haue sayde afore doeth in deede suffer the backeslyders to haue successe in their doings but surely they see not howe it is the iust vengeance of God and that Sathan doeth carrye them away because they flatter themselues whereuppon when they haue all things at will they despise GOD and become vnrefourmable I confesse it commeth so to passe but woe to them which for a time haue any such prosperitie for their 〈◊〉 must needes be turned to weeping and gnashing of teeth as it is in like wise accursed before God Luk. 6.28 Will wee then haue a true and a continuall happinesse and that God blesse all our labours and all that wee goe about Let vs then continue in that which is spoken in this place namely to submit our selues wholly vnto God â— and to attempt nothing but that which hee giueth vs leaue to doe For when the worlde deemeth vs most miserable and our case seemes to goe altogither backewarde and that GOD tryeth our patience many wayes so as wee bee at the poynt to creepe out of the way into holes then doth God make it manifest that there is none other happinesse but to sticke vnto him and to yeelde obedience vnto his worde This is the thing that Moses meant according to that which wee sawe heere before namely that our Lorde promised his blessing to the people Deut. 28.1 if they holde them selues vnder the yoke that hee had layde vppon their necke Let vs therefore marke it well that Satan must needes scatter vs as often as wee thinke to bee of abilitie of our selues For when wee shake off our God and prouoke his wrath then must hee make it apparant vnto vs that all happinesse lyeth onely in him and then when wee be gone away from him there remayneth nothing but al manner of miserie and although hee shewe it vs not at the first dash yet shall it appeare in the end Let vs therefore giue place to our faith that wee may alwayes sticke fast to that which is declared heere Now let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes beseeching him to vouchsafe to touch vs more and more to the quicke that being beaten downe with true repentance wee may wholy repaire vnto him seeking to bee gouerned by his holy spirite and that hee so refourme vs as we may no more liue after our wicked affectioÌ„s but that all manner gainstryuing may bee quite displaced in vs and that therewithall he make vs to feele the power of his grace so as wee may stay vs altogither vpon the same and not cease to call vppon him as vpon our father sauiour in the name of our Lorde Iesus Christ albeit that wee bee vnworthie because there are so many things in vs to make vs as straungers vnto him That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Wednesday the viij of Aprill 1556. The CLXVI Sermon which is the third vpon the nine and twentith Chapter 9 You shall therefore keepe the words of this couenant do them that thou mayst prosper in all that thou hast to doe 10 You be all standing at this day before the face of the Lord your God your heades of your Trybes your Elders your captaines and all the men of Israell 11 Also your children your wiues and thy stranger which is in thy campe eueÌ„ from the clyuer of thy wood to the drawer of thy water 12 That thou mightest enter into the couenant of the Lorde thy God into his othe the which the Lord thy God couenanteth with thee this day 13 That hee may establish thee this day to bee his people and he to bee thy God according as hee hath spoken vnto thee and as he hath sworne to thy fathers Abraham Isaac Iacob 14 I make not this couenant and this othe with you onely 15 But also with him that is heere present with vs this day before the Lorde our God and in likewise with him that is not heere with vs this day 16 For you know that wee dwelled in the lande of Egypt and that wee haue passed through the middest of the people that wee haue gone by 17 And you haue seene their abhominations their images of wood stone of Siluer gold which were amongst them 18 That there shoulde not bee among you either man or woman housholde or Trybe that would this day turne away his heart from the Lorde our God to serue the gods of those people and that there bee not among you any roote to bring foorth gall and wormewood WE haue declared heeretofore that Moses in this place did not handle a coÌ„mon doctrine but that hee recited the solemne couenant y t was made the second time when the people were in the lande of Moab And that was because that all they which were at mount Horeb were dead in the wildernesse God therfore intending that the memorie of that solemne couenant which he had made should not be forgotten coÌ„manded y t the people should be bound again that the same should be made throughly knowen so as their posteritiâ— might vnderstaÌ„d that they were a holy people as wee see that Iosua did at his death Ios. 24.25 And then was the third ratification For this cause it is sayde That they be there in the presence of God True it is that as oft as the people came into the sanctuarie to offer sacrifice God shewed them a token of his maiestie whereby they were assured that they sought him not in vaine forasmuch as his power was neere at hande vnto them But Moses taketh this word in another sense because there had bin at that time as it were a solemne couenant and a more familiar certain setting forth of Gods glorie In effect he signifieth that it behoueth them to bring a certain vprightnes and soundnes of hart in entering into couenant with God to serue honor him It is no iesting matter saith he you haue not to deale with a mortall man thinke not y t this thing vanisheth into y e aire For it is not some notary y t is to take your promise neither is it some worldly solemnitie or ceremony wherewith you nowe deale but it is God himselfe which receiueth the bond which you enter into for his part he is faithfull he wil not disappoint them whom he reckeneth for his people Therefore be
go downe into the deepe For wee haue sure witnesse and such a one as cannot faile vs. Seeing that God hath spoken let vs followe it He addeth here moreouer See I haue this day set before you life and blessing death and euill Whereby hee sheweth vs that the worde of God when it is taught vs doeth carry with it such vertue and such power that we ought to holde the things which are there tolde vs to bee as certaine as if they were alreadie done in deede The worde which Moses doeth vse in saying See as if he shoulde point with his finger to make the matter visible vnto vs doeth import that wee must yeelde such reuerence to the worde of God that wee must esteeme the thinges therein conteined to 〈◊〉 as present vnto vs. And the same is to bee applied as well to the threatenings as to the promises If God doe promise vs any thing it is not for vs to cast doubts thereof and to say Yea but how may it come to passe seeing there is no likelyhood thereof Let vs sticke to that which hee telleth vs. Likewise if God doe threaten vs wee must tremble and not doe as they doe which tarie for the strokes for they be so ouertaken vnawares as they haue not the power to crie alas they be ouer raught with feare and God giueth them not the grace to returne vnto him because they coulde not finde in their hearts to doe him the honour to submit themselues vnto him at such time as he warned them a farre off that hee is their Iudge Thus are we to practise this sentence which Moses vseth in saying That when wee heare the worde of God hee will haue vs to rest altogether thereon and to settle our wittes wholly vnto it And this ought to serue vs to double purpose that when as it shall seeme vnto vs that it is but lost time in this worlde to serue God yet notwithstanding we may not surcease to obey him waiting for the blessing which hee hath promised vs and assuring our selues that wee shall not be deceiued because he is faithfull And likewise on the contrarie part when wee be tempted to doe euill in hope that we shall remaâ—â—e vnpunished let vs bee holden backe with this bridle namely that wee cannot escape the â—rath of God because hee hath declared that hee is the Iudge to doe vengeance for such thinges The faithfull therefore in ordering their life must alwayes bee fully resolued of this that in seruing of God they bee sure that hee will guide them and that their ende shal be good and happie But in the meane while the worlde shall scorne them and they shall haue many temptations to turne them away they shall see the wicked prosper they shall see them make their triumphes and on the otherside they shall all that while see themselues goe to wracke Nowe when wee bee thus tossed wee must take our stay in the worde of GOD. Seeing that God hath promised to blesse vs when wee walke according to his will we are sure that he will not abuse vs for his worde is the infallible trueth and therefore let vs sticke vnto it Againe it seemeth vnto vs that we shoulde make mountains and work wonders when we let loose the bridle to our owne lustes Let vs feare God for he telleth vs that when men haue once misbehaued themselues Gen. 4.7 their sinne abideth stil at their doore and keepeth continuall watch so as when they haue wandered hither and thither and passed their boundes neuer so farre yet they must come to reckening Seeing it is so let vs learne to bridle our selues and not to tarrie till God execute his iudgementes vppon vs but let vs rather preuent them through feare Nowe wee see to what end Moses hath declared that he set before the eies of the people both life and good death and euill verily euen to assure the Iewes thereof that they might no longer stande in doubt And wherefore For there needeth nothing to carrie vs away as wee see too much by experience For it is a verie rare thing for men to rest them vppon the promises of God steadfastly without wauering they bee blinded with the thinges of the worlde and vnlesse God doe out of hande accomplish the thing which hee hath spoken they thinke they shal be deceiued And although they dare not accuse God of vnfaithfulnes yet can they not find in their hearts to doe him the honour to thinke him to be true Againe although God threaten vs yet are we so dulheaded y â— euery of vs perswadeth himselfe y t he shal go vnpunished and scape scotfree Seeing then y t there is such lightnes in vs that we bee so wauering we ought so much the more to put the lesson in practise which is set downe heere Now as touching life and good it is asmuch as if he should say all manner of happinesse and likewise by death and euill is ment all maner of wretchednes Indeede this present life is not the full measure or perfection of the blessings which God hath promised vs. It is no more but a certaine tast of them Death also is but a little token of Gods wrath The state of the life to come is the perfection both of weale and woe But Moses speaking vnto the people that were yet holden vnder the figures and shadowes of the lawe did name life and thereunto added this worde blessing to signifie that the people by seruing of God shoulde bee blessed euen in all manner of felicitie and contrarywise that they must of necessitie looke for all manner of wretchednesse if they did fall away froÌ„ the seruice of God For the better confirmation hereof hee saieth This day I commaunde thee to loue the Lorde thy God and to keepe his commaundements and to cleaue vnto him that thou maiest come to possesse the Lande which hee hath promised to thy fathers Heere is a confirmation to holde the people conuicted that they might haue no occasion to reply any more but be compelled to confesse that the Lawe of God serued to call them to saluation if so bee they had obeyed him And contrariwise that it shoulde bee vnto them a good Testimonie of their condemnation so as they coulde not pretende any excuse seeing they were so well instructed and yet continued hardhearted and stubborne still Moses sheweth this by the stubstance that is contained in this doctrine What is it saieth hee that I haue inioyned thee It is that thou shouldest loue the Lorde thy God Hath not nature left this marke imprinted in our heartes namely that wee bee created euen to this ende to loue our God Wherfore are we in this world Wherfore doth God keepe vs heere Is it not reason that he should haue some homage of vs and that forsomuch as wee be his creatures wee shoulde haue an eye vnto him he bee the scope of our life If it be not so what order will there be Wee
is tolde them y t God sheweth himselfe in Baptisme and in the supper also they make Idols of those visible signes thinke that God is inclosed in them Therefore it is sayde that he is in heauen But yet we must not imagine it to be in power onely but wee comprehende him not in our vnderstanding And that is the cause why the holy scripture stammereth and stutteth after our rude maner saith that God commeth downe as I haue say dee not for y t he shifteth places touching himselfe but it is sayd in respect of vs. Wherfore let vs learne to conuert to our profit all the signes y t God hath giuen vs of his prâ—sence in such sort as we may therby honor him as in his glory celestiall by lifting vp our mindes aboue all the world That is the thing which we haue to gather Now let vs come to y t which is here recited Behold thy dayes are come that thou shalt dy sayth God to Moses thou shalt goe sleepe with thy fathers this people shal arise saith he go a whoring after straÌ„ge Gods or else the Gods of the strangers When God told Moses in this wise that he must die we perceiue thereby that he strengthened him and that this tidinges of death was not to make him afrayd And in deede if we be not alwaies ready to depart the world when it shall please God to fetch vs what profit receiue we of all y e doctrine that is preached vnto vs What doth God purpose when we be taught in his word but to giue vs to vnderstand y t he placeth vs in this world as in a passage y t we must be strangers heere that our inheritance is aboue and y t we must be new-shapen from day to day by putting away froÌ„ vs all our affections whatsoeuer else is of the old man to the end we may come vnto him vntill y t he hath clothed vs w t his heauenly glorie Thus ye see how it is the purpose of God to draw people from the world to bring theÌ„ vnto himself But now if we be so giuen to this present life that God must plucke vs away from hence as it were by force and y t when his will is that we shall die we be full of spite rage and torment ourselues thereat we shewe well that we vnderstande not what the word of God meaneth and that we neuer had such tast thereof as was requisite Let vs therefore by the example of Moses be so disposed to dye that whensoeuer it shall please our Lorde to take vs away from hence we may be readie to goe and to depart out of this prison of our bodie If it be alleadged that wee haue not so much profited as Moses and that wee bee not so farre forewarde as hee it is out of doubt that God bestowed on him a special grace which was not coÌ„mon to all is very rare to be found For it is no smal matter when it is sayde y t there neuer rose vp a Prophet in Israell Deut. 34 1â— so great nor so excellent as he But yet notwithstanding we haue the Gospell which Moses hadde not Albeit that God gaue him largely of his spirite more than wee haue yet had not he the doctrine of the Gospell but in shadowe and figure because Iesus Christ was not yet manifested hee had the sacrifices of the lawe as well as the rest of the people And whereas our Lorde Iesus is come to bee our life we know that he is now ascended vp to heaueÌ„ we know that first he was beneath in the deepe that is to say that he satisfied the wrath of God to the ende to redeeme vs from eternall death Seeing wee haue such an aduauntage what excuse is there if we bee afrayde when death is talked of vnto vs and thinke that all is lost for our part So then let vs marke that to bee well learned in the gospell it behoueth vs to knowe aswell what it is to diâ— as what it is to liue And howe We must noâ— be tyed vnto this present worlde nor make account to dwell heere for euer but wee must haue the one foote vp as they say as folke ready to goe Also wee must consider howe fraile our life is and euen in our full health wee must alwaies haue death before our eyes For the performaunce whereof let vs looke vp to the heauenly life y â— is promised vnto vs whereof also we haue so good a pawn in our Lord Iesus Christ. That is the way for vs not to be afraid whensoeuer God shal make vs to vnderstand y t our end is nigh and shew vs that he wil take vs vnto him I say it shall neither abash vs nor make vs afrayde but we shal be determined to go vnto him with a good will as no doubt but Moses receiued that tydinges with great ioy as if hee should haue sayde Wel Lorde I haue finished my course I haue trauailed in y e world so long as I had power and strength and now beholde I am old drooping but yet shall I be restored in thy saluation Seeing then y t it is thy will to sequester me from all the troubles of this world behold I am nowe readie like as I haue continued in the world so long as it was thy wil euen so doe I nowe desire nothing but to yeeld my selfe vnto thee And for the same cause S. Paul sayeth that the Christians turne all thinges to their owne benefite 〈◊〉 1. â—1 aswell death as life For if we liue in this worlde though it be in miserie wretchednes so as we be afflicted and despised and tormented and seeme to be as people cast away yet doth y e same turne to our profite and aduantage And why For all our afflictions be blessed in our Lorde Iesus Christ because God maketh them auailable to our saluation according as it is sayde in the eight to the Romanes 〈◊〉 1.2 that the thinges which seeme to hinder our felicitie are in deede giuen vs of GOD as helpes and furtheraunces thereof When it commeth to death we know that Christ Iesus had victorie thereof and y t seeing he is rysen we be assured y t forasmuch as we be his members and haue one common life together with him therefore wee shall not perishe Thus doth death turne to our gaine and profite and we haue cause to reioyce in all respectes Moreouer where it is sayd That after the death of Moses the people will rise there is no doubt but y t this greeued Moses For he bare such a feruent zeale to the welfare of the people that he forgot himselfe and said 〈◊〉 32.32 Race me out of the booke of life and let the people bee saued See heere howe Moses was content to bee cuâ—te off yea and euen to be damned so that God would saue the people not because that that was possible but he was so
rauished that hee had no care of himselfe Nowe therefore when he heard that the people would fall away from God there is no doubt but his heart was mortally wounded But what Yet must hee needes heare these tydinges full of sorrowe and anguish Heerein we see how God did exercise him euen vnto y e end We must not therefore suppose that Moses discharged his duâ—tie as it were with dailyaunce but that he had terrible hartbyting so as he was tossed too and fro and God gaue him alwayes dreadfull grypes of minde But yet neuerthelesse he did still continue And therefore when we see that matters fal not out as we wold albeit that we haue faithfully laboured and it seeme that our trauaile is vnprofitable and that Sathan will throwe downe that which we haue indeuored to set vp and thinges fall out to trouble and disorder let it not turne vs aside from the good way let it not repent vs that we haue serued our GOD let it content vs that our labour is acceptable vnto him for although it be not so profitable vnto men as were to be wished yet haue we done such a sacrifice vnto God as he doth receiue and accept Yea but yet if men fare litle the better thereby wee may be sorrie and sigh therefore Neuerthelesse we haue not lost our time because God liketh well of our dooinges That say I is the thing whereby the ministers of Gods worde should coÌ„fort themselues at this day when they see the worlde so drunken as we see it is and that in steede of going forwarde the greater part goeth backewarde and that whereas Gods worde is so preached vnto them that the very walles doe ring of it yet doe they but make a scoffe of it When we see such thinges let vs resort to God and say Alas Lorde thou knowest wherfore thou hast employed vs hereunto and albeit that thy doctrine be so slenderly receiued of the worlde yet is it alwaies a sacrifice of good sauour vnto thee according as Saint Paul sayth Beholde sayth he it behooueth our preaching to be as the sauour of death to many people 2. Cor. 2.15 They be the missebelieuing which be hardened against God but howsoeuer they fare that sauour is a sweete sent to our God forasmuch as it is his will that his Gospell should be preached vnto all creatures And all the faithfull in generall ought to apply the same to their owne vse specially when wee deale vprightly with men and they render vs euill for good For then it seemeth that the thinges which we haue indeuoured to doe for their welfare are taken in disdayne and by meanes therof we coÌ„monly repent vs by reason of our frailtie What then We must arme ourselues with stedfastnesse in this case And although there be neuer so great vnthankfulnesse in the world yet must we neuer be sorry that we haue obeyed our God No but the issue is not answerable to our desire There is no remedie Let vs be contented that our God alloweth our obedience So much concerning that point Moreouer whereas it is sayd that the people will rise vp God telleth of a change that whereas they shoulde holde them quiet vnder the bridle which God had giuen them they would rise vp proudly and stubbornely through inordinate desire seeke to shake off the yooke which was layde vpon their necke By the sight heereof we may learne what our owne nature is For it is certaine that heere God ment to shewe vs as in a glasse what wee be vntill such time as hee hath wrought in vs. Nowe then when we be taught in the doctrine of the Gospel what is our dutie but to hold ourselues quiet without wrenching either hither or thither as we be too much giuen by nature The word of God then must hold vs in and settle vs that we couet not newe changes euery day euery minute of an houre but that God may haue the obedience that is due vnto him and wee followe that which he commandeth vs. Thus ought the word of God to preuaile in vs to keepe vs quiet But yet we see howe the children of Israell dealt in that behalfe and howe they rose vppe that is to say that they changed and could not keepe themselues in the obedience of God At the same point are we Therefore let vs mistrust all our owne conceites When so euer any thought comes in our minde or whensoeuer we take any thing in hande let vs euermore suspect it for feare least wee shake off the yoke which GOD hath layde vppon our neckes and let vs vnderstande that God must guide vs to the ende Seeing then that we be so wauering by nature let vs learn to submit ourselues the better to the word of God not to enterprise thinges of our owne heades as who would say I will doe this I will doe that for as soone as we followe our owne wit and aduise we become stray beastes There is no more then for vs to doe but onely to liue in continuall obedience And for somuch as our Lorde hath shewed vs howe he would haue vs to walke let vs hold vs thereto not follow our tickling lustes to be carried too and fro by them After that manner are we to practise this place where it is sayde That the people would ryse vp after the death of Moses True it is that wee ought to haue our hearts alwayes lifted vppe to Godwarde but yet must they also bee brought lowe through humilitie and we must not lift vp ourselues with pride and presumption tâ— cast away that which hath beene taught vs. Nowe let vs kneele downe before the maiestie of our good God with acknowledgement of our sinnes beseeching him to vouchsafe to receiue vs to his mercie And forasmuch as wee know we bee no better than these whom we see here condemned euen before they were borne according as it is heere spoken of them which should succeede after the death of Moses let vs pray to that good God that seeing he knoweth the vices that be in vs that we bee not able to helpe it vnlesse he worke by his holy spirite he will therefore clense vs from all wicked affections and so subdue vs vnto him that though we be straied away by nature yet notwithstanding he suffer vs not to continue still in our iniquities but that being drawen vnto him as he hath once called vs thereunto we may continue constantly therein and so perseuere vnto the ende and that in the meane while hee will vpholde vs because he knoweth vs to be weake vntill hee hath fully restored vs by his power That it may please him to graunt this grace not onely vnto vs but also vnto all people and Nations of the earth c. On Wednesday the v. of May 1556. The CLXXVI Sermon which is the fourth vpon the one thirtith Chapter 17 Is it not because my God is not with me that these euils haue found me out
sayeth generally that GOD calleth the thinges which are not Rom. 4.17 1. Cor. 1.28 as though they were Ye see then howe our first being is when GOD calleth vs to the knowledge of his trueth according whereunto Saint Paul sayth in an other place 1. Cor. 1.30 y t our being is of God in Iesus Christ insomuch that we haue nothing at all before that time because there is nothing in vs but corruption Seeing the case standeth so men can not looke for any thing but eternal death vntil God haue reached them his hand and gathered thē home to himselfe That is the thing which we haue to remember in this text where it is sayde that God would prouoke the Iewes to ielozie by a people which were no people Furthermore let vs marke that whereas we haue beeing at this day that is to say whereas God hath aduaunced vs according also as hee sayth by his prophet Esay I haue brought vppe children and aduaunced them forasmuch as God dealeth so graciously with vs as to put vs in the place of them that were his naturall children euen vs which were as children borne out of time let vs assure our selues that if wee prouoke God to wrath and make him as it were iealous he will surely rayse vp other Nations in our steede according to this saying of our Lord Iesus Christ to the Iewes The kingdome of God shall be taken from you This threat is spoken to vs nowadays For as sayth saint Paul if God haue not spared the naturall braunches of the oliue but haue cut them quite and cleane off and cast them into the fire how shall hee spare the wilde ones What shoulde wee haue who were barreine by nature Could wee say we were the children of Abraham and that God had adopted vs at the first No. For as long as the doctrine of saluation was among the Iewes our forefathers were as rotten members they had no hope of saluation they were without GOD in this worlde as sayeth Saint Paul But nowe wee bee come to the heauenly kingdome Because the Iewes are departed from it through their owne vnthankefulnesse and fallen from the degree wherein they were GOD hath aduaunced vs to it euen against nature And thinke wee then that if wee become like those which were our superiours in dignitie GOD will not in the ende powre out the like vengeaunce vpon vs as wee haue seene vppon them Yes and therefore let the Iewes bee a lookingglasse for vs to make vs behaue ourselues humbly that we abuse not the grace of GOD. True it is that wee must be assured that GOD will holde out to the ende in the thinges which he hath begonne for our welfare specially if we on our side be not so malicious as to disappoint his grace But if we followe those which haue gone before vs let vs not thinke to speede better than they haue done Thus yee see what wee haue to beare away in this Text where it is sayde that God will prouoke his people to iealozie by such as were not a people aforetimes And Moses sayeth That they shall be a foolishe Nation And it behoueth vs yet againe to marke this well For we imagine ourselues to be verie wise and that is the thing which plucketh vs backe from submitting ourselues obediently vnto GOD and disappointeth vs of the modestie to embrace by faith whatsoeuer is propounded to vs in his name But heere the holy Ghost bewrayeth vs what we be to witte that there is nothing in vs but starke folly vntill GOD haue inlightened vs. What must bee our wisedome then Euen that which we learne in Gods schoole Heereby all selfe weening is beaten downe that menne should not imagine themselues to be of sufficient abilitie to gouerne themselues nor despise the doctrine of GOD but yeelde themselues teachable thereunto And herewithall let vs marke also that generally God ment to bereaue men of all glorie in that he sayth that they be not at all and that they be but fooles that is to say that there is nothing in thē but reprochfulnesse And hee addeth foorthwith that his wrath shall be kindled and that it shall enter vnto the bottomlesse pittes and consume the Lande with her fruites yea euen to rootes of the Mountaines Heere Moses ment breefly to touch those yet better and neerer to the quicke which were so bedoted that they could not come to the knowledge of their sinnes And he not onely spake to y t people whom he knewe to be stubborne and stiffenecked Exod. 34.9 but also through the power of Gods spirite he prophecied of those that were to come As for Moses he knewe them not to outwarde appearance but GOD who knoweth what men are gaue his sentence vppon them aforehande And forasmuch as hee seeth them so blockish he handleth them in their kinde saying Goe too I see you be not greatly moued at my threatning and that ye proceede from euill to worse but I tell you that my wrath will bee no light fardle to beare as though I gaue you but a yerke with my rodde by the way What then It is a fire that burneth vp all afore it as we haue seene heeretofore in the fourth chapter Deut. 4.24 where it is sayde Knowe thou O Israel that thy God is a consuming fire This was expresly spoken for the hardenesse of the peoples hearts For it is certeine that God is desirous to shewe himselfe louing towardes vs conditionally that we come vnto him with all meekenesse and be readie to followe his voyce taking him for our sheepehearde and behauing ourselues towardes him as his sheepe If wee doe so then will not God fray vs nor shewe himselfe terrible to vs. But if he see vs play the wilde beastes so as wee can not by any meanes be tamed then is hee faine to vse rigour according to this saying of his in the eighteenth Psalme Psal. 18.17 that hee will bee harde to such as are harde and that if men shew themselues vnreformable hee also will come roughly against them and they shall finde nothing in him but vtter terrour and dreadfulnesse After the same manner is it in this text where he sayeth My wrath shal be as a burning fire Yea and thinke not sayth he that I will burne but the chaffe and the strawe for I will burne vp the verie grounde there is not so hard a mountaine but it shall melt before me yea euen to the verie bottome and there shall not be so deepe a pitte but I will go to the verie bottome thereof Now we see what the purpose or intent of Moses was in this place And heereby let vs take warning not to tempt God accordingly as the Apostle in the Epistle to the Hebrewes applyeth the forealleaged text to the same purpose My friends sayeth he knowe ye that God is a consuming fire Hebr. 12.18 and therefore let vs liue in his feare not tempt him as
be out of hope of our saluation and giue ouer the promises thereof that haue bin made vnto vs. Thus doe we now see the meaning of Moses and also in how great stead his doctrine may stand vs if we can haue the skill to apply it well to our vse Now it is said for a conclusion Ye people or nations prayse ye the people of God Here Moses directeth his speech to all infidels and heathen folk to the intent that the exhortatioÌ„ which he hath set downe heretofore may haue the more force Hitherto he had spoken to the belieuers and to such as haue eares to heare God withall and to such as he calleth to his schoole Howbeit forasmuch as there is so much troublesomnesse and scrupulousnesse in vs as is pitifull to see Moses meant to giue vs yet one meane more for our better confirmation in respect wherof he sayth Consider my friends see how your God comforteth you in the middest of the chastisements which he sendeth you Although ye haue offended him deserue to haue extreme rigor vsed towardes you without any abatement of his corrections yet notwithstanding to shewe that hee would not haue you to perish nor y t you shoulde feele him but as a Iudge onely he sheweth again that he will haue pitie vpon you and repent him of his smiting of you after that fashion and that he will withdrawe his hand And if you beleeue not this yet neuerthelesse y e infidels must needs beleeue it Although they be destitute of reason although there be not one sparke of light in theÌ„ although they be as brutish as beastes that neuer heard speaking of the liuing God yet shall they perceiue this and their experience shal be such Psal. 32.12 that they shall be driuen to say Blessed is the people whose father sauiour God sheweth himselfe to be Euen they I say shal blesse you Now when the dumme are able to speake the blinde to see the deafe to heare shoulde not they that haue bin inlightned by Gods word to whom he hath giuen tongues to magnifie his name should not they see nor perceiue a whit What excuse then shall there be for them Now then wee see why Moses hauing exhorted the faithfull to repentance hauing shewed them that God will haue pitie mercie vppon them after he hath corrected them for their faultes offences turneth his talke to such as were blind had not any knowledge or tast of the trueth namely to the heathen of purpose to make vs to perceiue the better after what sorte God causeth vs to feele his goodnes euen by experience sealing it vp in our harts by his holy spirit which is named the â—arnest penny and the seale of the hope of our saluation 〈◊〉 1.12 the causer of vs to take hold of all the good thinges which we receiue at Gods hand Now then if we know nothing therof that the infidels by beholding Gods wonderfull working after a manner vnaccustomed among men be inforced to say O what a thing is it to be of the number of Gods people ought not we to haue a more liuely knowledge thereof such as may comfort vs in our afflictions so as we may not cease to call vpon our God to hold vs continually vnder his obedience and to haue alwayes wherwith to asswage the bitternes of our sorrowes Truely the thing that Moses rehearseth here is shewed vs in the example of Balaam For he was a false Prophet hee was an enemie of God hee was such a one as had his tongue to sale and his heart vppon his powch seeking to turne the trueth into falshood and yet for all this as though God had held him vppon the rack he was inforced to vtter this speech Let my soule dye the death of the righteous 〈◊〉 13.10 He speaketh there of the people of God saying Who art thou Israell Who is hee that can doe any thing against thee seeing thou standest in the fauor of thy God Was a deceiuer and an vnderling of Satan faine to say so Yea verely For it is Gods will that his will which hee hath witnessed already to his people by his lawe and by his word should be knowen and further confirmed euen by the mouth of his open enemie Balaam was faine to say that the death of the Iewes was more to be desired than the life of all other men because God held them for his people So then let vs marke well that whereas Moses sayth Ye Nations or ye Gentiles prayse yee the people of God it is as much to say as declare ye that God hath wrought after such a fashion as it is not for men to doubt any more but that for his adoption sake in that he hath voutsafed to choose the linage of Abraham he will haue it knowen that therein he hath layd forth the infinite treasures of his goodnes And forthwith he addeth that hee will reuenge the bloud of his seruauntes and requite vengeance to his enemies but bee mercifull to his land and to his people Here are three thinges in effect which I wil touch in few words and it wil be enough to conclude this song withall The first is that God sayth He will reuenge the bloud of his seruantes Now vnder this saying hee sheweth vs that wee may well be afflicted for a time so far forth that euen our very bloud shall not be spared whether it be that God punish vs for the faults which we haue committed against him or that his will be to try our patience The thing then whereof wee bee warned is that if God thinke good to haue our bloud shed we must not thinke it straunge nor shrinke from the promises which he hath made vs in auowing himselfe to bee our God and the defender of our lyfe Neither must we think that those promises are disanulled though our God suffer vs to be handled so cruelly But let vs tary the time till he reuenge our bloud for hee will then shewe how deare and precious our lyfe is vnto him Thus much coÌ„cerning the first point As touching the second he sayth that God will requite his enemies with the lyke to the ende wee should knowe that all the felicitie of the wicked and of the despisers of God shall be accursed Psal. 37. â— therefore that we must not repine at them therfore Now then if wee see Gods enemies to bee rich to haue their ease in this world and to welter in all pleasure let vs let them alone and not be drawen do spire them or to intermeddle our selues with theÌ„ For why God 's vengeance which is yet vnseene must come before our eyes be considered by faith we must also remeÌ„ber how it is said Luke 6.25 Cursed be you y t laugh for ye shal weepe Forasmuch then as the laughter of y e despiserâ— of God must be turned into mourning weeping and gnashing of teeth let vs
sticke to his word and sith it is our life let vs assure ourselues that it wil not deceiue vs nor beguile vs if we trust vnto it For why It shall not returne void from vs that is to say when we haue once admitted it in it wil take such roote as Gods power shall euer be at hande to vs and God shall sooner renounce himselfe than not performe his promises True it is that we shal not see it out of hand but yet must we be fully resolued thereof and patiently tarry til y e fit time be come for our lord to shew that he ment not to iest or to dally in telling vs that he would be liberall vnto vs. Now sith it is so let vs learne to be the more desirous to receiue Gods worde in respect of the profite that it bringeth vs. For God thinketh it not ynough to shew vs the maiestie that is in his word to the intent we should be humbled to obey it but his mind is also to allure vs that we might be in loue with it And to that ende doeth Moses speake it heare He had magnified the word sufficiently heretofore shewing that it proceedeth from God and that heauen and earth shall beare witnes against vs if we refuse it but now he addeth another reason to induce men the better to heare God yea and to heare him desirously namely that God will prolong their dayes in the land which they go to possesse at leastwise if they suffer themselues to be taught by him And why For we be all poore silly soules without hope of saluation if we continue in the state of al mākind All the life which men weene thēselues to haue in this world is but as a way to hell vntill God haue turned vs to the better and haue taught vs what is saide in his woorde As touching that which he addeth saying That they shall lengthen their daies when they bee passed ouer Iordan I will treate thereof to morow if it please God Now let vs fall downe before the Maiestie of our good God with acknowledgement of our faultes praying him to make vs so to feele them more and more as wee may learne to turne againe vnto him and make the great number of exhortations auailable which moue vs dayly so to doe and that when he layeth before vs our sinnes and threatneth vs with his wrath we may be so conuicted as we may not continue hardened in euill but returne vnto him and pray him to bee so gratious vnto vs as not to suffer Satan to haue dominion ouer vs but rather to make vs indeuour to reform ourselues in such sort as that our hearing of his word may cause vs to amend and bring vs backe to him and frame out whole life according to his will That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth c. On Fryday the xix of Iune 1556. The CXC Sermon which is the thirteenth vpon the two and thirtith Chapter 48 And the same day the Lord spake vnto Moses saying 49 Get thee vp into this mountaine Abarim the mountaine Nebo which is in the land of Moab oueragainst Iericho and there take a view of the land of Chanaan which I giue in possession to the children of Israell 50 And thou shalt dye vpon the mountaine which thou goest vp into and be gathered vnto thy people like as Aaron thy brother dyed vppon Mount Hor and was gathered with his people 51 Bicause ye sinned against me among the Children of Israell by the waters of strife in Cades in the wildernesse of Sin For yee sanctified me not in the presence of the Children of Israell 52 Therfore thou shalt see the land before thee but thou shalt not enter into it namely the land which I giue vnto the Children of Israell THis historie hath bin touched alreadie heretofore in the first Chapter Deut. 1.37 where Moses declated that he was depriued of the benefite which he had looked for that is to say of inioying the inheritance which God had promised to all the linage of Abraham Now the ful time was come and Moses had bin appointed of God to deliuer the people by reason whereof there was great likelihood that he aboue all others should haue gone into that land But when he was to haue set his foote into it then behoued it him to die and that was a verie hard case for him Hee made mention thereof afore to shewe to the children of Israel howe great and excessiue their lewdnesse was seeing that he was punished for their sakes For the mischiefe came not of himselfe hee had not consented neither to their murmuringes not to their blasphemies but rather had strayned himselfe to withstand them Yet notwithstanding his constancie was not so great as was requisite Onely bicause hee was as a man amazed and glorifyed not God with such stedfastnesse as hee ought to haue doone hee was banished from the land This doeth he charge them with to their reproch And here he repeateth againe how that after he had published the lawe God told him againe that he should beare that punishment of not entering into the lande of Canaan and therewithall he telleth him immediately of his death Nowe first of all if wee reade what is written by Moses himselfe it will seeme that he ouershot not himself in the place y t is called Meriba which aforetime was named Raphirim Exod. 17.7 For there perceiuing the people to cry that they died for thirst hee called vppon God Moses doeth not take part with them that stormed after that manner hee was no fellow with them hee repyned not a God but rather went to him with all humilitie saying Alas Lorde I am a mortall man and how may I satisfie this people vnlesse thou prouide for them Moses resorted vnto GOD his meaning was not to prouoke him to wrath therewithall it should seeme that he looked that God should woorke after his accustomed manner that is to say that hee should shewe foorth his power Now then if a man looke vppon the outward apparance of the matter it will seeme that Moses behaued himself faithfully and that he was not to be blamed Yet notwithstanding hee is condemned both he his brother Aaron And why Hereby wee see that wee must not alwayes weigh our sinnes in our owne ballance for that will euer deceiue vs according to this saying of Salomon Man thinketh his owne wayes to bee right Prou. 21.2 but God weyeth mens hearts Therefore when men haue acquit themselues they haue gained nothing thereby For sometimes the lewdnes lyeth hid within God seeth it and it is he y t chalengeth to himselfe the office of searching of all thoughts Then by the example of Moses we be warned not to flatter our selues For although our sinnes be hidden from men yea and that we our selues cannot comprehend them wee must not vnder colour thereof
vnto him that y e land was not the cheefe heritage whereunto the children of Abraham were to attaine Here therefore wee haue a sure record that although the fathers which liued vnder the Lawe had not the heauenly lyfe so lightsomly largely reuealed vnto them yet did they grounde themselues thereupon laboring to attaine therunto and were not wedded to this world as if that had bin the marke they amed at and that they had bin tyed to it to say Well God hath chosen and adopted vs to possesse a good and fatte land to the intent wee should bee fostered therein For if the people had but thought vppon that what had become of Moses who was the excellentest prophet that euer God raysed vp vntill the comming of our Lord Iesus Christ as wee shall see in the last Chapter That is the cause why Moses beheld y t land and vewed it afar off Deut. 34.10 And although hee neuer ate one graine of the corne thereof nor tasted one drop of the wine yet did it suffice him to see that God had not disappointed his people It is to bee concluded then that Moses had a further forelook and stood not musing vppon the transitorie inheritance but considered full well that when wee be made the children of God it is to the ende wee shoulde liue euerlastingly with him Seeing then that Moses had that let vs vnderstand that the fathers were not without cause called the children of God which thing they were not vnlesse they were heires with vs. And forsomuch as they tended to the heauenly lyfe which notwithstanding was shewed to them but afar off let vs take the more courage to vs seeing that God is come neerer vnto vs after a more familiar maner euen in the person of our Lord Iesus Christ. Therefore let all these things moue vs that our faith may waken vs and withdrawe vs frō all the impedimentes of this world so as we may keepe on our way to the euerlasting rest which cannot faile vs. Now whereas it is sayd vnto Moses that hee shall bee gathered vp with his people hereby our Lord meant that hee was of necessitie to passe the common way as they say of all mankinde and that his case should be no better than of all the rest of Adams children Truely this woulde trouble vs if there were no more than so But I haue spoken already of y e special promise whereuppon Moses was grounded Neuerthelesse our Lord shewed him that forasmuch as he was descended of Adams race it behooued him needes to dye And this accordeth still with the matter which I speake of euen now namely that we shal neuer take sufficient taste of Gods goodnes and promises vntil we be brought low in ourselues y t we may know our own needines and what y e lyfe is which is promised vs and which we obtein by Iesus Christ. We think not vpon any of all these thinges except we first know the death y t is purchased vnto vs by Adam that the same dwelleth in vs and holdeth vs prisoners in his bands If we knowe not that wee bee cursed of God by nature and that we haue no other hope but rottennesse as touching our bodies and that as touching our soules we be reiected of God feele that he is against vs and that he is our Iudge y t he will vtter forth all his maiestie to our confusion Vntil such time as we feele all these things it is certeine that we will neuer seeke the remedie that is offered vs in our Lorde Iesus Christ nor receiue him with such reuerence as to become lyke poore hungry soules So then we see how we haue neede of this warning that we must be gathered vp With whom With those which haue gone before vs. And without that what comfort shall wee haue Lesse than the brute beastes haue For if we thinke vpon nothing but death we goe all into rottonnes our bodies be in no better plight than the bodies of Asses and Dogges And againe as touching our soules we must needes bee separated and cut off from God and feele him to be against vs. That then is our state And therfore whensoeuer we heare any speaking of death let vs by and by bethinke vs of Adams sin of the corruption of our nature and of all the vices that dwell in vs which serue all to cut vs off as rotten members from Gods house and kingdome When wee haue bethought vs thereof and that we be so dismayed as we know not where to become for the terror that shall haue caught holde of vs let vs repaire to Iesus Christ Iohn 11.25 and sith we knowe that hee is the resurrection and the lyfe let vs take courage to offer our selues vnto death and let it not greeue vs to be done away seeing wee haue promise that we shall be restored againe And so when wee haue bethought vs of all the nations of y e world and of all Adams ofspring let vs come to the people whom God hath sanctifyed and chosen to be his heritage Seeing then that we shall be gathered vppe with the righteous surely it is a good gathering and therein lyeth all our rest cōtentation so as death shal be sweete vnto vs. And although wee must of necessitie passe that way with all other creatures yet dooth God take vs and keepe vs as his chosen children and to be ioyned to our Lord Iesus Christ who is named the first borne from among the dead And to the intent we should bee the first fruites of the resurrection and of the quicke hee hath gathered vs to himselfe and matched vs with y e holy Patriarkes Prophets and Apostles That say I is the thing which sweeteneth all the sorrowes that we can conceiue Now in the end it is sayd yet again vnto Moses That he sanctifyed not Gods name among the children of Israel and therefore hee should see the Land euen the Land which God had giuen to his people Here we haue to marke that it is not enough for vs to absteine from doing euill but that we must also sanctifie Gods name when we see men misuse it through their leawdnesse And in very deede the chiefe thing that God requireth Matt. 6. ◠is that his name should be sanctifyed for it is the first petition which we make And by that order our Lord Iesus Christ sheweth vs full well that wee must begin at that point as for example when he saith First seeke yee the kingdome of God what dooth that signify Matt. 6.33 That we should seeke to exalt God that all the world shoulde obey him and that his maiestie should be knowen to the end that all prayse of wisedome righteousnesse goodnes and power might bee attributed vnto him That is the thing whereunto euery of vs ought to put his indeuour True it is y t we ought in deede to sanctifie the name of God that is to say to dedicate our selues euery man
them wee may exercise our selues continually in calling them to our remembrance and in mourning for them so as hee may haue pitie vpon vs and not onely forgiue vs all our sinnes whereby wee haue offended him but also rid vs cleane of them and redresse vs in such wise by his holy spirite as our whole seeking may be to dedicate ourselues vnto him and that his name may be so sanctified among vs as that in the end wee may come to his glorie as he hath prepared it for all such as doe here yeeld and submit themselues to his yoke That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth c. On Saturday the xx of Iune 1556. The CXCI. Sermon which is the first vpon the three thirtith Chapter HEere followeth the blessing wherewith Moses the man of God blessed the children of Israel before his death and sayde 2 The Lorde came from Sinai and rose vp from Seir vnto them He appeared brightly on mount Pharan and came with ten thousands of Saincts hauing at his right hand the Lawe giuen in fire for them 3 Yet loueth he the people and all the Sainctes are in thy hands and they bow downe to thy feete to receiue of thy wordes WEe knowe that Gods word is ordaind chiefly to this vse that we shoulde be assured of y e good wil loue which he beareth vs. For w tout that also there is no hope of saluation wee be vndone and to be shorte there is no religion For how shall we feare God vnlesse wee knowe that all our welfare lies in him and that we dare seeke him with a right faith But that is vnpossible vnlesse he call vs vnto him and that wee haue assurance that if wee come vnto him we shall be receiued That is the cause why God in all ages ordeined that those which are the teachers of the people should blesse them in his name that is to say assure them that God receiued them and was mercifull to them For so dooth y e worde Blessing import True it is that wee blesse one another by prayer And when it is sayd of a priuate person that he blesseth his neighbor it betokeneth that he wisheth him all good But there is a speciall kinde of prerogatiue in those whom God hath appointed as in his owne person to beare abroad his worde and to preach it For they in blessing are as witnesses of God and agentes in his behalfe And in very deede as we haue seene heretofore as oft as Gods word is preached it is a solemne act whereby he couenanteth with vs and lyke as he will haue vs to professe our selues to be his children and to giue our selues to his seruice so dooth hee bind himselfe to be our father and sauiour That is the cause why we haue now here y e blessinges of Moses which he made before his death And it is lykely that this was thē done when he was ready to yeelde vp his spirit vnto God For he had bin commaunded afore to go vp into the mountaine where he had nothing else to doe but to go seeke his graue which notwithstanding remained vnknowen Deut. 34.6 as we shall see hereafter At such time as he was to take his leaue of the people he pronounced these blessinges here present By what authoritie As one appointed to yeelde record of Gods good wil. Also he ratified that which had bin done before by Iacob to whome God had giuen the lyke charge commission For wee reade of the blessinges which Iacob made ouer his children Gene. 49. how they were not as a houshold prayer when a father making his last will beseecheth God to bee mercifull to his fatherles children Iacob went not that way to worke but being a Patriarke and knowing whereto God had called him hee vttered what was to come accordingly also as we see how hee speaketh by the spirit of Prophesie And in good sooth yee see he was a poore man such a one as was constreyned by famine to goe into Egypt he possessed not a foot of land in y e whole world and yet hee assigned inheritaunces to his children Thou shalt haue such a portion by the sea-coast Gen. 49.10.13.20 Thou shalt haue the pasture grounds Thou shalt be a delicate soyle for kinges so as y e bread which shall be made there and y e sweete fruits of thee shal bee their strength thou shalt haue y e royall scepter thou shalt be aduanced thou shalt reigne among thine enemies As for thee thou shalt be scattered but yet shalt thou haue ease of body although thou be faine to remoue here and there Seeing then that he tooke order after that maner for the land of Canaan that although he was driuen thence by famine yet he alotted it out by portions to his children spake he as a mortall man Let vs knowe then that God gouerned him by his holy spirit and there came not that worde out of his mouth which was not as a heauenly oracle Now hereby the people were edifyed so as they knew that God had chosen them with condition that they should enter into the inheritance which he had promised them When the children of Israell were in Egypt after the decease of their father they were by this meanes certifyed y t God had not forgotten his promise but that hee woulde performe it when the time came They were fed with y t hope and to hold them thereunto God had giuen thē occasion enough if their own vnthākfulnes had not letted thē This being done after that they had bin deliuered out of the land of Egypt and were to inioy the Land which had bin assigned them long afore God made Moses to speake and draue him to vtter that which he had determined to doe as touching the childrē of Israell And in verie deede wee see that the things which had bin spoken afore by Iacob are partly rehearsed here againe for the larger confirmation of them And againe the things which were not reuealed at that time are set downe here so as the people of Israell might here beholde their owne state to come whereby they were taught that God had a speciall care of thē For seeing hee declared first by the mouth of Iacob and secondly by the mouth of Moses all that hee meant to doe to the people of Israell did hee not shewe that hee was neere them and that hee tooke them to bee as of his flocke and that hee preferred them before the rest of the whole worlde For it was not with them as with those which are straungers to God Although hee held and accounted those for his creatures yet did hee not take them for his Children to gouerne them and to direct all their steppes so as nothing shoulde befal them but they might know howe it was God that wrought it who did also tell them of it aforehande Therefore let
the same name belong not vnto vs nowadayes yet haue we a generall lesson to gather thereupon namely that we may well apply vnto ourselues al the promises which are giuen in the holy scriptures yea and wee may apply them in such sorte as we may euermore conclude that not so much as one mite of them shall fayle vs. Nowe Moses addeth That he shal be as a Lyon tearing his pray as well the head as the arme Wherby he betokeneth that those people shall haue enemies but that they shall giue them the repulse by force To be short we see how it behooued that people to be exercised with diuers battelles but yet that God woulde alwayes ayde them and giue them meanes to ouerthrow their enemies And therefore let vs learne that although our Lord suffer vs to indure many troubles yet doth it not followe thereupon that he shaketh vs off or that he will not be mercifull to vs make vs to feele his goodnesse For what else are the blessinges which Moses rehearceth heere and which Iacob vttered in the forealleaged place but a sure warrant that God woulde shewe himselfe gratious to the tribes of Israell And yet is this no impediment but that they should haue many troubbles many warres and many temptations And therefore let vs not thinke that because God accounteth vs for his children and hath pitie vpon vs therefore wee be exempted from all vexation so as we shall liue at our ease and all thinges shall fall out to our lust and liking for yet notwithstanding wee shal be afflicted and molested Wherefore let it suffise vs that we haue God on our side who will at length set vs vp and giue vs such deliuerance and issue out of all our miseries that wee shall throughly perceiue that he holdeth on our side As long as we haue that let vs passe patiently through all the tribulations which it behooueth vs to suffer It followeth that Gad sawe that he had a portion of the Lawemaker hidden and yet neuerthelesse that he should goe with the Princes to execute Gods Iustice and Iudgement Moses rehearseth that which was alreadie come to passe concerning the tribe of Gad and excuseth them for desyring to haue their portion beyonde the Iordan that is to wit the countrey of Og king of Basan and whatsoeuer else had beene conquered before the death of Moses It might seeme that in this case the two tribes of Gad and Ruben were to bee condemned for their ouerhastie eagernesse in desiring to haue partition made afore the people were come into the Lande of promise But yet doth God allowe of it with condition that they should require that partition And how was that That Countrey had else lyen deserte and had serued to no purpose Heereupon the two tribes alleaged that they had great store of cattell and that the sayde countrey was a Countrey of very good pasture so as they might leaue their wiues and children there and not be in charge with the whole hoste Againe they alleaged that in the meane while their cattell should prosper Nomb. 32.4 the Countrey be inhabited As touching their owne persons they offered to go with the rest of the people and to die there rather than not to discharge their dutie in y e right of brotherhood Moses then excuseth the request made by the tribe of Gad that they might dwell beyond Iordan and haue their portion and inheritaunce there Therefore he sayth That they had a hidden Portion of the Lawegiuer or at the Lawegiuers hande This text hath cōmonly beene expounded thus He sawe that this should be the graue of Moses the Lawgiuer but that is ouercolde not worthy to bee spoken of notwithstanding that some sticke vnto it And why Because wee should bee neuer the surer of the sense which yet notwithstanding is as fit as any can bee For to what ende is the excuse of Moses comprised heere namely that he should haue a portion at Gods hande in that Countrey As if he shoulde say that Gad was led by good discretion when he desyred his dwelling place beyonde Iordan If a man should reply How so Was it not Gods will to reserue y e distributing of the inheritances to his people by the hand of Iosua And againe was it meete that the Countrey should haue bin conquered afore But that was not doone and therefore there was rash dealing in this case or at leastwise there was ouerhastie desire If any man reply after that maner Moses sayeth that the portion was hidden and he termeth it a portion from the Lawegiuer Whereby hee signifieth that Gad attempted not any thing but y t which was lawfull permitted For it was well knowen that it was Gods will y t the sayd Land should be conquered after an extraordinary fashiō that it shold be possessed put to good vse y t some benefit should be made of it while all the rest of the people went to conquere the Lande of Canaan So then the worde Lawgiuer may better be referred vnto God than vnto Moses For so God be obeyed all thinges shall goe well Men will perchaunce finde fault with our doings but let it suffice vs to haue God for our warrant when we shall not haue offended him nor withstood his ordinance The meaning then of Moses is that Gad knewe he demaunded not aught which was not conformable to the purpose of God and y t in so doing he was not to be blamed forasmuch as he had followed Gods ordinance Againe he termeth it A hidden portion meaning that he did not take his part by violence but that he tooke it as a thing belonging to him and which was lawefull for him to doe For although it fell not to him by lot but by consent of the people and of al the other tribes yet notwithstanding God declared that it was his will it should be so and that it was good And why For it was a hidden portion that is to say God had foreappoynted it to that vse and he would not that in that behalfe they should followe the common rule nor that they should tarry till the cōmon partitions were to be made by lot And thereupon it is sayde that he should goe with the Princes that is to say with the rest of the tribes to execute Gods Iustice and Iudgement vnto Israell so as his dwelling in that countrey shoulde not holde him backe to deceiue his brethren and to fayle them at their neede but that notwithstanding that they saw they might haue abidden in a fat and fertile Countrey yet hee would not inioy his state but followe y e warres still vntill all were at an ende and that the Lord had giuen rest to all the other tribes Nowe we see what Moses meant in effect And by this place we be put in minde that in all our doings we must haue an eye to Gods wil. For as soone as we swarue from that there remaineth no excuse for vs
the people bin vnthankfull they shoulde ere that time haue beene conueyed into the lande of promise and then had Moses gone in with them But his life was prolonged a great time because of the leawdnes of the people Heere we see a wonderfull goodnes in God For seeing that the people that is to wit as many of them as were then of discretion to knowe good from euill were condemned to die in the wildernesse it had beene a great discomfort to them if Moses should haue dyed out of hand 〈◊〉 14.23 But God reserueth him and although he chastise the people yet notwithstanding hee moderateth his rigour Heere then we see in effect that when God tolde the people that they should die in the wildernesse hee meant not to punish them with such extremitie but that hee prouided them first of y e principall point which was y t they might haue a good loadesman For that is an inestimable treasure And againe we see howe God wrought in Moses by a power that was not common to men that is to wit that at the age of Sixscore yeeres there was in him still all that euer was requisite in so difficult and weightie a charge as wee knowe was committed vnto him True it is that he had Iudges with him Exod. 18.25 but yet for all that no one man no nor a doosen men had beene able to haue gone through with that charge though they had bin chosen of the excellentest men in the worlde Needs must it be thē that God aided him Now whereas in so old age men are wont to be drooping and halfe dead or at leastwise in such case as they can scarsly crawle and are halfe doted and yet Moses continueth still in his perfect state therein it appeareth that God had compassion of his people And this is expresly declared that the children of Israel shoulde knowe that God neuer forsooke them that although they had grieuously offended him and were worthy to be cut off from his house and to bee stripped out of his gratious giftes yet he ment not to vse such rigour for hee reserued Moses and gaue him wherwith to go through with his charge continually To be short in this text it is shewed vs that if God giue vs such men to bee our guides as behaue themselues faithfully and haue abilitie matched with their will and that they bee maintained to doe their office to the full it behoueth vs to perceiue therin that God hath pitie vppon vs and we must acknowledge such a benefite vnlesse we wil be condemned of vnthankfulnesse Nowe it is saide that the children of Israel mourned thirtie days for the death of Moses It was a common thing to make such sorrowe for the deade But forasmuch as Moses was a father to all the whole people it was verie requisite that not some one house or kinred but that all those which had beene gouerned by him shoulde weepe for him Euerie man is to be mourned for in his owne house by his kinsfolfe and neere friendes but there was another speciall reason in Moses because God had giuen him to all the people and he had guided them with a fatherly care as we knowe The people therefore doe witnesse openly howe much they were bounde and beholden vnto Moses and al of them shewe themselues as his children But here it might be demaunded whether it be lawfull to make such lamentation for a man that is departed for it shoulde seeme to bee an incountering of Gods will Wee knowe that the life and death of men is in Gods hande nowe if hee call vs away it behooueth vs to goe without any gainesaying as I saide yesterday They that outliue vs must not sorrowe for our death for it were a kinde of striuing against God But wee must euer haue an eye to the end of our sorrowing when wee mourne for the decease of men and againe we must come to the measure therof Those two things then must we obserue to the intent that our sorrowing may bee lawfull The first thing is that our mourning for a partie departed be vpon iust cause For we haue good occasion to weepe because death is a common lookingglasse and record vnto vs of Gods curse not vppon one or two folkes but vpon all mankinde When we see any man deade God sheweth vs to the vew of our eye that we be all of vs cursed of him and that wee be all of vs inclosed in that curse because of Adams sin For whence comes death but of the estraunging of vs from the fountaine and welspring of life God then giueth vs good occasion to weepe when any man dyeth but that must bee done because of our sinnes so aswe feele what we haue deserued and bee ashamed of our selues and bee touched with the feare of Gods vengeance and bee so wounded therewith as it may prouoke vs to make sorrowe But this ende is ill regarded welneere of all men For when wee weepe we wote not why wee weepe and scarsly shall yee finde one among a hundred which is mooued and stirred vp to acknowledge the punishment of sinne the curse of God which is spred ouer all the sonnes of Adam That then is the thing which we haue to remember in the first place There is another seconde ende That is to wit when God taketh away a man that was able to doe seruice in his Church either publikely or priuately wee ought to bee sorie for it forasmuch as our Lorde chastiseth vs. If there bee a good Sheepeherd a good Prince a good Magistrate a man of counsell or any other that is fitte to serue the whole bodie and God taketh him away we ought to bee sorie for him and not without cause for it is a signe that hee is minded to diminish his grace in vs. And ought wee not to bee grieued in feeling Gods wrath On the other side we see how it is said that our Lorde taketh away the righteous Esa. 57.1 when he hath any vengeance in a readinesse hee calleth away his seruaunts to rest that they may be free from the mischiefe which is at hande Therefore when God taketh away the excellent men from among vs it is alwayes a threatning vnto vs. For it is all one as if he told vs that wee bee not worthie to haue him to dwell in our companie according to this saying in the Epistle to the Hebrewes Heb. 11.38 that the worlde was not worthie to haue the men that serued God with such vertuous conuersation True it is that men mislike of them and thrust them out of their company as though they were not worthie to goe vppon the earth But yet on the contrarie part God telleth vs that we forgoe the company of the good men and of those whom hee hath reserued to himselfe Therefore when we bewaile the death of honest men which haue liued in the feare of God which were indewed with excellent vertues and gifts of grace
to Shame and what doctrine we haue to apply vnto our selues in that case 1101. all 1102. a 10. Looke Reproch and Iewes Shamefastnesse Shamefastnesse a proper vertue to women whereto they are commanded and exhorted 884. a 40 A lawe ordeined for the maintaining of honestie and Shamefastnesse 883. a 60. b all Looke Honestie and Chastitie Shephearde What we must doe if we will haue God to continue our Shepheard still 148. b 20 Christ is our Shephearde and of our dutie if we will be his sheepe 461. b 40.1099 b 10.20.30.40 Looke Minister and Preacher Shepheardes It standeth Shepheardes in hande to haue a double voyce and why 536. a 40 It is Gods inuiolable ordinance that there should be Shepheardes in his Church 258. a 10.20.30.40 The office of Shepheardes and what course they must keepe in their teaching 1172. a 30.40.112 b 40.718 a 10.20.1206 a all Two things requisite in all good Shepheards 112. b 50.60 113. a 10 What Shepheards must do if they will needes claime to be founde at the common charges of the Church 429 b 50.60 The clergie of the papasie deserue not to be called Shepheardes 1204. b 50.60.1206 a all Looke Ministers and Preachers Shiftes It is no seeking for Shiftes when God doth smite vs. 1166. b 60.1167 a 10 Shoulders Of bearing the Lord vpon or betweene our Shoulders 1210. b 20.30.40.50.60.1211 a all Shrift The antiquitie of papisticall confession or Shrift 1129. b 50.60 The behauiour of papistes when they come to Shrift 613. a 20.50 Looke Confession Sicera All the compounded drinks which they make in the east countries called by the common name of Sicera 1020. b 60. Looke Drinke Sickenesse Sicknesse is to bee accounted as the hande of God vpon vs and to what ende 1142. b 20 That we ought not to take Sicknesse in euill part 350. b 20. Looke Diseases Sight The meaning of these wordes Ye shall haue a Sight before your eyes 980. a 20.30.40 Signe Of the Signe of baptisme and that simply it auayleth nothing 441. a 10.20 Looke Figure Signes Of the outwarde Signes of thinges and what doctrine is therby to be gathered 440. b all 441. â— 10. c. Looke Figures Simeon Of the tribe of Simeon and that they of that tribe were Idolaters 1227. b 30. God gaue them no seuerall blessing but left him to languish and what we haue to note therein 1227. b 40.50 Of the secret fauour which God bore him by way of comparison 1227. b 50.60.1228 a 10. Iacobs blessing belonged to him and Leui was common to them both 1228. a 10.20 Looke Tribe and Tribes Sinne. Sinne the woorst and deadliest enimie that we haue 374. b 10 Of what thinges we are warned in that it is saide Sinne dwelleth in vs. 247. b 40 What the papistes thinke of Sinne and what they count not Sinne. 242. b 50.60 243. a 10 Of stripping our selues naked which is done by committing of Sinne. 1151. b 30.40 Howe Sinne is shed throughout all our bodie and bodilie faculties 244. a 10.20 The greeuousnesse of the Sinne of the Iewes if they should turne away from the purenesse which they had learned in the lawe 146. a 10.20 That one Sinne is punished with another 983. b 10.20 Howe Sinne is conceiued and not conceiued though there be no consent 245. a 30 Sinne ouercome by Christes death and passion 35. b 10 Of veniall Sinne according to the construction of papistes 939. a 30.40 The meaning of Moses his wordes in reporting that God was angrie with him for the peoples Sinne. 48. b 60. 49. a 10. 50. a 10.20 Of committing Sinne by imitation or example 50. a 40 Sinnes Of certaine Sacrifices that were called Sinnes Howe Sinnes be cloked and couered 237. b 50.60 We must beware that we wrap not our selues in other mens Sinnes and howe that is done 550. b 10.20 The sentence of God vpon our Sins is vpon a condition Reade the place 399. a 10 In what danger we be when we are become malitiously wilfull in our Sins 393. b 40.50.60 394. a 10 The saying of men euen in the popedome when they are in sorowe and haue their Sinnes layde afore them 155. a 30 Of two sortes of Sinnes some laid open to men and some reserued to God himselfe 699. b 40.50.60.700 a 10 Sinnes distinguished into crimes and ignorances 690. a 50 How God is sayâ—le to punish the Sinnes of the fathers in their children 861. b all 862. a 10.190 all The corruptions that are among vs are the rewardes of our Sinnes 109. a 10 God doth afflict his people oftentimes for other causes than their Sinnes 949. a 30.40.50.60 b 10.20.60 We shall be guiltie of al the Sinnes that we haue occasioned 104. a 50.60 Howe wee must be resolued when wee pray to God to forgiue vs our Sinnes 99. a 30 Whereof the Sinnes of the wicked doe come 80. b 60 That no necessitie can excuse our Sins 65. b 30 A through searching of our Sinnes by Gods ministers is necessarie why 143. a 20 Our owne Sinnes attaint vs as traitors to God 192. b 20 God punisheth vs for our Sinnes after he hath forgiuen them Reade how 99. a 50 We haue manie Sinnes that we knowe not of 49. b 30 God maketh inquisition of our Sinnes before he punisheth vs. 394. a 50.60 b 10.20 What we must doe if we will haue our Sinnes and the sinnes of our forefathers buried 385. a 30.40.143 a 10 Howe and in what respectes our deadly Sinnes proceeding euen to the deed doing shall not be imputed vnto vs before God 246. a 40.50 How lightly the Papistes deeme of the grossest Sinnes that be 246. a 60 Howe it commeth to passe that we rot not in our Sinnes and by whom we are raised vp 480. b 10.20 How these wordes Loue couereth the multitude of Sinnes is meant 237. a 50.60 c. The Sinnes of men are the causes of their miseries 263. b 30.50 Of beeing touched with the remembrance of our Sinnes most necessary doctrine 1180. all 1181. all 381. b al 382. a all 408. b 10.20 Of two pointes to bee marked concerning the Sinnes of men how light a matter they make of them 1155. a 30 40.50.60 God keepeth a register of our Sinnes and what wee ought to doe in that case 1155. all The Sinnes of Sodome and Gomor set forth in a summarie of three clauses 1154. a 40.50 Men cannot perceiue their Sinnes except they be made to smart 156. a 10 Looke Offences Sinners How wretched Sinners when they bee tempted to doe amisse must bridle and restraine themselues 405. b 50.60 406. a 10 What plasters the papistes giue poore Sinners to put away their sins 1050. a 10 The sorest point of Gods wrath vpon Sinners what it is 990. b 30 Promises of Gods mercie to comfort penitent Sinners 157. b 10.20 The true comfort of wretched Sinners when God scourgeth them 155. a 20.30 Looke Offenders Sit. Howe the Lorde doth Sit
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
is readie to receiue men to his mercie and to haue pitie vpon them when they returne vnto him And let such knowledge make vs teachable Whensoeuer it pleaseth God to preache his worde vnto vs let vs haue our heartes open to receiue it let vs be plyable to followe that which he commaundeth to be short let vs yeeld our selues wholly to his goodnesse Now it is said here that Moses expounded the Lawe howbeit that in y e Hebrew there is a word which signifieth that he vouchsafed or listed to declare the Lawe And that serueth to shew still that he performed his commission with a free courage or willing minde For it may bee that he whom God commandeth to teache his people shall discharge himselfe thereof howbeit but as it were by force such necessitie if a man haue an eye vnto it doth alwayes import a constraint so that all that euer we can doe shall be nothing worth And here the ministers of Gods worde are exhorted not onely to preach the word that is committed vnto them but also to do it with a free and cheerefull courage according also as S. Paul auoweth it to be requisite 1. Cor. 9.17 and protesteth that he himselfe did so And therefore let the example as well of Moses as of S. Paul serue for our instruction Moreouer let vs marke also that vnder this saying of the Lawe is comprehended the rehearsall of the things that Moses intended to make of the things that were come to passe True it is that the word Law betokeneth teaching and instruction and therefore a man might aske at the first blush what instruction there is in the report of stories It is not without cause y t Moses hath sayde so For when God putteth vs in remembrance of our sinnes and of the benefites y t he hath bestowed vpon vs and of the chastisements which wee haue receiued at his hand it ought to teache vs to our profit Gods setting of such things afore vs is not to make vs pastime but to the end that on the one side we should be the better disposed to serue him and to continue in his feare and on the other side be trained and allured to resort vnto him and to seeke all our welfare and all that euer belongeth to our saluation at his hand We see then howe it is not without cause that Moses giueth the name of Lawe or Doctrine to the rehearsall of things that were come to passe forsomuch as by y t meanes the people ought to haue bin led vnto God to haue bin the better edified And therefore let vs marke that when we reade the holy stories it is not onely to know what hath bin done to y e end we may be able to talke of it but to the end we should behold there the grace of God towardes y e faithful in deliuering them Also we must consider after what maner he hath exercised his children in patience and made them to wade through many afflictions that their faith might bee tryed and consequently how he neuer forsaketh them at the point of neede and necessitie Againe we must consider the iustice that he hath executed in punishing such as haue done amisse and transgressed his will If we haue such regarde and discretion with vs the Stories will bee as an instruction to vs. For wee shall bee better assured by them than if GOD did but simply tell vs what he requireth at our handes and what our duetie is That then is the thing which we haue to beare in minde it will be a good preparatiue for vs to the thinges that are to ensue For otherwise it would be thought an vnprofitable thing to knowe that Moses chose men to gouerne the people that on the other side the people followed not Gods commaundement in pursuing their enemies and such other like thinges What haue wee to doe with those things will some men say But forasmuch as we be admonished that all these things concerne our instruction we must put them to such vse as nothing may be vnoccupyed assuring our selues that God procured our benefite welfare when he did set foorth to vs as it were in a painted table the things that belong vnto vs at this day and may be applyed to our instruction Whereas it is sayde That it is ynough that the people had taryed a certaine time at Mount Horeb therein we see that Gods deliuering of the children out of the bondage of Egypt was not to lay the brydle in their necke that they might go where they listed but to be their gouernour for euer And that is a thing that ought to stand vs in good stead For wee haue a president that when God receiueth vs for his people it is not only for a day or twaine but of purpose to haue a continuall care of vs to the end so as he will not leaue vs in the midde way but proceede in guiding of vs still vntill wee bee come to our right marke And this is a verie profitable doctrine for what a thing were it if God shoulde once giue vs his lawe and set vs in a good trade and afterwarde let vs alone without looking to vs Wee see our owne frayltie insomuch that wee could not steppe one steppe but wee should bee readie to stumble or to start out of the way and the incomberaunces are so manie and so great as it would bee vnpossible for vs to ouercome them if God assisted vs not And therefore let vs learne that when God hath once adopted vs and chosen vs to bee of his flocke it is not to the end we shoulde but onely take a taste of his grace for a day but to the end that he will continue in doing vs good and his taking of vs into his gouernment is of purpose neuer to giue vs ouer so as wee shall alwayes be vnder his protection and he will neuer ceasse to increase the good turnes that wee haue felt and receiued of him vntill we bee come to the full perfection Forasmuch then as wee see that he neuer leaueth his worke vnperfected but goeth through with it as it is sayde in the Psalme Psal. 138.8 it ought well to cause vs to magnifie his goodnesse and to incourage vs to giue ouer our selues wholly vnto him And the same belongeth to the spirituall health of our soules according to this saying of S. Paul in the first Chapter to the Philippians Phil. 1.6 that he which hath begun the good worke will goe through with it euen vnto the day of our Lord Iesus Christ. Wherefore let vs marke what whereas God declareth here by the mouth of Moses that the people had taryed long ynough about mount Horeb and that he would haue them to goe foreward thereby he doth vs to vnderstand that seeing he hath deliuered vs from the dungeon of death and from the bondage of the diuell and of sinne we shall haue him to be our guide for
euer so we hearken to his voyce and doubt not but he thinketh vpon vs and will continually leade vs still Moreouer he sayeth Let the people turne and draw towards the hill of the Amorrhytes from thēce inuade and possesse the land of Chanaan whether it be the playne Countries or the downes or the desertes or the seacoastes for the land saieth he is before you that is to say at your commaundement I haue deliuered it into your handes nothing shall keepe yee from the possession of it if it bee not long of your selues Why so For I have sworne sayeth he to your fathers Abraham Isaac and Iacob I haue promised to giue it for an inheritaunce to them and to their seede after their deceasse Here first of all wee must marke the order that is set downe for God sheweth the cause why he gaue that people the land of Chanaan namely for his promise sake And thereby he betokeneth that the lande belonged not to them as by way of conquest through their owne power nor yet for any desert of theirs but onely of free gift God then assigneth this title to the children of Israel and telleth them that they shall bee as much bound to his meere goodnesse when they bee brought into the land of Chanaan as they were before And in deede the othe that Moses speakes of here was made foure hundred and thirtie yeeres afore euen in the person of Abraham before any of them was borne Seeing then that GOD had promised them the land euen before they had done eyther good or euill and before they were borne it may bee concluded therevpon that their possessing of it was not for any worthinesse of theirs as though God had beene beholden to them for some seruice but bicause he had made them heires of it through his owne free goodnesse Nowe if this bee verified of the earthly heritage which the children of Israel had what is to bee saide of the kingdome of heauen Are wee able to compasse it Can wee deserue at Gods hand to bee partakers thereof No but contrariwise it is of his meere goodnesse that we be brought in thither and shall haue fruition of it at the last day for surely all that is spoken of the land of Chanaan must serue vs for a figure and shadowe Therefore when as God telleth the people that they gat it not by their owne power and sendeth them backe to the promise that he had made long ago it is to shewe vs that whereas he is our father whereas we bee mainteined by him in this world and whereas wee looke for a better and more excellent life than this we must not dreame vpon any desert or power of our owne but attribute all wholly to his meere free goodnesse in that he vttereth the infinite treasures of his grace and loue towards vs. Thus much haue we to remember in the first place Furthermore whereas here is mention made of an othe let vs note that God vouchsafed to stoope so lowe to the infirmitie of the people as to put them out of all doubt by swearing by his owne name and so doeth he nowe likewise towardes vs. For he is not contented to speake onely and to tel vs what he will haue vs to do but he also confirmeth his promises with a solemne othe And why Forasmuch as wee be inclined to vnbeliefe and would euer be wauering if we were not well vnderpropped therefore doeth he sweare to the ende to stablishe vs the better Seing then that God sweareth to vpholde our weakenesse let vs consider first that we be too vntoward if wee cannot beleeue his single worde and secondly that his goodnesse is inestimable in that it pleaseth him to beare with vs and to sweare for the confirming of our beliefe And herewithall we haue to note also that we must not seeke Gods will in the aire but content our selues with his word and that seeing it hath pleased him to shewe himselfe vnto vs and to giue vs warrant of his will we must holde vs to it and reste wholy vppon it Now then will wee bee sure that God will neuer faile vs neither in this lyfe nor after we bee gone hence Will wee haue an infallible hope of the heauenly lyfe Let vs haue our eye vppon the promises let vs not wander here and there as a nomber doe which are caryed away with fonde curiositie but let it suffice vs that God hath certified and taught vs that he wil not onely be a father to vs to guyde vs in this worlde but also that hee will neuer leaue vs so as wee shall alwayes be gouerned by him and that when hee hath tryed our faith wee shall haue full fruition of the thinges that are promised vs and when wee bee once ridde of this mortall body wee shall bee raysed vp againe and inioye an immortalitie which is hidde from vs as now Let vs content our selues say I with this word of Gods mouth for all other things let vs not scan after our owne foolish fancies how the matter shall goe but haue God once spoken the worde let vs holde vs to it And that is it which Moses meant here in saying God sware to your fathers Moreouer wee must note that the doctrine which is set forth in the name of God serueth not for one age onely but for all euer and keepeth his force and strength continually Abraham Isaak and Iacob were dead and rotten in the earth when these thinges were spoken but yet the promise that God had made to them was aliue still Although then that men bee mortall and transitorie yet is Gods worde euerlasting And if it bee the seede of the vncorruptible lyfe needes must it be endlesse and exempted from all corruption Therefore let vs marke that Gods speaking in olde time was not to the ende that his doctrine should be buryed after an age or twaine but that it shoulde be set before vs to the ende of the worlde and we receiue it with all reuerence Lykewise at this day although the Prophets and Apostles be dead yet doth GOD worke still by them the word that is brought among vs in these dayes not onely hath his liuely force but also quickeneth vs and maketh vs to receiue the food of our soules by it Our saluation must needes goe forewarde and wee must needes be stablished in it in such wise as wee may ouercomme the worlde and attaine to the kingdome of heauen Thus yee see what we haue to beare in minde when as mention is made here of the promise that God sware to the auncient fathers that were dead long time afore And it is sayd expressely that Abraham Isaak and Iacob were their fathers to the ende that they might knowe themselues to bee the successors of the blessing that had bin promised And therefore he addeth that God had sworne to giue that land to Abraham Isaak and Iacob and to their ofspring As though Moses should say that Gods
haue a desire to followe it and to giue our selues ouer vnto it And that is the cause why hee sayeth that we bee drawen vnto him Iohn 6.44 And indeede Moses sayth not The Lorde will circumcise thyne heart to the ende that thou mayst bee able to loue him but hee sayth to the ende that thou loue him Hee sheweth that GOD doeth not onely giue vs the power to will well but also doeth throughly fashion vs to the same And that is a further point wherein the Papistes doe abuse themselues too grossely for when they speake of the grace of the holy Spirite they vnderstande that GOD in deede giueth vs the power if it seeme good to vs but yet that all the same lyeth in our discretion and that GODS woorking in vs is not in such sorte as that both our listing and our performing proceede both thereof But it is too nygardely a speaking of the grace of GOD that he should say vnto man Well I wil giue thee power that thou mayst doe well if thou wylt but I will lay the brydle on thy necke and when thou hast a good will and that of thy selfe if thou hast constancie and power to put it in execution thou mayest well doe it and I will helpe thee therein If GOD shoulde doe so what shoulde become of our saluation For can men in such frayltie as wee doe feele and amiddest so many combattes as Sathan doeth deliuer vs haue one onely firme and constant will It is impossible Moses therefore sayeth not that GOD will circumcise our heartes to the intent wee may haue power to feare him but hee putteth the thing in effect to the intent that wee shall feare him after which manner also hee speaketh by his Prophetes as well Ieremie as Ezechiel Ier. 31.33 Ezec. 36.26 Hee sayeth that hee will put his feare in our heartes Hee sayeth not that hee will giue them power And then will I make them sayeth hee to walke in my commaundementes This is it that GOD doeth attribute vnto himselfe to wit that hee will so imprint his Lawe in our heartes as wee shall haue a will agreeable vnto his and then hee will guide and gouerne vs in such sorte as wee shall ouercome all temptations and accomplish that which hee commaundeth vs. It belongeth not to vs then to challendge such prayse to our selues Thereby wee see that the Papistes deale treacherously in all the doctrine of freewill for all their whole seeking is to robbe GOD of all that euer the holy Scripture declareth to bee his and which hee reserueth to himselfe and to spoyle him of his honour vsurping it euerie man to himselfe Let vs therefore beware of this diuelish arrogancie and let vs vnderstande that Saint Paule hath not sayde without cause Phil. 2.13 That it is GOD that woorketh in vs both the wyll and the deede Saint Paule sayeth not after the manner of the Papistes that when God giueth vs the meane wee may bee able to will that which is good but hee sayeth that hee will put the will in vs. And then hee addeth that GOD in likewise doeth woorke the matter that is to say hee accomplisheth the good woorkes in vs and the whole is perfourmed sayeth hee after his owne will Therefore whereas the Papistes saye that GOD hath respect whether wee bee able to vse his grace well or no and that according as euerie man behaueth and gouerneth himselfe GOD dealeth with him thereafter Saint Paule sayeth that it proceedeth altogether of GODS good pleasure And yet it is not therefore to bee sayde that wee bee blockes of wood But let vs marke well what Saint Paul concludeth that is that wee must walke in feare and warinesse Phil. 2 1â— woorking our saluation What Is it in vs to doe it No but hee sheweth that wee bee instrumentes of GOD and that when hee giueth vs the wyll and power to perfourme it is bycause that euerie one of vs shoulde offer himselfe to doe his indeuour howbeit vnder the leading of the holy Spirit acknowledging that all of it proceedeth from aboue and Saint Paule sayeth that wee must doe it with feare and carefulnesse to the intent wee bee not vnprofitable and yet that in the meane while there bee not any drop of presumption in vs to suppose that wee haue any abilitie or power of our selues but that GOD bee honoured as hee deserueth Nowe wee see what is the naturall sense of this Text where Moses promiseth vnto the Iewes that GOD will circumcise their hearts Thereby hee sheweth that it is not ynough for men to haue the Lawe preached and to haue their eares beaten therewith and to vnderstande what their duetie is for all that will be but as a dead thing vntill the time that God doe chaunge their heartes and reforme them and woorke within them and that the affections of men and their thoughtes bee guided by the holy Ghost And by the way hee sheweth heere the vse of Circumcision which is another poynt worthie to bee marked For the fantasticall fellowes of our dayes which woulde take away the Baptisme of little children neuer vnderstoode the vse of Circumcision It seemed vnto them that it was but a temporall matter yea and a tryfling thing and that it was not spirituall for the auncient fathers in so much that the cursed heretike which was punished in this Towne mocked all the Sacramentes of the Lawe of Moses Abraham sayd hee had but a shadowe of the heauenly lyfe and albeit that hee was named the father of the faithfullâ— and it appeareth that hee did altogether stay himselfe vppon the celestiall heritage yet was hee not touched therewith neither dyd the fathers knowe GOD but worshipped an Angell which was there in a visible shape in steade of GOD. These bee the horrible Blasphemies which insue when men doe so separate the Lawe from the Gospell In deede wee haue at this day a grace which surpasseth that grace which GOD shewed to our fathers but yet must wee not so bereaue Abraham of the spirituall kingdome of our Lorde Iesus Christ as to make Circumcision to bee but an earthly Sacrament Therefore let vs beare well in minde that when GOD ordayned Circumcision besides that it was a seale of the righteousnesse of fayth as Saint Paule sayeth in the fourth Chapter to the Romanes it did also shewe vnto men that they ought to bee mortifyed and renewed by regeneration to the obedience of GOD. Whereby wee may gather that Circumcision signifyed the same thing vnto the Iewes which Baptisme importeth vnto vs at this day What haue wee in Baptisme That wee bee blessed in our Lorde Iesus Christ and that whereas wee haue nothing but accursednesse by the heritage of Adam wee be sanctifyed to bee adopted into the celestiall heritage so as God by iustifying vs doeth accept them which were not earst woorthie to bee numbred amongest his creatures Againe wee haue also a similitude and a portraiture of death that wee myght
bee chaunged to serue our GOD. The same was likewise in Circumcision and Moses doeth shewe in this place that it was not a vayne figure It was not a marke that GOD had set vppon his people but onely to say You are a chosen people and in the meane whyle they shoulde haue thereby no promise not warrant of their saluation nor of any thing that was spirituall But contrariwyse in saying that GOD will Circumcise their heartes hee sheweth that this Sacrament this visible signe of Circumcision declared vnto them that they ought to bee chaunged and that they ought to be a holy people vnto their GOD. And therefore let vs learne that Baptisme at this day succeedeth circumcision like as Saint Paule sayeth in the Epistle to the Colossians Col. 2.12 After hee hath shewed that Circumcision remayneth not at this day as touching the outwarde vse hee sayeth that wee bee Circumcised not by the hand of man but in that wee bee buried in the Baptisme of our Lorde Iesus whereby the olde man is mortifyed that from hencefoorth the spirit of God may gouerne vs. Thus yee see what we haue to obserue in this place as touching the first poynt Therefore let vs marke that although the fathers which lyued vnder the Lawe were as little children vnder their Tutors and Ouerseers Gal. 3.23 4.2 yet were they the children of GOD as wee are and had the verie same promise of saluation and the Sacramentes which GOD deliuered them tended to the selfe same ende and so consequently were spirituall Thus much concerning one point Nowe furthermore it is heere shewed vnto vs that Circumcision did not onely signifie vnto the Iewes that they shoulde bee a holy people vnto GOD and that they shoulde change the malice of their hearts but it shewed also that God would do them the fauour to regenerate them by his holy Spirit As at this day in Baptisme when the water is powred vppon the head of a little childe it is not onely to signifie that beyng come to mans age hee must serue GOD and yet notwithstanding is not able to doe it vnlesse it bee giuen him from aboue but the infant is baptised by the hande of another and the hand of the Minister is as it were the hand of Iesus Christ to whom onely it doeth appertaine to Baptise as Saint Iohn sayth Wee in deede doe Baptise with water but his office is to Baptise with the Spirit and with fyre Therefore let vs marke it well that when the Minister layeth the water on the childes head therein hee representeth the person of our Lorde Iesus Christ witnessing thereby that our Lorde Iesus will bee so gracious to as many as beleeue and are chosen of GOD his father as to drawe them to him and to gouerne them so as they shall become newe Creatures And euen so is it with Circumcision Abraham in deede was circumcised but that was after an extraordinarie manner But yet ordinarily it behooued men to bee circumcised by the handes of them that were appointed thereunto and those did represent the person of God It was therefore a testimonie that men of themselues could not be circumcised but that it was necessarie that God shoulde put his hande thereto and that he should change them Seeing it is so let vs marke that in all the Sacramentes wee bring nothing of our owne but that wee doe rather come to receiue that which is offered vnto vs in the name of GOD. The Sacraments then be not meritorious matters that men might alledge any seruice that they had doone but rather come to seeke that which they want Whereby wee see the foolishnesse that is in the Iewes for they boast themselues of Circumcision as if it had beene a great vertue and woulde needes bring it in reckoning as if God had beene beholden vnto them bycause they were circumcised To bee short whensoeuer deseruing and grace came in question the Iewes pretended that they were not saued by the free goodnesse and mercie of God And wherefore To what end serued y e circumcision It serued for a testimonie for an earnest for a visible signe to declare y t it is God that doth all in vs. But these miserable beastes vnderstand not that See here I pray you the vnthankfulnes of men which hath taken place not with that nation onely but among the christians also where y e goodnes of God hath bin vttered much more at large Behold our Lord Iesus Christ calleth vs vnto him Col. 2.10 he telleth vs that we must seeke all our welfare in him yet the Papistes haue not ceassed to distinguishe and to seeke out a woorke which is wrought on mans part as they terme it They haue yeelded that the principall part of the Sacramentes is a diuine worke but yet neuerthelesse they sticke not to say that men doe bring thereunto somewhat of their owne And no maruaile For we see to what point they are come namely that they haue chaunged the Supper of our Lord Iesus Christ into a charme and a diuelish sorcerie Thus saide Iesus Christ Take Matt. 26.26 Eate he commandeth vs to receiue it the Papistes make God to beleeue y t they do offer it vnto him And further they stablish thereupon a worke of merite euen the most excellent y t euer they could dreame of But yet for al that we see how y e diuell hath bewitched them so as they haue changed y e whole order of nature For in sted of receiuing y t thing with humilitie which God offered them they haue presumed to offer vnto him the things which they haue forged in their owne braine doe make themselues beleeue that all those things are acceptable vnto him yea and that he is very much beholding to them for so dooing So much the more therefore doth it stand vs in hand to mark that which is spoken here namely The Lorde thy God will circumcise thy heart So then seeing God hath shewed vs what Baptisme doeth signifie let vs vnderstande howe it is our duetie to reforme vs and to renounce our owne nature to serue GOD. But doe wee once knowe that Then let vs proceede to the promise that is giuen vs which is that bycause wee can doe nothing GOD sayth that he will put to his hand that wee may bee chaunged and become new creatures through his holy spirite This is in effect that which wee haue to obserue in this place Nowe Moses addeth That thou mayst lyue not that God dealeth with vs according to our deseruings but bicause wee be slouthfull therefore he addeth this promise namely that wee shall be blessed of God and whatsoeuer he hath sayd to make vs to walk in his obedience it is to shewe vs that wee must walke in such sort as wee prouoke not the vengeaunce of GOD against vs if wee will bee blessed of him It is true that hee may alwayes punish vs by good right and that although hee guide vs and
certaine that euerie of vs woulde followe this Principle and the seede which is in vs namely That forasmuch as there is but one God therefore we ought to worshippe and serue him Let men bee as wicked as they list and let them striue as much as they can to extinguish al manner of light that they may haue no more reason in them as we see many doe whose whole delight and indeuour is to make themselues verie beastes yet doeth this remaine still engrauen in them That there is a God which ought to be serued What shall become of vs then if we seeke him not as we ought to doe Againe see we not the worlde howe it is so farre out of course that there is nothing but confusion throughout all and that thereuppon euery man goeth astray Whereof commeth it say I that we bee so witlesse as to follow the wicked trade of other men and yet bee compelled to condemne the same Euen of this that wee turne away our heartes backe that is to say that euerie of vs wrappeth himselfe in wilfull blindnesse and euery of vs setteth himselfe backe notwithstanding that we haue beene taught the contrarie For albeit that it is true without exception that all they which turne away from the truth doe it of a certaine wickednesse ye◠notwithstanding we bee double folde the lesse excusable when wee haue bin taught by the word so as God hath shewed himselfe vnto vs familiarly Therefore when we heare this saying of Moses wee must apply it to our vse For we see how our Lorde hath shewed vs the way of saluation by his Gospel wee see how he continueth it still from day to day what will become of vs then if wee stray away Wee shall not bee as the Turkes or as the verie Papistes but it shal be vpbraided vs that wee haue turned our heartes backe and that where as God had set vs in the good way and reached vs his hande to guide vs wee haue beene frowarde and woulde not hearken to the thinges which hee tolde vs and that all this wee haue done of wilfull malice Yea and Moses addeth yet an other worde saying If thou bee driuen to serue straunge Gods He sheweth that men be driuen with a certaine furie or frentikenesse when they cannot finde in their heartes to submit themselues to God to bee wunne vnto him by his worde Needes then must there bee a dreadfull rage in this case and that Sathan worketh after a horrible manner when men bee so farre out of order Wee haue seene in the fourth Chapter Deut. 4.19 howe hee saide Looke well to thy selfe that in beholding the sunne and the stars thou be not compelled to worshippe them and to make them ydols There Moses sheweth that men woulde neuer runne out to ydolatrie vnlesse they had some outrageous prouocation within them to driue them thereunto as if they were out of their wittes For were men well aduised setled in their wits as they ought to bee they woulde certainly come to their God And therefore wee bee double guiltie when hauing turned away from our GOD and drawen backe our heartes through wilfull malice and stubbornenesse ouer and besides that wee haue beene caried with such a raging moode as wee cannot bee tamed neither can any repentance take place in vs neither will wee bee ruled by reason but we behaue ourselues like folk that are straught or rather starke madde And hereby wee ought to take warning to mistrust all our affections and to bridle and imprison all our wittes seeing wee bee so lightly withdrawen from God and turned away to become backeslyders If men giue themselues libertie what followeth but that their heart will quickely bee turned backewarde When wee shoulde walke vprightly wee make it difficult to goe one step but if it come to backeslyding wee flitte away like water there is nothing in vs but slippernesse Therefore must wee holde our selues as captiues knowing well that if wee haue neuer so little libertie wee bee straight way gone quite from our God Moreouer when men doe so beleeue their passions they must needes become like madde beastes neither reason nor equitie may beare sway there is no more vnderstanding in them and to bee short they are become brutish of their owne accorde Seeing wee bee warned of these thinges let vs learne so to fight against all manner of excessiue lustes and against all the appetites that boyle within vs as GOD may gouerne vs quietly and wee bee readie to follow which way soeuer he calleth vs. Now after that Moses hath spoken so he addeth that albeit that the people haue passed Iordan and become to the possession of the land yet they shal not enioy it for euer Here our Lorde declareth vnto vs y t if he beare with vs for a time wee may not thereupon fall asleepe nor perswade our selues that wee bee at peace with him as the hypocrites do who vnlesse they be pinched with miserie and that God doe pursue them roughly doe alwayes make their market after their owne deuise Well say they God must needes loue mee for I am at myne case and thereupon they flatter themselues And whereas they do but mocke God they thinke that hee seeth it not a whit To bee short the blessinges that God bestoweth on them they turne as it were to a shrowding sheete of purpose to keepe God from espying any whit of their life And thus they bleare their owne eyes make them selues pastime good cheare as though they shold neuer come to reckoning And that is too common a fault Now Moses sayth vnto them here Albeit your God doe at this present time bring you into the lande which hee promised you and that you passe ouer Iordan where God will shewe his power euen in drying vp y e Iordan as hee did in drying vp the read sea where your enimies were vanquished put to y e foyle insomuch that when you were like to haue bin stopped from entring into your inheritance yet notwithstanding al those lettes were ouercome For as much therfore as you see such fauour of God beware that you sleepe not in the meane whyle but walke in his feare for he can as well driue you out of that land as he doeth at this present bring you into it To be short whensoeuer we haue receiued any fauour at Gods hand we be exhorted to vse it in such wise as y e same may be an occasion vnto vs to serue him so as wee conceiue courage to yeeld ouer our selues to his obedience for least we be bereft therof againe either early or late for playing the wylde beastes for dealing stubbornly after that God hath made vs fatte 〈◊〉 32.15 according as wee shall see in the song of Moses Moses hauing spoken so vseth a greater vehemencie saying This day I call heauen and earth to witnesse that I haue set before thee life and death blessing and cursing The same in effect was spoken afore
but as I told you at a glance Moses meant to expresse yet more to the intent that the people shoulde vnderstande that he spake in good earnest and that although their hearts were of stone yet ought this to soften them And let vs marke first of al that if the Iewes were thus harde slowe yea and ranke rebelles too we be no better than they For it is not in respect of them onely that God sayth hee wil chaunge mens stonie heartes it is a general promise 〈◊〉 â—1 19 Hee sheweth that of nature men be such namely altogether rebellious that they will by no meanes be ruled And therefore Moses is fayne to inlarge his speech and to haue recourse to heauen and earth Hereby we haue matter first of all to pricke vs forwarde In deede men suppose that they be able fellowes to come vnto God but were there such forwardnes in vs as wee surmise it were ynough for God to becken to vs with the finger and to say Come But nowe when hee is fayne to crye out and to vse roughnesse and to handle vs sharply yea and as yee woulde say to coniure vs it is a token that hee perceiueth well that without this manner of dealing hee coulde not drawe vs to him but that wee woulde still drawe backewarde from him Therefore let vs learne to condemne our selues and moreouer when we heare that GOD doeth prouoke vs more roughly than wee woulde wee may not for all that bee nyce nor grieued thereat In deede it is meete for vs to bee tender hearted one way that is to say that wee bee not like Stithyes or Anuyles which beate backe the strokes of the hammer but yet let vs take heede that wee repyne not at the vehemencie which GOD vseth towardes vs knowing that the same is necessarie for vs. If GOD then after hee hath taught vs gently doe exhort vs with a more quickenesse yea and threaten vs and moreouer summon vs and afterwarde frame our inditement against vs let vs vnderstande that it is necessarie that it shoulde bee so and that wee ought not to bee offended thereat for wee shall winne nothing by it Yee shall see many which can fynde in their hartes that the Gospell should be preached but after what manner Forsooth after a deade manner so as the letter shoulde be layed foorth and then euery man holde what hee listed without any exhortation to bee made and without vnfolding of the inwarde force thereof Such scoffers as these are to bee seene which doe flatly mocke GOD and yet in the meane whyle will needes bee borne withall What say they Is it a preaching of the Gospel when men threaten and deale thus roughly But in the meane whyle let vs consider what wee be whether it be meete that God should deale with vs after our one liking In deed if we were pliable so as our heartes did yeeld at euerie word then weare this vehemencie superfluous vnprofitable but seeing we be as slow as Asses and also frantique so as he cannot tame vs nor reclaime vs vnto him it is good reason that he should speake in an other phrase That is the thing which wee haue to obserue where Moses doeth in this place call to heauen and earth Yea and let vs marke that he expresseth more in saying heauen and earth than if he had called all the Angels of heauen as hee might haue done and in likewise all the dyuels of hell as executioners of the iustice of God But it ought to make vs more ashamed when he setteth before vs y e senslesse creatures Now therfore when wee haue not obeyed our God who shal be our witnesses to condemne vs The creatures y t haue neyther reason nor vnderstanding nor senses The earth knoweth not wherefore it was created no more do the heauens and yet doe euen they preach with a loud voyce that their creator is to be obeyed To take these wordes of Heauen and Earth for men Angels were too colde a doctrine Moses vndoutedly had a farther respect which is that men shal be woorse than ashamed if they giue not eare to God when he teacheth them And wherefore For it might be replyed that it was an vnreasonable kinde of speach to cal heauen and earth to witnesse For they bee not of capacitie to alleage any thing No but let vs consider howe the earth hauing no vnderstanding doeth through a secret inclination obey God shee openeth her bowels to nourish men shee bringeth foorth fruite shee doth her dutie in all respectes yea and shee doeth it in such wise as shee maketh it manifest vnto vs by effect that shee tendeth to none other ende but to obey her creator And what doeth the heauen Wee see howe it goeth about and is in continuall labour what voyages doeth the Sunne make euery day hee fetcheth an infinite circuit Wee see likewise howe the moone doeth the like and so the rest of the Planets Also wee see other motions which goe a contrary course to these To bee short the heauen doeth as it were burne in desire to serue God and yet these bee creatures without reason without vnderstanding Seeing then that these shewe openly vnto vs that the secrete inclination of nature doâ—th lead them thereto they neuer leaue off but there is such a constancie in them that since the worlde was first created this order hath alwayes continued still what is to bee done of vs in whome God hath imprinted his owne image to the intent wee shoulde haue witte and discretion telling vs in our consciences that wee ought to discerne good and euill asunder and prouoking vs thereto by his worde wherby he discouereth himself vnto vs familiarly If we for al this do draw back stil wil not receiue his yoke nor yeeld him any obedience must we not needs be worse than monsters and consequently bee counted detestable And on the other side if after wee haue shewed some semblance of obedience to God wee then become wauering and by and by become wearie of seruing him and turne away from him shall wee not bee reprooued conuicted by the continuall order of nature Let vs marke wel then that it is not without cause that Moses to make men more ashamed telleth theÌ„ that heauen and earth shal bee witnesses against them whereby they shal bee conuicted Thus yee see in effect what wee haue to obserue Now let vs come to that which hee addeth I haue set before thee good and euil blessing and cursing to the intent thou shouldest liue verily euen by louing the Lord thy God for that he is the life and the long continuance of thy dayes Here Moses addeth not any new thing but confirmeth his former matter Whereby wee doe still see that we be so dulheaded when obedience to Godwarde commeth in talke that it is not ynough for vs to haue the matter spoken briefly as it were by a glance but it must be beaten into our heads
which haue done seruice to the building vp of the Church and which coulde haue continued in doing the same still that is a wel-ordered mourning But yet must we also come to the measure For it may bee that a man shall mourne for iust cause and yet if he giue his sorrowe too much scope then is it a fault and a vice As howe If wee sorrowe for our sinnes without comfort wee shal be swallowed vp of heauinesse and thereuppon oftentimes spring grudgings and repynings against God But saint Paul telleth vs that when we mourne so for the death of our friends and kinsfolke or of such as serued in the Church we must not resemble the vnbeleeuers 1. Thess. 4.13 who saith he haue no hope and therefore can haue no comfort In that place S. Paul saith not that it is sinne to weepe hee doth not vtterly condemne the thing but hee sheweth that our sorrowing must be moderated because God giueth vs comfort by calling vs to y e hope of the heauenly life wherein we shal be renewed So then let vs vnderstande that GOD humbleth vs by death and that we must goe into corruption like stinking carions yea and eueÌ„ our soules must seeme to vanish away and that all shal be forlorne Nowe although wee must needes bee sorrowfull when wee consider these things and specially our sinnes yet I say wee must euer come backe to this point that God of his infinite goodnesse pitieth vs still and wil not haue vs to perish in death but rather that it bee vnto vs a passage into the euerlasting life And this hope is ynough to comfort vs in the middes of all our heauinesse at leastwise it ought to be a bridle to restraine our sorrowing that it passe not the bounds and so we fal to fretting against God as we see the vnbeleeuers do who storme and howle and yell and cannot by any meanes be held in order And why Because they haue no comfort which is the mother of patience But forasmuch as God calleth vs to the hope which hee giueth vs therefore after wee haue wept and mourned we haue wherefore to giue him thanks to blesse his holy name and to coÌ„tent our selues that he vseth not extreme rigor against vs. Now then although we weepe when we see that our Lorde hath taken those from vs which might haue stoode vs in great steede yet must we not fall into despaire as though God had no way to succour vs. For he can raise vp euen the stones if he thinke it good Therfore we must resort vnto him when wee perceiue any signe of his wrath and when we haue acknowledged our sins and asked forgiuenes of them at his hand we must also waite his leisure vntil he shew vs fauour that in finding mercy wee may also find remedy of all our griefs Thus y e measure which hee speaketh of is that hauing sorrowed to a good end because our Lord hath taken such folk out of y e world as we ought to long for desire wee must also haue some stay of our selues not be caried away to fretting chafing in our sorrowe but rather asswage our sorrowes because wee know y t when God hath chastised vs he will moderate his mightie hand and not stretch it out to the full against vs but chastise vs with the rodde of man 1. Sam. 7.14 as is said thereof Sith wee see this let vs learne to comfort our selues and be patient But herewithall we haue yet one point more to obserue which is that our forefathers had â—o ceremonies than wee haue because they had not so euident a recorde of the euerlasting life And the selfesame reason was of burial vnder the lawe for they buried men with greater pompe than they do nowadays And what was the reason forsooth because the resurrection was not yet so well witnessed as it is now I grant that the fathers knew well what was requisite to their saluation howbeit y t was vnder shadowes and figures But behold nowadayes God himselfe calleth vs from heauen our Lorde Iesus Christ sheweth vs that as he himselfe is risen to glorie so we also shal be made like to his image and therefore that wee haue no more neede of such helps as y e fathers of old time had So then it were a mockery at this day to counterfeit the thinges that were obserued in the olde Testament And that is a thing wherein the fondnesse of the Papistes appeareth vnto vs. For they woulde needes counterfeit al things without cause or reason And yee see that in their burials they haue so many gewgawes and pelting toyes that a man woulde bee ashamed of them And what is the cause thereof but that they knowe not the difference that is come in since the comming of our Lorde Iesus Christ namely that the ancient ceremonies are come to an end Yee see then that the Papists are become Iewes howbeit but bastarde Iewes For not without some reason did the Iewes vse that custome because it behooued their ceremonies to supplie the want of doctrine But nowe that our Lord Iesus Christ is come and we haue the resurrection manifested in his person if we set our mindes stil vppon shadowes and figures what is it but a defacing of the resurrection of our Lord Iesus Christ an vtter quenching of y e light of the Gospel That is y e cause why I said that the Papistes are not worthie to bee called Iewes but bastarde Iewes But whereas it is saide that the people made lamentation by the space of thirtie dayes let vs on our side learne that it behooued the auncient fathers to bee kept vnder because God had not giuen them so large a testimonie of the euerlasting life and that for their rudenesse sake they were gouerned like little children Gal. 4.3 as Sainct Paul speaketh of them to the Galathians Let vs nowadayes learne on our side to make the resurrection of our Lorde Iesus Christ auailable that when any man dyeth there bee plainenesse vsed in his buriall and these pompes eschewed wherewith GOD is mocked and the people intangled in manie errours and superstitions And not without cause is it saide that our Lorde Iesus Christ was buried after the manner of the Iewes Matt. 27. 59. to shew that that custome ought nowadayes to bee chaunged among vs and a newe to bee put in the steede Also let vs moderate our mourning and let not our sorrowe bee excessiue but sith wee haue wherewith to comforte our selues which thing the folke that liued vnder the Lawe had not at all or at leastwise not so largely as wee haue let vs practise the doctrine which we bee taught in the Gospell and also by S. Paul to the Thessalonians 1. Thess. 4.13 Thus much concerning that point where mention is made of the lamentation that was made for the death of Moses Now it followeth That Iosua the sonne of Nun was filled with the spirite of wisedome because
Moses had laide his handes vppon him Heere againe the people are put in minde that God had not forsaken them though they were worthy of it And it is a very profitable lesson for vs to know that God gouerneth his Church and neuer forgetteth it For without that what faith coulde be in vs Wee shoulde bee as folke forlorne For as long as God gouerneth vs if wee rest vppon him wee boldly proceede and keepe on our course But if God withdrawe his hand and we perceiue not that hee guideth our steppes or that hee hath a care of vs and that we be vnder protection wo will be vnto vs and men are too dulheaded if they be not then vtterly dismayed Behold then our happinesse is to haue God to be our watchman and to be gouerned vnder his hand and protection Indeede hee appeareth not alwayes visiblie to shewe his presence but he giueth vs men to be the ministers of his grace True it is that at that time there were visible signes to shewe that he dwelt among his people Neuerthelesse as he had bin serued by Moses so was it his will that Iosua should succeede in his place And in that respect is it saide that hee was filled with the spirit of wisdome to doe vs to vnderstand that God hath alwayes shewed himselfe mercifull to his Church and that as a father hath a care of his children prouideth thē all things meete for them so God hath alwayes prouided aforehande for the necessities of his people This doctrine as I said doeth concerne vs also For wee haue a promise that God will neuer faile vs if wee be of his flocke and come to him to shrowd our selues vnder his wings that wee may be guided by him and we knowe hee hath giuen that office to our Lord Iesus Christ. And for the same cause also hee saieth to his disciples Matt. 28.20 that hee will bee with them to the worldes ende and that saying extendeth to the whole bodie of the Church Seeing then that our Lord Iesus Christ hath said that he will neuer bee separated from vs let vs knowe that in him wee haue God who will vtter forth all his power to maintaine vs But yet it is verie much that besides the promises we haue moreouer testimonies thereof so as hee pointeth vs with his finger to the thing performed as it is spoken of heere where wee reade that Iosua was filled with the spirite of wisedome For to what end was that done It happened not by chaunce neither had God regarde of Iosua alone but it was because he would shewe himselfe to bee the safetie of the Iewes We nowadayes are in the same taking For if they had abidden in Gods house we should haue bin ioyned w t thē And because they bee banished thence and cut off as rotten members we take their place as saith S. Paul Rom. 11.24 Now then let vs assure our selues that God will neuer suffer vs to want any thing requisite for our saluation but continually shew his loue and fauour towardes vs and prouide vs of the thinges that are for our behoofe if wee flee to him for refuge yea euen though wee bee not worthie thereof For as for this people we knowe what manner of folke they were and howe many faultes and offences they committed so as it had beene no wonder though God had vtterly destroyed them But nowe seeing hee prouided them of men that were fit and meete to defend them therby we perceiue that God stroue with his mercie against the malice of that people So then whensoeuer wee bee tempted to distrust because wee bee rebuked for our sinnes let vs resort to Gods mercie and pray him not to looke vppon our sinnes but to proceed continually in his goodnesse and fauour towardes vs whatsoeuer vnworthinesse there be in our persons Thus much concerning that point Heere is nowe a question that might be demaunded howe it is saide that when Moses had laide his hands vppon Iosua hee was filled with wisedome whether a mans handes haue that power or no No. but when the signe of a thing is spoken of wee must go to the thing it selfe Wee knowe that in all solemne blessings there was this signe of the Laying on of handes Nowe this was not an inuention fondly contriued after the manner of men which haue many Apes toyes but it was a recorde allowed of God as if an oblation had beene made of the partie that was so blessed When the holy Patriarks blessed their childrē it was as though they had giuen them assurance that the inheritance of saluation belonged vnto them that the promise should stand abide in full force to their posteritie Likewise at this day when a man selleth lande or house one putteth a fether into his hand and he deliuereth it ouer to the purchaser and in some countries the custome is that he which selleth any inheritance and maketh the surrender deliuereth a sticke or wand to the purchaser in token that he may thence forth possesse and inioy the same And euen after the same manner was it with this signe of laying on of handes For as I saide it was not a fonde and foolish deuice but it was Gods will that it should be a kinde of warranting to the intent that the faith of the fathers might be the better helped That is the cause then why it is saide in this place that God gaue the spirit of wisedome vnto Iosua because Moses had laid his hands vpon his head Nowe in so doing he inuested him in the charge that was committed vnto him Let vs nowe see first of all whether Moses chose Iosua vppon his owne heade or no. No but he knew him to be first chosen of God And afterward when he laide his handes vpon him did he attempt any thing vpon his own fancie No but contrariwise God only was the orderer or disposer thereof He knew that Iosua was to be set in his place And this is spoken not of that man onely Act. 19.6 but also when the Apostles did lay their hands vpon the faithfull by and by the gifts of the holy Ghost were made visible to the eye After that manner did the faithful receiue the gift of tongues y e interpretation of tongues the healing of diseases and the raising of the dead And how receiued they it They did but lay their hands vpon them Yea but had that Ceremonie such vertue No but because it was Gods will to haue his grace so declared that y e laying on of hands was as a gage of it it was not a vayne and vnprofitable thing And in that respect is it that saint Paul saith vnto Timothy That he should make the grace auailable which was giuen him by laying on of his hands 1. Tim. 3.14 Seeing it is so saieth hee looke that thou indeuour thy selfe to serue God and labour to builde vp the Church and that the grace of God which is giuen thee