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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	moses_n	travel_n	22	3	11.7573	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17698	The sermons of M. Iohn Caluin vpon the fifth booke of Moses called Deuteronomie faithfully gathered word for word as he preached them in open pulpet; together with a preface of the ministers of the Church of Geneua, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chiefe matters; the other the places of Scripture herein alledged. Translated out of French by Arthur Golding.; Sermons de M. Jehan Calvin sur les dix commandemens de la loy. English	Calvin, Jean, 1509-1564.; Golding, Arthur, 1536-1606.; Fleming, Abraham, 1552?-1607.; Ragueneau, Denys.	1583 (1583)	STC 4442; ESTC S107166	2,969,750	1,370

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

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

sory for it and thereupon labour to liue in the feare of God bowing downe our neckes continually to receiue his yoke and to beare it patiently Thus ye see what we haue to marke as in respect of this word face where it is sayd y t God wil recompence them all to their faces which doe hate him But heere by the way a man might make a question concerning this saying of Moses that God wil not foreslowe to pay them to their faces which hate him For it is commonly seene that the wicked doe spend all their daies and all their whole life in prosperitie so as it shoulde seeme that God is willing to please them in all thinges in so much that it is sayd of them in the psalme Psal. 73.12 that they goe on in continuall prosperitie vnto their death and pine not away as the children of God doe Howe then is it saide that God wil not forslowe Num. 14.18 seeing hee is long suffering And men may see it with their eyes though it were not toulde them in woordes These two thinges agree very well Psal. 103.8 For although God winke at thinges for a tyme and punish not the wicked out of hand when all is welreckened the respite that hee giueth them will not bee so long but that it shall euer bee true that suddain destruction shall ouerwhelme them And for proofe thereof when the wicked say Peace all is safe 1. Thess. 5.3 then shall the suddeine storme fall vppon their heades Esa. 28.15 When they thinke themselues to haue made a composition with death then shall they bee ouertaken as a woman that falleth in labour of child ere shee bee aware bicause shee mistrusted not that the houre or instant of hir trauell had bin so neere at hand Euē after the same maner doth God ouerwhelme all such as shall haue abused his patience when he hath borne with them for a time Now then although God shew not himselfe a iudge to them so soone as we would yet doeth he not faile to destroy them without foreslowing Therefore let vs haue an eye to the shortnesse of our life least we fall asleepe and let vs vnderstand that although God make not hast after our opinion yet notwithstanding he foresloweth not bicause he forgetteth not the offences which he winketh at and which he punisheth not out of hand Let that serue for one point And let vs mark further that God hath not indented with vs so as wee may say he ought to let vs alone vnpunished vntill death For although hee execute not his iudgements all after one rate yet doth he often punish the wicked euen heere and shewe vs examples before our eyes to teach vs to stande in awe of him as the prophet speaketh of it Esa. 59.19 Seeing then that God will alwayes shew himselfe to be our Iudge both during this mortal life after our death Let vs not delay our returning vnto him from day to day but let euery man quicken vp himselfe walke carefully forasmuch as if any man fall asleepe if he wil be wel wakened againe he must be faine to set this saying of Moses before his face That God will pay them all home which do hate him Truely y e wickedest creatures that be will not say they hate God but yet it is so in deede And for proofe therof all such as are desirous to haue liberty to liue naughtily to giue themselues to all iniquitie could find in their heartes that there were no God in heauen to iudge them To bee short if we loue God wee take pleasure in goodnesse But we cannot loue him without his Iustice for they be things which cannot goe asunder Therefore let vs conclude that as long as wee doe euill wee hate God And why For inasmuch as we bee loth there should bee any order or gouernment in the world wee would not that he should be acknowledged with his righteousnes and goodnes Now then when the wicked doe giue themselues the brydle to despise God and to transgresse his commaundementes they coulde finde in their heartes to haue him plucked out of heauen if it were possible Wherefore let vs marke well that God doeth not without cause auow that al such as breake his commaundementes are his deadly enemies inasmuch as they be against his Iustice without the which he cannot be God And therefore let vs beare in minde the thing that hath beene declared already namely that if wee purpose to obey God we must honour him in such sorte as we may like well of his Iustice and mislike of euil dealing that although we fall into it through infirmitie yet we may pray God to lift vs out againe and so to holde vs vp by his power as our whole seeking may be to submit our selues vnto him and to forsake all our owne affections and euill lustes in such wise as we may bee reformed according to his righteousness and consequently obey his holy Law Now let vs cast our selues downe in y e presence of our good God with acknowledgement of our faults praying him so to beare with vs in thē as he vse not y t rigor towards vs which we haue deserued but y t of his infinite goodnes he reache vs his hand print his word after such sort in our hearts as it may take roote there and wee neuer swarue any way from it nor he suffer such blessing to become vnprofitable through our fault vnthankfulnes but that we may make it auailable by receiuing the promises of our saluation to continue stedfastly in them vnto the end and by shewing our selues willing to bring to passe y t God may be honored serued not only as long as we liue but also after our decease so as they y t come after vs may continue in exalting magnifying his glorie that he may be worshipped on all hands with one cōmon accord vntill he haue rid vs quite and cleane from all the vanities and corruptions of this world made vs partakers of the glorius immortalitie which wee possesse not as yet but by hope That it may please him to graunt this grace not onely to vs but also c. On Wednesday the vij of August 1555. The Liiij Sermon which is the fourth vpon the seuenth Chapter 11 Therefore keepe the commandements and Ordinances and Lawes which I command thee this day to doe them 12 And it will come to passe that because yee haue heard these Lawes and kept them and done them the Lord thy God wil also performe the couenant and mercie vnto thee which he sware to thy Fathers 13 And he will loue thee and blesse thee and multiply thee he wil blesse the fruite of thy wombe and the fruite of thy land thy corne and thy wine and thine oyle and the increase of thy kine and the flocks of thy sheepe in the Lande which he sware to thy Fathers to giue thee 14 Thou shalt bee blessed

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 Thr●●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 whē 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 1●●● 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