the Lord whyle hee is neere at hande call vppon him while hee sheweth himselfe So then let vs learne not to let slippe the opportunitie of time while the Lorde calleth vs and allureth vs vnto himselfe let vs not play the deafe men let vs not bee slowe to come vnto him but let vs be in an vnfayned readinesse and say Lorde behold we are heere what is it that thou commaundest vs We are prest and ready euery of vs for himselfe to obey thee Thus yee see what we haue to beare in minde out of this place And moreouer in this place Moses setteth downe these woordes The commaundementes and statutes in the same sense which we haue heeretofore already touched namely to shewe that GOD teacheth vs not by halfes when wee haue his woorde but that wee haue a perfect instruction so as the knowledge of no good thing shall be wanting vnto vs if wee be not stubborne vnto God and of sette purpose stoppe our eares as there are many which are ready ynough to make a countenaunce of not knowing what it meaneth although GOD haue taught them If we therefore on our part bee tractable to bee taught there is no doubt but that our lyfe shall bee in all poyntes well ruled when we haue the word of God And if this was said of the time of the Lawe which was much more darker than the Gospell is doubtlesse wee haue nowe more plentie of doctrine and instruction Let vs learne therefore so profite in the schoole of our GOD while it pleaseth him to vse the office of a schoolemaster towards vs and let vs not doubt that any thing shall bee wanting vnto vs when we come to him to bee taught And that is the cause why Saint Paule also sayeth that in the Gospel there is such a fulnesse of wisedome as a man can not wish any more So then let vs not bee vnthankefull but when our GOD speakes vnto vs let vs inquire after his will and order our lyfe according vnto that which hee telleth vs. But with all wee must bee diligent For seeing GOD forgetteth not any thing ne leaueth any thing behinde which myght serue for the well ordering of our lyfe shoulde wee on our part bee negligent Or if wee heard but one woorde of that which hee will tell vs shoulde wee ouerpasse it without thinking vppon it No but for as much as wee see that GOD hath such a care of ordering our lyfe let vs also on our side take paynes to proâ—ite in his woorde let vs apply our whole studies thereunto knowing that it is not loste time which is so spent let vs occupie our selues in obseruing his statutes his commaundements and ordinaunces and let vs set our mindes well vppon them In deede GOD hath in ten wordes comprised whatsoeuer hee requireth of vs but these tenne woordes haue in them great substaunce Our knowing of the ten commaundementes must not bee to prattle of them lyke a Pye in a Cage as they say but wee must consider well of the meaning of them and marke whereunto they tend When our Lorde hath spoken the woorde wee must first consider wherunto it tendeth and secondly what things depend thereon and wee shall finde that wee haue neede to thinke vppon it and to occupie and to employ our selues in it al the time of our lyfe Nowe heerewithall Moses sheweth after what sorte wee must keepe the commaundementes of GOD to wit With all our hearts and with all our soule It is not ynough then to employ our handes and our feete to doe well but our heart must marche foremost For if wee serue GOD through constraint all is nothing worth After which manner Hypocrites fearing to bee punished make some fayre shewe of godlynesse and in the sight of men yee would thinke there were cause why they shoulde bee praysed but their heart is full of wickednesse and rebellion so as they defye GOD and woulde haue him abolished if it were possible The first thing therefore which wee haue to doe in framing our lyfe to the obedience of GOD is to serue him with a pure and free good will so as wee bee not forced to doe that which he commaundeth vs ne grynd our teeth at him as who shoulde say wee woulde scape his hand in dooing the cleane contrarie if it were possible But wee must offer our heart in sacrifice that God may bee so serued of vs as wee may shewe that his Lawe is not such as the ciuill orders and lawes of men are For they ordayne what seemeth good vnto them to the intent that men should bee bridled but from the outwarde actions but it is not ynough to please GOD withall not to haue doone euill vnlesse our heart also bee answerable in all purenesse And yet farther Moses speaketh not simply of the affections but hee will haue the heart also to bee pure and vpright Thou shalt serue mee therefore with all thy heart and with all thy soule that is to say soundlye or vnfainedly so as wee double not with GOD as wee see some doe which make a fayre shewe for a time but it soone vanisheth and againe they haue a backe shoppe so as they serue not GOD but agaynst their will Wee must therefore laye open our heart before GOD wee must offer our thoughtes and desires vnto him wee must endeuour to submitte our selues wholly vnto him Thus must hee bee serued and honored of vs howbeit not after our manner but according to his owne lawe But heere a man myght demaunde howe it may bee possible for men to giue themselues to serue GOD with all their heart For as long as wee remayne inclosed in this fleshe of ours there will bee alwayes many infirmities and vices in vs which will holde vs backe and hinder vs. And verily wee heare how Saint Paule sayeth Rom. 7.15 I can not doe the good which I woulde But if the heart were wholly giuen vnto GOD the perfourmaunce of thinges woulde followe out of hande It followeth then that when wee bee so letted and hindered wee obey GOD but in part But as I haue alreadie declared this letteth not but that wee may serue GOD in singlenesse of heart for hee imputeth not vnto vs those infirmities which hinder vs when there is no faynednesse in vs but that our chiefe desire and seeking is that hee shoulde quietlye possesse vs and gouerne vs by his holy spirite and that our lyfe may bee conformable in all poyntes to his woorde Therefore when we haue this desire in vs although wee be helde backe and hindered with the infirmities of our fleshe yet GOD imputeth not that euill vnto vs. That is the thing which wee haue to beare in mynde out of this place But a man may yet farther demaunde whether GOD chargeth a man with any thing which is aboue his power and abilitie For it seemeth an inconuenient thing that GOD should require thinges vnpossible to bee doone But this demaunde is easily aunswered for
example And in his owne person hee hath set vs as it were a looking glasse before our eyes to shewe vs that we must followe the order that God hath set and not swarue from it at all If wee doe not so it is an vntolerable vnthankefulnesse We knowe what infirmitie is in our selues not onely in some one point but in all things are wee so fraile as is pitie to see But our Lorde hath well prouided for all our needes and giuen vs remedies for them As for example hee hath giuen vs meate and drinke to maintaine this transitorie life of ours hee hath ordeined Magistracie to gouerne vs hee hath ordeyned the ministerie of his worde to rule our soules and hee hath giuen singular giftes of grace to seuerall persons so as they bee able to giue vs counsell and to comfort and incourage their neighbours and to helpe them at their neede What is to be done then Whensoeuer wee bee cumbered or in any perplexitie let vs looke that wee vse the meanes of remedie that GOD giueth vs yea and to vse them alwayes in his feare For wee may bee abused as wee haue seene What is to bee done then We must not turne aside nor stoppe for such as haue neither right nor reason in them but euerie of vs must further himselfe by such meanes as God giueth him euen as though hee were going to God himselfe And that will make vs to vse the order of Lawe lawefully which thing men doe not nowe And it is a point well worthie to bee marked to wit howe men may repulse iniuries and howe they ought to behaue themselues when any of vs findeth himselfe intangled or in perplexitie let vs pray to God to direct vs. If wee did so surely wee would not goe to lawe but with trembling and wee woulde say in our selues I goe now to present my self as it were before my God But howe goe men to it noweadayes Rather to seeke a cloke for all naughtinesse so as there is neither craft nor spite nor any other wickednesse which is not to bee founde there And why For without hauing any regarde of God there is nothing thought vppon but howe to beguile men or howe to winde them in by some wicked practise So much the more neede therfore haue wee to marke well what is saide here that is to wit that according as God hath ordeined states and degrees among men so must men dispose things and direct them by the order that God hath set and established And for a conclusion let vs also wey well this which Moses addeth in the ende namely that hee had taught the Iewes all thinges which they had to doe When hee saith so it is all one as if hee shoulde protest that they coulde not but know that they sinned not through ignorance neither coulde say I tooke it to haue beene otherwise I knewe not what was to bee done You knowe saieth Moses there is no let but in your selues for I for my parte haue beene faithfull full to Godwarde since the time that hee did put mee in trust to instruct you I haue taught you as hee commmaunded mee nowe therefore you cannot haue any excuse to hide you withall And if Moses had such a care to teach the people in respecte of the earthly gouernment no doubte but hee was yet more diligent in teaching them the doctrine of saluation That is the first poynt whiche wee haue to note Doth Moses tell vs that hee did not conceale nor hyde any thing from the Iewes in the thinges that concerned their worldlie dueties for the mainteyning of some order and humaine honestie among them Then is it much more likely that hee first preached to them the grace of God and afterwarde shewed them the rule of good conuersation and there withall tolde them of the couenant of saluation which GOD had made with his people It is certaine that nothing was concealed in that behalfe but that he vsed an exquisite diligence so as hee lefte not the Iewes in doubt without due warrant how to behaue themselues to God-ward Nowe then if Moses discharged his duetie after that sort wee must conclude that the Lawe was a sufficient doctrine to instructe the people and that hee vsed not anie shiftes to carie them heere and there Afterwarde came the Prophetes which added yet a greater lighte Last of all the Gospell was preached through the whole worlde Nowe then can wee say that our Lorde hath not taught vs sufficiently and that all the Prophetes and the Apostles yea and Iesus Christ himselfe haue giuen vs but halfe an instruction Can wee say so No that were too vilanous a blasphemie Nowe therefore let vs haue our eares open to hearken to our GOD and he will be a good schoolemaster to vs and let vs bee contented with the doctrine that is conteyned in the holy Scripture For there wee haue so perfect wisedome as no fault can bee found with it Consider well therefore what we haue to marke vppon this streine to the ende that euerie of vs may indeuer to profite dayly more and more And if there bee any ignorance in vs let vs assure our selues it is through our owne fault in that we bee as blinde wretches vntill God haue inlightened vs through his grace Therefore it behoueth vs to pray him to open our eyes by his holy spirite And on the other side let vs not stop our eares against the thinges that God speaketh nor pretende ignorance to excuse our naughtinesse But seeing that God telleth vs that he hath shewed vs all thinges by his worde which wee ought to doe let vs holde vs to it without coueting any nouelties and without fond curiositie for we shall neuer scape from him and therefore let vs not be gadding to receiue euerie newe toy that is offered vnto vs. And so let vs ponder well the thinges that wee haue to marke vppon this text to the ende that for asmuch as GOD hath nowe giuen vs a confirmation of his Lawe and of his Prophisies and directed vs to the right marke wee may take the Gospel alwayes for our guide in wayting till he haue gathered vs together into his kingdome Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faults praying him to make vs feele them better to the ende we may returne to him with true repentance and being ashamed of our selues flee for refuge to his mercy and that forasmuch as we knowe hee hath set it forth most largely and abundantly in our Lord Iesus Christ wee may resort to him the more boldely seeking continually for the great treasures which he hath prepared for vs in his kingdome And beseeching him to guide vs so hencefoorth with his holie spirite as we may liue in his feare framing our selues vnto his righteousnesse and seruing him according to his holie will so that although wee might be hindered by the stumbling blockes and cumberances which wee see in the worlde yet
the end they should be mainteined altogether in the true vnion of faith that they might alwaies haue men to put them in mind to liue in obedience towardes God and that the Religion might be preserued in y e purenes therof This is not for y e peculiar benefite of y e Leuites but for y e general welfare of the whole Church of God Now hereupon Moses repeateth y e same thing again which I haue expounded heretofore that is to say That the Iewes might eat flesh through as all the land of Iuire conditionally that the sacrifices were reserued for the sanctuarie for the temple thē the time were come that it were builded I haue tolde you already that the cause why God gaue such leaue was to the end that men should learne to refraine frō the attempting of any thing which they were not sure to be lawfull for them to do And howe shall we knowe that the things which we doe are acceptable to God By hauing his word which he giueth vs. For it is not for vs to be further of his counsell than he discloseth vnto vs. To be short it is shewed vs here that in all our life wee must not stirre one finger except we be sure that GOD hath giuen vs leaue Now he for his part leaueth vs not in doubt but hath giuen vs a sure and vnfallible rule so as we may alwayes discerne the certaintie at leastwise if wee will holde our selues contented with the thing that God alloweth without adding any thing to his doctrine and his lawe For there he hath vttered his wil in such wise vnto vs that if we want any thing nowe it is because we list not to harken to him that hath all dominion ouer vs. As for example all the doubtes that are among the Papistes proceede of nothing else but of a foolish curiositie which they haue to do better than GOD commaundeth them O say they I woulde be so holy as nothing might passe from mee which shoulde not be good And is it not enough to obey GOD Yes say they but I would do yet more He y t passeth those bounds shall but torment himselfe and dwell in vnquietnesse al the time of his life as wee see these hypocrites are which are alwayes tossed and turmoyled with some doubt And what is the cause thereof It is a reward which they deserue verie well because they will not rule themselues by Gods worde Isa. 55.3 But as the Prophet Esay saieth if we walk purely and simplie according to Gods word we shall haue rest in our soules and wee shall be free from all these troubles and debates which the wretched vnbeleeuers make for they wote not at which ende to beginne neyther knowe they where to make an end Therefore let vs marke well howe it is not without cause that GOD speaking of eating and drinking doeth giue here expresse leaue to his people to the ende we shoulde not aduenture anie thing but in his name and to doe vs to vnderstand that he hath such a care of vs that hee will guide al our steppes and therefore we must liue as in his presence Furthermore let vs learne to receiue the libertie which GOD hath giuen vs that we may enioy it so far forth as is expedient for we know y t this libertie of ours ought to carie a restraint with it 2 Cor. 6.12 10.23 S. Paul telleth vs y t al the things which are lawfull are not alwaies behoueful bicause they do not always edifie our neighbors But yet howsoeuer the case standeth we must haue our consciences free so as wee may vse the thinges that GOD hath graunted vs by his worde And therefore both in eating and drinking wee may giue him thankes with a cheerefull hearte as they that knowe howe it is hee that feedeth vs and that we doe receiue all thinges at his hand Moreouer we bee continually put in mind hereby y t he is neere at hand with vs and y t his prouidence extendeth euen to y e least things For it may well seeme that eating and drinking are no such thinges as are worthie that God shoulde haue regarde of them But yet it is Gods will to beare sway in that behalfe to the ende that we shoulde knowe the fatherly care that hee that of vs not onely in respect of our soules but also in respect of our bodies though they bee transitorie and corruptible Hereunto Moses addeth that the people shoulde refrayne from eating the bloude of beastes Whereby he doeth vs to vnderstande that wee must so vse Gods creatures as we abhorre all crueltie For at the first sight it seemeth an vnnaturall thing to kill the beastes to whome GOD hath giuen life by knocking of them downe and by cutting of there throtes It seemeth to be a chaunging of Gods ordinaunce and an vtter peruerting of all thinges when men take leaue to doe such thinges Yet notwithstanding our Lorde sayth that men may lawfully eate the fleshe of beastes Gen. 9.3 and that hee hath created them for mans vse Neuertheles to the intent to inure his people to meekenesse hee willeth them to absteyne from bloude But that serued but for the time of the Lawe and the ceremonies For as wee haue seene alreadie our Lorde gouerned the people of olde time as little babes And wee knowe that men teach young children all thinges that are good but for asmuch as they haue not yet the capacitie to vse thinges as they that are come to mans estate men holde them in awe and suffer them not to haue thinges at will which are lawfull of themselues As howe Men beate a childe for handling a knife because hee cannot tell yet howe to vse it So then GOD vsed a childishe kinde of instruction and as it were rudimentes or euen as wee say the A B C to enter that people withall which was yet rude and weake but yet wee knowe what the ende and intent of the Lawe was in commaunding men to absteyne from the bloud of beasts For Gods will was that men shoulde abhorre all crueltie And the same exposition hereof is set downe by Moses himselfe in the ninth Chapter of Genesis Gen. 9.4 For after the floude God declareth that men may well eate the fleshe of beastes so they forbeare to eate of their bloud And why is that Because it is to bee considered that the soule or life of euerie liuing thing is after a sorte represented by the bloude And I forbidde you all manslaughter sayth GOD Gen. 9.5 beare well in minde that men are created after myne owne image and therefore yee muste not worke any outrage one to an other For whosoeuer sheddeth mans bloode shall haue his bloude shedde by man Wee see I saye that the respect which our Lorde hadde was not of the brute beastes but rather that his meaning was to holde vs together in brotherly loue And therefore hee gaue the people of olde time a figure
anie wise replie against it nor bring thither anie one droppe of our owne wisedome to say I think it not meete to what purpose is this spoken But let vs without gaynesaying receiue all that euer our Lord declareth vnto vs. Thus much for one point And moreouer let vs so sticke to him as our faith be not tossed to and fro When wee see diuersitie of opinions and that to aduaunce themselues men doe through ambition vndertake great matters let not that carie vs away but let vs continue still resolued that there is none but GOD alone that will teach vs aright that hee hath doone it by his lawe and lastlie by the Gospell insomuch that our Lorde Iesus Christ is appointed by him to be our Teacher and we haue expresse commaundement to heare him This is my welbeloued sonne heare him Matt. 3.17 By the which point he doeth men to vnderstande that he will haue them to sticke vnto his doctrine and to be obedient to the same Moreouer it is saide That the law shall bee laide vp there far a Testimonie against the people of Israell It shoulde seeme at the first shewe that the law serueth but to condemne men but I haue alreadie declared yesterday that it is saide so as in respect of folkes frowardnesse which will not be taught but by compulsion True it is that this hardenesse is to bee founde in all men for by nature wee are hardlie brought in order we bee combersome the wilde beastes doe not easilie become gentle noâ— suffer themselues to bee tamed at our hands but yet there is not so wild a beast to bee founde in the worlde as euerie man is vntill our Lorde haue subdued the stubbornesse that is in vs and giuen vs the Spirite of meekenesse and therefore our Lorde is faine to speake vnto vs and as it were to enter an action to reprooue vs. In respect whereof it is saide Iohn 16.8 that the spirite shall iudge the worlde There our Lorde Iesus Christ treateth of the Gospell and sheweth to what ende it shall be preached I will saith hee sende foorth my doctrine and to what ende To iudge the world Yea but the Gospell is a message of grace and fatherly louing kindnesse God doth heere offer vnto vs his heart and telleth vs that hee requireth nothing but to bring vs to saluation and wherefore then speaketh hee of condemnation It is impossible for him to bring vs to saluation vnlesse we bee first condemned Therefore it behooueth vs at the first entrie to be inforced to submit our selues vnto God for vntill he hath made that chaunge in vs wee will neuer yeelde to bee gouerned by him Yet notwithstanding our Lorde so worketh in his elect y t after he hath humbled them they suffer themselues to be led without any more resistance insomuch y t their whole pleasure and ioy is to bee subiect to God and to frame themselues altogether after his will The others be so rebellious that our Lord is faine to vse continuall roughnesse and sharpnes against them True it is that euen the faithful haue alwayes in them some kind of striuing so as they bee neuer so throughly reformed but that there is euer some replying Yet notwithstanding as manie as are gouerned by the Spirite of God as all his children bee shall cheefely haue their whole desire and affection to bee altogether subiect vnto God and to doe nothing vppon their owne heade or after their owne liking As for the others which be not reformed it is requisite that God shoulde alwaies stande in lawe against them and vse rigour to their condemnation For this cause it is saide here that the booke of the lawe shoulde bee a witnesse against the people Moses meaneth not but there shoulde bee some that should profite by the law so as the doctrine thereof should not be a warrant vnto them of Gods goodnesse to guide theÌ„ to the hope of euerlasting life but he treateth here of the greatest sort which was wicked and froward And y e scripture vseth such a maner of speech when a people is for the most part wicked saying All of you Although our Lorde knowe his owne people and separateth them from the rest yet forbeareth he not to say Youâ— as though hee spake generally without exception Let vs marke then that the lawe was laid vp for a Testimonie against the people not because it doeth not conteine a witnesse of the loue of God for mens welfare but because of y e peoples malice who could not finde in their heartes to fare the better thereby but turned the light into darkenesse and conuerted their breade and meate into poison and altered life into death Also we ought to thinke vppon this which Paul speaketh namely that the lawe is a minister of death 2. Cor. 3.7 but he speaketh there but of y e commandements whereas here Moses comprehendeth all the couenaunt that God had made euen the couenant of the Gospel concerning the which we haue seene herebefore how Saint Paul saide Deut. 30. â— Rom. 1â—â—â— that the same perteineth not to the lawe namelie The word is in thy mouth and in thy heart Also I haue tolde you and wee haue had sufficient proofe therof that Moses was not onely a minister of the law but also did set forth the free promises of saluatioÌ„ which were grounded in our Lord Iesus Christ. And now he doth briefely comprehende all that in a summe Neuertheles he forbeareth not to say that the lawe shall be a witnesse against the people And why As I saide afore it commeth not of the nature of the lawe that is to say of the doctrine but of y e malice of that people which could not abide that God should be their father and Sauiour Now then the thing which is here protested of the lawe perteyneth to the Gospel to witte that when the Gospell is preached if wee accept the message which is offered vnto vs wee haue GOD for our father we bee assured of his free adoption and we may freely cal vpon him in the name of our Lord Iesus Christ. Thus ye see howe wee ought to be rauished with ioy when God sheweth himselfe so good and gratious towardes vs. Neuerthelater if we despise so great a benefite or abuse it as the hypocrites do or if we be skorners of God or loose liuers or if we be so wedded to this present worlde that the heauenly inheritance seemeth nothing vnto vs God wil holde skorne of vs also and moreouer there shal not one onely word be spoken which shal not ask vengeance against vs at the last day God will haue infinite witnesses Looke how manie sermons haue beene made looke howe manie lectures haue beene reade and looke howe manie bookes haue beene printed and they shal al be witnesses to condemme vs as guiltie and to make vs inexcusable before God Although then y t this ceremonie of hauing a booke laid vp as it were in the presence
â— 10 God chooseth men of no reputation to represent his Person 184. a 40 Of this word Person how it hath beene expounded and how it is expounded 623. a 60. b 20. 18. b 50. 19. a 10. 446. b 50. 447. a all Persons That vnder false weights and deceitfull measures all accepting of Persons are condemned by God 887. a 40.50.60 What a mischeefe it is to haue wicked Persons in a citie 548. b 20.30 that such are not to be borne with al. ibid. 40.50 Manifest doctrine against all worthinesse of Persons 166. b 10.20.30 Mens vices must bee killed and their Persons spared reade how 731. a 20.30 b 60.732 a 10 Of the persons of them that bring Gods worde vnto vs and that we must not depend vpon them 717. b 10 In criminal cases no respect is to be had of Persons 708. a all What is ment hereby that there is no accepting of Persons before God 19. a 50 Of hauing respect of Persons in iudgement reade notable doctrine 623. b all 624. all Phisician The diuell admitted to bee S. Paules Physitian 1163. a 30 God is our Physician and how he tempereth his medicines 1163. a 30. b 10.60 Howe God playeth the part of a good Physician and the meanes which he vseth to cure vs. 1166. a 50.60 b 20.30.40 Picture Whatsoeuer we see we may represent by Picture 138. a 10 The making of any Picture of God vtterly forbidden of him 138. a 50 Of the Picture of Iesus Christ which the Papists set forth in their Churches with a curten drawe before it 504. b 30.40 Looke Idol Image and Representation Pilgrims That we bee but Pilgrims vpon earth where reade and marke much notable doctrine 615. b all Looke Wayfarers Pilgrimages Of the Pilgrimages of the Papistes whence they were deriued whom they imitate in that toy as they saiâ— 601. a 10.20 The Pilgrimages of the heathen not cleane abolished but changed looke the place 495. a 10 Pillar Of the Piller of y â— cloud the fire which appeared to the Iewes 1087. a 60. b 10. Looke Fire Pitie How men are mooued with a foolish Pitie wherwith they offeÌ„d God read that place 402. a 40.50.60 b 10. 305. a all b 10. 708. a 30.40 b 10 An exhortation to Pitie such as bee in miserie and distresse 864. all In what respect magistrates must haue Pitie on offenders when they put them to death 800. a 60. and 694. b 40 What the Pitie which God had on our forefathers doth import 168. b 40 The purpose and intent of God in not shewing Pitie to all alike 166. b 50 Against dissembled Pitie and compassion too too common nowadayes 583 a 30.40.581 a 10. Looke Compassion and Mercie Pitifull An exhortation to be Pitifull reade the same 330. a 10 How a iudge when he vseth rigour must be Pitifull 330. a 10 Against such as in cases of iustice are more Pitifull than they ought 328. b 10.20.30 Looke Mercifull Place The reason why God did choose one certaine Place wherein he would be worshipped 893. b 20.30.40.50.60 894. b all 565. a 50. 509. b 20.30.497 a 50.60 God held his people a great while in suspense before he shewed them the Place where he would dwel for euer 498. a 50.60 b 10 Though God chose a Place to be worshipped in yet he is not to be tyed to a place 498. b 20.30 497. a â—0 60 Of seeking the Place which God hath appointed to be â—erued in of such as exempt themselues from that place 497. b 20.30.40.50 Notable doctrine vpon these words In the Place which thy God shal choose 496. a 40.50.60 b all 497. a 10. Looke Sanctuarie of God Plague Of the most dreadfull Plague that can fall vpon vs. 982. a 60. b 10 A most dreadful inward Plague denouÌ„ced against the despisers of god 1007 a 10. b 60. 1008. a 10. b 60. 1009. a 10. Look Affliction Chastisement Punishment Plagues Of the Plagues of God and that he will make them woonderfull great and certaine 1001. a 20.30.40 The true cause why y e manifold Plagues of Gods vengeance do pursue vs. 986 b 10.20 c. all Of the Plagues of Egypt and that they were schoolings to the Iewes and to vs. 1001. b 50.60 1002. all How the Plagues of God follow y e footesteps of the wicked and that when they haue escaped one they are ouertaken of another 984. b 40.50.60 985. a 10. c. The 156.157.158.159 sermons conteine certaine specified Plagues denounced against the breakers of gods law The diuerse and loathsome Plagues that God will lay vpon them that be hardened in euill 968. b 10. Looke Afflictions ChastisemeÌ„ts Punishments Pleasure What kinde of Pleasure it is that God taketh in dooing good and persecuting 1004. b 50.60.1005 a all b 10 Pleasures Men become brutish through Pleasures and abundance of wealth 279. b 40 Pledge Of taking a Pledge for money lent to them that did lacke reade howe the lawe prouided 852. b 60. 853. a 10. c. the whole page In what cases the Pledge of the poore is to be restored againe 853. b 40.50.60 The meaning of these words that the poore whose Pledge we restore shall blesse vs. 854. b 50.60 855. a 10. c. Looke Gage and Pawne Plentie At what an euill point men be to God-ward in their Plentie and how God dealeth with them in that case 993. a 40.50.60 Looke AbundaÌ„ce Welth Plowe Why God forbad the Iewes to Plowe their ground with an Ox an Asse 778. a b 60. 779. all 780. all The Plowe cannot worke well vpon the ground except the beastes be matches 780. a 40 Pockesfrench The french Pocks a disease not known a hundred yeares agoe 1003. b 10 The french Pockes counted an ordinarie matter of whom and that it is a kinde of leprosie 672. a 10 Of the french Pockes whereat men wondered for a time and feared it 971. b 60. Looke Leprosie Diseases Policâ—â— God would there should be ciuil Policy in this worlde 118. a 50. Looke Gouernement and Order Polygamie Why Polygamie was permitted vnto the Iewes 836. a 60. b 10 What is commonly alledged for the allowing of Polygamie 75â— a 30. and against the same ibid. b 10.20 Polygamie or y â— hauing of many wiues forbidden all men in common 652. b 30 Polygamie of the Patriarches is not an example for vs to follow 652. b 30.40 Salomons Polygamie or hauing manie wiues seemeth blamelesse 653. a 40. therein both Dauid and Solomon offended ibid. b 10 Polygamie forbidden to the kings of Israel 652. b 30. c. 653. all From whence Polygamie came 653. a 30 Dauids Polygamie excusable to y e world ward 653. b 10. Looke Wiues Poore S. Pauls meaning in saying that he could skill to be Poore 1126. b 60. 1127. a 10 Howe the Poore were prouided for in the
them that had refused to enter into the land of Chanaan Your carkesses shall rotte here in the wildernesse you be not worthy to possesse the inheritance which your God promised to his seruaunt Abraham Ye see then that when the people were after a sort renewed at the ende of fortie yeeres then did Moses set foorth the Lawe againe and speake to them according to Gods commaundement Nowe must we also apply this to our instruction That is to say when soeuer we haue bin so farre ouerseene as not to profit in Gods schoole so as we continue Asses still or at leastwise haue but pickled vpon the doctrine without suffering it to worke any true liuelinesse in vs if God subdue vs and prepare vs better by continuance of time to hearkē vnto him let vs aduise our selues to make our profit therof let vs not be vnamendable For what shal wee win by it in the end if we continue still vnruly and be so stubborne that God cannot ouermaister vs Shall it not turne to our confusion Therefore as well publikely as priuately let vs bethinke vs to profite our selues by this warning if wee haue ill receiued the doctrine that hath bin long preached vnto vs heretofore let vs consider that inasmuch as God doth not yet giue vs ouer but vseth such mercy towardes vs his desire is to drawe vs still vnto him and therefore let vs prepare our selues that we become not stubborne against him but rather let vs learne to bee meeke and let vs giue way to the doctrine that it may enter into our mindes and heartes Thus ye see how we ought to behaue our selues Furthermore when God visiteth vs and sendeth vs any corrections to humble vs and to abate our ouergreat vnthankfulnes and frowardnes let vs turne ouer a newe leafe and returne againe vnto him And when wee haue done so generally for the whole body of the Church let euery of vs do the like priuately on his owne behalfe If any man haue runne astray and neuer knowen God aright nor neuer submitted himselfe fully to the wholesome doctrine if God visit him by sicknes pouertie or otherwise howsoeuer it bee let him bethinke himselfe and say Alas the Gospell hath bene preached vnto me but howe haue I receiued it of all this while I knew not my God and although I professed my selfe to bee one of his nombers yet did it not touche me at the heart Howe shall I nowe doe therefore Sith it is Gods will to haue me to bee his scholler it is good reason that I yeelde my selfe wholly to him and that I reuerence him as I ought to doe my souereigne maister and teacher Thus ye see that the thing whereof wee be warned in this text is that when we see how our Lorde indeuoureth by all meanes to bring vs backe and is minded to beate downe the rebelliousnesse that is in vs by rebuking our vices that he gathereth vs home to him when he sees vs go astry to the intent to reforme vs we must not kicke against the spurre as I saide but rather meekely and mildely seeke to bee gouerned by him to profit more and more in his word Now let vs cast our selues downe in the presence of our good God with acknowledgement of the innumerable faultes which we ceasse not to commit dayly against his Maiestie praying him to vouchsafe to wipe them out through his free goodnes and therewithall to bring vs home againe to him and to worke so in vs by his holy spirit as our consciences may be mortified from day to day vntill we be ridde quite and cleane of all the corruptions of our flesh to be clothed againe with his righteousnes And so let vs all say Almightie God heauenly father c. On Munday the xxv of March 1555. Th second Sermon vpon the first Chapter 3 And it came to passe that in the fortieth yeere the first day of the eleuenth moneth Moses spake to the children of Israel according to all the things that the Lord had commanded him to say vnto them 4 After he had ouercome Sehon King of the Amorrhyts which dwelt in Hesebon and Og King of Basan which dwelt at Astaroth in Edrai 5 And so Moses began to declare the Lawe beyond Iordan in the lande of Moab saying 6 The Lord our God spake to vs in Mount Horeb saying you haue taryed long ynough at this mountaine 7 Turne ye and depart that ye may goe to the hill of the Amorrhytes and to all the Countries there aboutes in the plaine about the hill and in the lowe places towards the South and vpon the shore of the red sea in the land of Chanaan and in Libanus vnto the Riuer euen the great riuer of Euphrates 8 Looke about ye I haue set the land before you enter into it and possesse the land which the Lord God hath sworne to your fathers Abraham Isaac and Iacob to giue it to them and to their seede after them I Haue tolde you alreadie that the doctrine which is conteined here is not the beginning of a matter as though it had bin new to the people and that God had not taught it them before but a confirmation of the things that Moses had spoken in Horeb bicause the people had not profited so well by them as they ought to haue done And it hath bin declared further that God had spent the space of fortie yeeres or thereaboutes in subduing y t people which had bin ouerstubborne euen at the very first could in no wise abide to take his yoke For this cause is the time set out here to the ende that wee might vnderstand y t the people ought to haue framed themselues to some obedience after so hard so long a chastisement as thy had endured Besides this there is one other circumstance which is that y e people had alreadie had some victorie against Og king of Basan and his neighbours wherein they had had experience of Gods fauour And I told you y t those things were worthy to be marked bicause they bee the two meanes whereby God draweth men vnto him to win them withal and to inioy them On the one side he chastiseth them to y e ende they may learne to obey him as being vnder his hand authoritie and on the otherside he vseth gentlenesse to make men in loue with him and to consider that nothing is better for them than to sticke to him at whose hand they looke for all welfare And both of these are expressed here by Moses namely that y e people had lingered in the desert fortie yeeres long feeling Gods horrible punishmēt for their shrinking away frō him yet neuertheles had ouercome Sehon Og such like kings howbeit not by their own power but by Gods helpe Wherefore let vs learne to profite our selues as well by Gods scourges when wee bee beaten with them for offending him as also by his benefites whereby he witnesseth that he
vse them in such wise as they may be imployed according to Gods will If I haue aboundance I ought to relieue such as haue want and neede Howbeit no man looketh to this geere but such as haue goods are as gulfes to swallowe vp all that euer they can finger there is no other talke with them but how they may bring all thinges vnder their pawes so as no man may be succoured at his neede For all is one with them so they may make their hand As for Gods honor they passe no◠so much for it but that they had liuer to be sorted in the world and to reigne in it at their pleasure And in the meane while they be still set vpon gathering and they consider not that in so doing they doe but plunge themselues continually into greater cursednesse Wherefore let vs marke well the doctrine that is giuen vs here by the example of Moses which is that first of all euery of vs must consider that when God vouchsafeth to put any goods into our handes or to aduaunce vs to any degree hee bindeth vs with the straiter bond and we haue the harder account to make to the ende we may learne thereby to holde our selues within the boundes of our owne slender abilitie whē it pleaseth God to haue it so Moreouer let vs also haue a continuall eye to our owne infirmitie so as we may acknowledge that our abilitie is very small and if it please not God to aduaunce vs let vs not beare enuy towardes them that are in that daunger and haue that heauy burthen vppon their shoulders If they feele it not it is so much the woorse for them And for our owne part as I sayd afore let vs be contented that our Lord let vs alone sitting as it were vpon the ground and let vs not couet to climbe higher Also therewithal let vs haue compassion vppon such as beare the hard burthen let vs pray God to giue them strength and might at their neede for we see that if God let them alone they must needs be vtterly vndone And thirdly if it please God to put vs in any office let vs be ready to obey him at leastwise according to our abilitie Howbeit let vs not take too much vppon vs least this olde sayd saw be verified vppon vs that he which grypeth too much can hardly holde it But let vs aduisedly offer our selues vnto God that he may gouerne vs by his holy spirit so as euery of vs may doe his duetie and euery of vs imploy himselfe according to his measure and abilitie referring all our doings to the common weale to the ende that God may be serued thereby and our labor may redound to the benefite of the people committed to our charge Thus ye see in effect what wee haue to marke Now must wee also marke this saying of Moses Choose ye men of wisedome and of good skill men well tryed that they may be set ouer you according to your tribes euen ouer Thousandes ouer Hundreds and ouer Fifties as wee shall see afterward Hereby it is shewed vs that when men are to be chosen to beare office in the common weale they must be chosen with discretion and not taken at al aduenture whosoeuer can thrust in himselfe first neither must they be preferred at any mans pleasure for fauor or for some fond brauery but in such wise as God may ouerrule the choyce and such men be picked out as are knowen to be meete to occupy the roomes that they be called vnto And specially wee must obserue that which is rehearsed in the eighteenth chapter of Exodus heretofore alledged Exod. 18.17 for there Iethro sayth that we must take such men as are stout fearing God louers of the trueth and haters of couetousnesse Who is he y t speaketh this A poore heathen man as I haue sayd already yet God gouerneth his tongue in such wise as we cannot haue a better teacher than him when we be about to choose men to gouerne a people First of all he requireth men that are stout such as are not womanish but haue wherewith to go through with such a charge and haue both good zeale courage and noblemindednesse Howbeit forasmuch as without the feare of God all y e vertues in man doe turne to euill behold Iethro who neuer heard anie one worde of holy scripture doth notwithstanding perceiue ful wel y t it is vnpossible for a man to discharge his duetie in gouerning a people vnlesse he feare God If a heathen man could speake after that manner what a shame is it for vs nowadayes that wee should haue lesse discretion than he And yet a man may see with his eyes how the worlde goeth Haue men this consideration w t them when they goe about to choose officers of Iustice that they will needes haue the feare of God to be the first thing in y e partie True it is that men wil professe so euen nature compelleth vs to say y t we had neede of men that are wise and stout verily as graunting couertly that there is neither wisdome nor courage without y e feare of God beare sway Againe to expresse the fruites of the feare of God yet the better Iethro addeth that there must be vprightnesse and trueth As if he should say that a man shall neuer be meete to gouern vnlesse he haue soundnesse in him so as hee be not hollowharted but walke on with a good cōscience And because that brybes doe blinde the eyes of the wise and make good men to swarue from vprightnesse he sayth that if we will haue men fit to beare authoritie they must hate couetousnesse and despise the goods of this worlde so as they can finde in their hearts to forbeare thē Seing then that such a lesson is told vs by a heathen man I pray you what a shame shall it be that we which professe our selues to be brought vp in the lawe of God and in his Gospell haue our eares so much beaten with it should still be nouices in the doctrine or at leastwise put it so ill in practise among vs And yet for all that if we vse it not to our profite it is written to be kept to our great confusiō to make vs vnexcusable So then let vs wey wel this saying where Moses exhorteth the people to choose men of vnderstanding and wisedome and tryed men For if a man be put in office but vpon hope without good knowledge and experience had of him is it not a defiling of the seate of God and of Iustice In deede God reserueth to himselfe the souereintie ouer all men as he is also worthe to haue and yet notwithstanding he wil be serued by mortal men as by his ministers officers and therefore the seate of Iustice is as ye would say consecrated or hallowed vnto him as shall be shewed in the next lesson Now there is taking of men at aladuenture and they know not what they
ought to doe nor how to behaue themselues Well such a one must needs make a tryal what he can do when he is once set in his seate he wil haue an eye to himselfe yea Shal he y t would not take a Cowheard or a Shepheard into his house vpon bare hope without knowledge or vnderstanding of him what he is shall he I say go set a man in Gods seate of whom he hath no knowledge and of whom he hath no experience to iudge what he is Now then let vs be well aduized forasmuch as God graunteth vs the grace or rather priuiledge of choosing officers to gouerne vs which is not common to all people in any wise let vs not abuse that gift of God or els we shal be amazed to see our selues bereft thereof And soothly y e very cause why so many tyrannies are crept into the world is that all nations haue forgone their freedome so as there is no more election by reason whereof Princes do sell the offices of Iustice thinges are so out of order as is horrible to see And whereof commeth that but that when the people had the election in their hands they abused it so were worthy that God should bereaue them of the honor y t he had done them For is it not as good as a wilful prouoking of Gods wrath and spyting of him when folke hauing free electiō whereas they should choose men to serue God and to be as his officers doe in stead thereof keepe rowtings in Tauerns or Alehowses and euen as it were in skorne mockerie of God choose such as are most vnthriftes furthest out of order See ye not how it is a peruerting of all order To be short it should seeme that men intended to thrust God out of his seat when they set his enemies in it after that sort such as despise him such as seeke nothing else but to treade his name Maiestie vnder their feete When men deale so is it any wonder that God sendeth such disorder into the world as wee see there is Now then it standeth vs so much y e more on hand to marke wel this doctrine where it is saide that when God giueth a people libertie to choose officers they must not abuse it but must vse discretion in choosing of them Yea and forasmuch as we may often times be deceiued it behooueth vs to resort vnto God y t he may giue vs discretion gouerne vs with his holy spirite as though he had poynted them out with his finger whom w◠ought to choose And y t is the cause why I said y t elections shal neuer be wel ordered except God ouerrule them by his holy spirit Last of al Moses saith I wil set thē ouer you to rule you He sheweth y t God had giuen him authoritie yet a man may see y ◠he imparted it vnto y e people shewed by his doings as we haue seene afore y t he chalenged not to himselfe an inordinate power but acknowledged y t God had bound him to the common weale So then Moses hath authoritie knowes well enough that Gods wil was to preferre him aboue the rest of y e people yet doth not he abuse his right for al that but referreth all vnto the people As if he should say I will but onely shewe the way how to guide and in so doing I will take the payne to my selfe as for the honor I giue it ouer vnto you And the same mind ought to be in all good magistrates and gouerners of people y t they may be able to maintaine the authoritie that is requisite for euen to that end also hath God set them vp But howsoeuer the world goe let them not seeke their owne profite but let them indeuour to make thēselues fit ministers as nere as is possible alwayes maintaining y e chiefe charge y t is committed vnto thē But now let vs come to that which Moses interlaceth concerning the multitude of y e people Your God saith he hath increased you in such wise that you be now as the starres of the skye and I beseech him to increase you a thousand times moe or els he will increase you a thousand times more according as he hath promised you Here Moses in alledging the hardnesse that he had to decide all cases doth also shewe the people Gods blessing and grace And thereby a man may see that his chiefe trauell was to make the people conceiue the benefites y t they had receiued at Gods hand and that is a lesson which we cannot be put in minde of too often For on the one side wee see what vnthankefulnesse is in vs how we shut our-eyes at the benefites that God bestoweth vppon vs Not y t we lyke not to haue them but for y t we consider not from whence they come that we might glorify the giuer of them And on the other side wee abuse the giftes that wee haue receiued because wee bethinke not our selues how it is God that hath put them into our handes Nay which worse is wee see how men do so vaunt themselues of them that Gods glorie is darkened thereby as though they were not beholden to God at all And not onely that but it should seeme also that they arme themselues against him to bid him battell for shewing of himselfe so bountifull towardes them and as shall bee shewed in the two and thirtieth Chapter Deut. 32.15 they play the ouerpampered Iades which fall to kicking against their maisters See I say how God is vnacknowledged of vs in his benefites And afterward when wee haue forgotten him wee growe after a sort heathenish and all his giftes are defiled by vs. Sith wee see this let vs consider that this doctrine cannot bee too often set afore vs namely that when God chooseth vs to doe him seruice he bindeth vs to him the more exceedingly And therefore his opening of his benefites vnto vs and his setting of them before our eyes is to the ende wee should knowe that he is readie to continue them still towardes vs if wee let him not through our vnthankfulnesse Therefore if we be often told of the free goodnesse of our God and it be shewed vs how richly he hath powred out his benefites vpon vs although it seeme to be a very common matter and that we haue heard ynough of it before yet let vs assure our selues it cannot bee spoken too much Wee see howe Moses who is the true patterne of all Prophets and true ministers of Gods worde behaued himselfe in that case And forasmuch as he stoode so much vpon that point let such as haue the charge of teaching in the Christian Church bee sure that they can neuer be too lauish in that behalfe let all people also vnderstand that the often putting of them in remembrance of Gods benefits is not a needelesse and vnprofitable doctrine Marke that for one point
follow the doctrine that our God hath giuen vs and whereby it is his will to draw vs to him Thus yee see that the meane for vs to put this saying of Moseses in vre is not to looke onely to the myracles that haue bene wrought for the ratifying of the Lawe but to goe to the Gospell and there to perceiue that God hath shewed himselfe to vs againe in farre greater perfection than he did to y e fathers of olde time Besides this let vs beare in minde the warning that I spake of afore namely that when we once knowe the myracles whereby God vouchsafed to confirme his Maiestie we must repaire to his worde assuring our selues that that is the verie meane whereby God draweth vs to him Therefore whensoeuer we haue Gods word preached vnto vs let vs vnderstand that it is a confirmation to assure vs that he raigneth ouer vs. And therefore let vs take heede that wee make our profit thereby seeing he graunteth vs this grace and priuiledge Eph. â—â—â— which as we see is not common to all men And let vs pray him to seale the doctrine in our heartes by his holy spirit which we heare with our fleshie eares that seeing he hath once called vs to the knowing of him he will increase the same more and more and so guide vs as we may rather looke vp to heauen than pore vpon the creatures and things that are mortall Therefore let vs haue a constant and inuincible fayth in God which hath once manifested him selfe to vs so as wee may defie Satan and all the abuses and errours that haue bene brought in by men According to this holy doctrine wee will cast our selues downe in the presence of our good God with acknowledgement of our faults praying him to make vs so to feele them as it may bring vs to true repentance and wee therewithall acknowledge the grace and benefites which he hath powred out vpon vs so as we may know better to make our profit by them than we haue done and not bee negligent in considering his workes but diligent therein as becommeth vs and moreouer so receive the doctrine y t is dayly preached vnto vs as wee may apply our eyes to the discerning of the things that are dayly shewed vs and our good God make vs to finde his power and goodnesse by experience as he hath done to others in all ages that we may bee the better confirmed in the loue and obedience which wee owe him so as wee may neuer be turned from it whatsoeuer the Diuell practise to turne vs away from it 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 v. of Iune 1555. The xxviij Sermon which is the tenth vpon the fourth Chapter 36 He made thee to heare his voice from heauen to instruct thee withall and on earth he shewed thee his great fire thou heardest his words out of the middest of the fire 37 Because he loued thy fathers and chose their seede after them hee made thee to come out of Egypt in his presence by his great power 38 To driue out Nations before thee greater and mightier than thou to bring thee in and to giue thee their lands to inherit as is seene this day I Told you heretofore that if God had but only wrought myracles when he brought his people out of Egypt it would haue beene to small purpose for they had had no instruction to leade them to right knowledge But in asmuch as his word was matched with them now there wanted nothing at all And that is the cause why Moses exhorteth the people yet againe to consider howe it is long of none but themselues that they know not God yea euen to attaine to the heritage not onely of the land of promise but also of the kingdome of heauen Furthermore he telleth them that Gods word had such maiestie as the people had no cause to doubt but it was God that spake it Assure thy selfe saith he that the voice which thou herdest was not a humain or earthly voice but thy God spake as it were from heauen It is true that the voyce sounded from the middes of the fire that was seene vpon the mountaine but here Moses meaneth that the doctrine was not darke for asmuch as God gaue certaine signes of his maiestie to the ende that the peoples faith might bee assured throughly And for the same cause doeth he vse the worde instruction which signifieth not onely to teach with words but also to traine on with often chastisement As if he should say thy God in this case hath as it were helde thee in awe so as it is not nowe lawfull for thee to despise his lawe as though it came from an vncertaine place For why It hath soueraine authoritie thou canst not but thereby perceiue that God hath declared himselfe to thee to the inteÌ„t thou shouldest worship his maiestie and do him homage Now then we see that the effect of the thinges which Moses declareth heere to the Iewes is that God had giuen them visible signes at hande and as it were familiarly to the ende that his worde shoulde haue due reuerence and bee receiued obediently and all things bee done to the instruction of the people And although Moses rehearse but the things y t were done in mount Horeb where the lawe was put forth yet may we gather a general doctrine thereof For wee see howe God stoopeth to our infirmitie Because we cannot mount so high as to come vnto him he coÌ„meth down to our slender capacitie Seing that he doeth so ought not we to be the more prouoked to submitte our selues to him and if wee doe it not shall it not bee cast in our teeth that there was no lette in him that wee had not meanes and helpes to instruct vs with all But what for that In steede of comming to God we haue turned our backe vppon him and rebelled against him Wherfore let vs consider after what manner God applieth himselfe to our rudenesse that wee may bee the more moued to resort vnto him And besides that let vs referre all thinges to the same ende that Moses noteth heere which is y t forasmuch as God is so gracious to vs as to shewe vs his truth wee must imbrace it assuring our selues that it groweth not in the worlde but commeth from heauen Therefore let the doctrine of saluation be receiued among vs with al obedience For else it is to no purpose for vs to protest that we call vppon God and are willing to honor and serue him For the proofe that he requireth therof is that we should hearken quietly to his worde and that our faith should bee setled so as wee resemble not the vnbeleeuers who are alwayes doubting but stande vpon this sure foundation that it is God which speaketh it therefore it is not lawful for vs to reply against it
hee shoulde no more dwell among them nor raigne ouer them So then let vs mark well that it is not without cause that our Lord woulde that the straungers which dwelt among his people notwithstanding that they were of another faith and Religion should bee compelled to keepe the seuenth daye Not for their owne sakes nor for their owne instruction for they were not capable therof but to the ende there shoulde bee no stumbling blocke to disorder his people or to deface his seruice but that the land which he had giuen to his seruaunt Abraham to inherit might bee wholly dedicated vnto him And hereby we bee warned not onely to sanctifie our selues by Gods worde but also not to suffer anye occasion of offence or disorder to bee committed among vs but to see that all such things be cleane rid away Moreouer seeing our Lorde will haue vs to be so zealous in the maintenance of his seruice as to constraine euen thē that professe not thēselues to be of his Church to yeeld and frame themselues vnto vs as long as they be in our companie I pray you how shall wee excuse our selues if wee on our side bee not wholly giuen vnto him nor set foorth our selues as mirrours to drawe wretched vnbeleeuers vnto vs and to winne them to our GOD For if wee rebuke them when they doe amisse in the meane while they perceiue the like or greater faultes in vs shall they not haue occasion to laugh all our sayinges to scorne Nowe then seeing it was forbidden to suffer straungers to doe thinges contrarie to Gods seruice let vs assure our selues that wee be dubble commanded to walke warely and in such humilitie sobernesse as straungers may see by experience y t our desiring that God should be honoured is in good earnest without counterfetting that wee cannot abide that any man should woorke reproche to his Maiestie and glorie That is the thing which we haue to marke vppon this place if wee minde to obserue the thing nowe adayes which was commaunded the Iewes accordingly also as it belongeth to vs in trueth and substance For like as our Lord in olde time deliuered that people out of Egypt so hath he nowe deliuered vs from the gulfe of hell and rid vs frō euerlasting death Col. 1.13 Heb. 2.14 and from the bottomlesse pit of hell wherein wee were plundged of purpose to take vs vp into his heauenly kingdome purchased for vs by the bloud of his deare beloued sonne our Lord Iesus Christ. Nowe let vs kneele down in y e presence of our good God with acknowledgment of our sinnes praying him to make vs feele them better than wee haue done to the ende that wee indeuouring to refourme our selues more and more according to his righteousnesse may fight dayly against the lustes of our flesh and shunne al that is against the pure seruice of our God holding out in the same incounter till he haue fully ridde vs of it and fashioned vs againe after his owne image according whereunto we were created at the first 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 Iune 1555. The xxxvj Sermon which is the seuenth vpon the fifth Chapter 16 Honor thy father and thy mother as the Lord thy God hath commaunded thee that thy dayes may be prolonged and that it may goe well with thee in the land which the Lord thy God giueth thee NOwe wee bee come to the second table of the Lawe where GOD sheweth vs howe wee ought to liue one with another For as hath bene touched heretofore there are two principall thinges in our life first that wee serue God purely and afterward that wee liue honestly and vprightly with other men yeelding euerie man his due Nowe like as the honour of God excelleth all thinges that concerne man so was it meete that the rule thereof should bee set downe in first and chiefe place that wee might honour him as wee ought to doe which thing is dispatched in the first table Here therefore GOD beginneth to tell vs howe to direct our life Psal. 16. Deut. 30.19 20. if wee intend to serue him as in respect of men Also I haue shewed you that God requireth not any honour at our handes for that he hath neede of it or is euer the better for it but hee doeth it for our benefite and welfare Nowe then his intent is to trie our obedience and the loue that wee beare him by commaunding vs to behaue our selues vprightly and honestly towardes our neighbours and to liue togither in such fellowship and concord as none of vs bee giuen to himselfe but all of vs communicate togither and euerie man straine and imploye himselfe to doe good according to such power and abilitie as they haue That say I is the proofe to knowe if wee worshippe him with our heartes For wee may well make many faire countenances and Ceremonies but God will not take them for payment Matt. 23.23 And euen that is the cause why our Lorde Iesus Christ saieth that the chiefe pointes of the Law are Iustice Iudgement vprightnesse and faith that is to say faithfulnesse or trustinesse for so doeth the woorde Faith betoken there Then if wee liue vprightly among men so as wee bee neither guilefull nor malicious but desirous to serue euerie mannes turne maintaining the good and resisting the euill as neere as wee can it is the chiefe point of the Lawe Not that the seruice of God ought to bee forgotten in the meane while or that it is of lesse importaunce but bicause it is vnpossible for men to discharge their duetie towardes their neighbours if they bee not led by the feare of God Now let vs treate of the forerehearsed commaundement which is of the honouring of our father and mother Although mention bee made here of father and mother by name no doubt but he meant to deliuer a generall doctrine for the honouring of all Superiours For proofe whereof Psal. 〈…〉 wee knowe that the Lawe is a perfect rule wherein nothing is wanting But if there were nothing included concerning other superiours as Princes Magistrates and such as haue the sworde of Iustice and Maisters there were some want Therefore it is to bee concluded that here GOD hath commaunded the honoring and obeying of all such as are in degree of superioritie Rom. 〈…〉 Moreouer seeing it is so that all preheminence commeth of GOD and that it is an order set by him without the which the worlde coulde not continue what a thing were it that God shoulde haue made none account of it in giuing vs the sure fourme of good and holy life It is not to bee thought straunge that he shoulde comprehend all vnder one particular for I haue tolde you alreadie that that maner of dealing is to bee found in the Law and wee shal see more of it againe
the thinges that hee commaundeth vs to the intent it might go well with vs. Wherby wee see that if wee receiue the doctrine with humilitie and desire to obey it the ende thereof cannot bee but happie so as wee shall bee sure of our saluation Howbeit wee must alwayes come backe to this point that wee pray to God to giue vs heartes for it belongeth to him to doe that and yet if wee doe amisse wee must learn to condemne our selues that he may acquite vs. On the otherside let vs reioyce inasmuch as we see howe hee procureth our saluation and intendeth the furtherance thereof as oft as his worde is preached vnto vs. And let vs remember howe it is saide in Salomons prouerbs Prou. 8.31 That it is the delight and pleasure of Gods wisedome to dwell among men See heere howe God auoweth that his sending of his worde vnto vs is to teach vs the full perfection of wisedome as if hee shoulde sende his owne wisedome from heauen Yea and to what ende Wisedome is brought in their saying thus All my delight is to dwell among men And that is as much as if God shoulde open his heart and say Beholde my teaching of men by my worde is of purpose to binde my selfe to them with a holy band And if they on their side bee not stubborne they shall perceiue that I wil alwayes be among them with out departing from them at any time This ought to inflame vs greatly with a reuerence to Gods worde so as we may seeke to profite in it and neuer suffer our selues to bee turned from it forasmuch as it bringeth inestimable benefite vnto vs namely that our Lorde vniteth himselfe vnto vs thereby Nowe it followeth in Moseses texte that God commaundeth the people to goe euerie man to his tent and Moses to tarie there still and then he addeth I will shewe vnto thee all the commaundements statutes and ordinances which thou must teach to all the people Heere God sheweth againe that hee ceaseth not to continue his teaching of the people though he vse the foredeclared meanes that is to wit though hee make Moses as it were the vtterer of his will and the bearer of his message This is to bee marked well for it serueth to make vs knowe that God intendeth to holde vs alwayes to himselfe and will not haue our faith grounded vpon men nor to depend vpon them And that is a very requisite thing Truely as for them that followe their owne good intentes or say they holde the thinges that haue beene determined by the Church or by the auncient fathers they may many times be grossely deceiued And if a man tell them they doe but as it were hang in the aire and haue no certaintie in beeing so wedded vnto men they bee wilfull in their owne opinions as we see the Papistes are whome the diuell hath so bewitched that they content themselues with the resolutions made by men and boldely despise the worde of God Insomuch that if a man bring record from thēce to reproue their superstitions they bee at a full point for they bee so doted that they regarde not to haue God against them Men then may well for a time haue this ouerlustinesse of running boldly whither soeuer their foolish imagination carieth them they may harden themselues against God but when it commeth to the verie push they be so dismaied as they wote not where to become And therefore let vs note that wee shall neuer haue any sure and longlasting stay vnlesse our faith be grounded vppon Gods worde and that wee bee able to say that looke whatsoeuer wee haue wee holde it of him and that it is the verie trueth so as wee wander not in our owne imagination nor take the doctrine of men for our stay And wheras we heare God say in this text I will tell thee the things which thou must teach Let vs marke that wee likewise must rest wholly vppon him and vpon his infallible truth y t our faith may not be wauering and doubtfull And the thing which wee haue to seeke when we come to sermons is to haue this point well warranted and sealed in our consciences namely that we haue Gods word wherein lyeth our life And herewithall let vs marke also that God ment to holde the preachers of his word in such awe as they shoulde not presume to put forth any thing of their owne 1. Cor. 4.2 but be contented to bee faithfull setters forth of the things that he commaundeth so as they may alwayes protest that they haue serued god in executing his commaundement and in deliuering it foorth from hand to hand This is a thing which wee haue to marke we I say whom God hath appointed his ministers to preach his worde and to whom hee hath committed the office of teaching namely that we adde not aught of our owne deuising but deliuer the thing simply which we knowe to bee proceeded from God And to the end that folke should knowe y t God ment not to teach them by halues he reherseth the thing again which we haue seene heretofore namely his statutes ordinances commandements and Ceremonies As if he should say there wanteth not any thing in his doctrine neither ought the people to couet any thing more This hath bene declared more at large alreadie Notwithstanding whensoeuer God vseth such diuersitie of wordes to vs wheras he might say in one word the Lawe let vs marke that it serueth to restraine men the better from fond curiositie of adding any thing to his law as the thing which wee see we bee too much giuen vnto by nature forasmuch as our flesh prouoketh vs continually to inuent I know not what new thing And y t is the cause why in popery euery mā hath aduētured to cast to his collup to make so many lawes one vpon another For why They thought it not ynough to liue plainly according to gods word but y t it would be good to ad still some minglemangle But contrariwise God telleth vs that if we haue his law we haue statuts commandements ordinances and rites ynow as if he should say y t mortal mē ought not to stand so much in their own conceits as to goe about to be wiser than hee For when they haue made neuer so large discourses yet can they not amende any part of his doings nor ad any thing to them but whatsoeuer they put too further of their owne it shall bee not onely superfluous and vnprofitable but also a marring to all the rest as if a man shoulde mingle vineger with good wine And now God hauing spoken after that manner addeth that they shoulde take good heede that they kept the things which he commaunded them without bowing to the right hand or to the left Here our Lorde sheweth vs againe that the honoring of his Lawe which he requireth at our hands must not be an onely allowing of it with our mouthes after which manner wee woulde
too excessiue but let vs assure our selues hee hath iust reason so to doe although hee make not vâ— priuie to it Therefore when wee shall haue marked the examples that are in the holy scripture wee will make this conclusion That it is not to be wondered at though GOD vse the greater rigor towardes those whome hee hath spared so long time together For his goodnesse is too precious a iewell to bee made a iestingstocke so of the wicked Furthermore let vs marke generally that God will not be subiect to our surmisings but he will haue vs to receiue his sayinges and doinges without scanning of them and to take al thinges for good and rightfull which come of him yea euen though our reason gainesay it For we bee too fickle headded to iudge and therewithall we be so foolish and rash that to our owne seeming it is lawfull for vs to alledge our opinion not onely to iudge of mens doinges but also to giue sentence vpon the determinations of our God vpon such execution of theÌ„ as he doth ordinarily But contrariwise it is shewed vs both in this place in all others y t it is not for vs to aduance our selues so high as to say whatsoeuer coÌ„meth at our tongues end but we must receiue whatsoeuer coÌ„meth from God w tout any replying Doth God them seeme cruell Yet neuerthelesse let vs confesse that he is righteous and that he doeth not any thing but in perfect righteousnesse and equitie Besides this let vs learne also to obey him in all pointes by doing the thinges that he commaundeth vs euen though they goe against our stomackes Sometimes men may to their seeming haue honest excuse not to do the thing that is commaunded them But what for that It will not discharge them before God for GOD will bee wise for vs and good reason it is that he should bee so For what a thing were it if men might alledge Yea Lord but what will become of such a thing Such an inconuenience myght followe of it If wee fall to scanning after that fashion is it not as much as if wee should say that God was misaduised and foresawe not all that wee haue a deeper and better settled forecast than his is And were not that too too diuelish a blasphemie Yes And therefore let vs marke that to rule our life aright we must not enter into so many countersayings and disputations but wee must vnderstand that our wisedome is to obey God simply â— Sam. 15.21 â—â— When Saul spared the king whoÌ„ he had ouercome and the Cattel that was fallen into his handes it seemed to him that he had colour good ynough to doe it For his intent was to haue led the king in triumph and that had bin as a spectacle to shewe Gods goodnesse towards his people In deede so was it to Saules weening And as for the Cattell he reserued them to haue made sacrifice withall and that was a goodly thing to make men vnderstande that God had giuen so noble and wonderfull a victorie to his people All this went well then Yea if a man might haue beleeued Saul in his owne imagination But yet in the meane while he is reproued at Gods hand and both he and his mercie bee condemned togither and the king is faine to be slaine by another before his face For he himself was not worthie to be Gods minister he was bereft of that office and Samuell was put in his roome And afterward it was tolde him that the kingdome which he possessed should not desceÌ„d to his children and posteritie but should be conueyed vnto a straunger Wee would thinke this geere very straunge but that it is shewed vs that Saul was ouer arrogant in taking vppon him to bee wiser than he had leaue to bee and in that as soone as a foolish toy tooke him in the head he followed that rather than the commaundement of God And was not that a taking vppon him to bee wiser than God And was not that a cursed pride Yes and therefore the condemnation which Samuel pronounced vppon him was iust For it is meete that God should be glorified and that wee should confesse that there is nothing to bee amended in him but that all mouthes ought to bee opened and to say Lord wisedome Iustice equitie and vertue are not to be sought for elsewhere than in thee And therfore let vs practise this doctrin in such wise as we be not more mercifull than God will haue vs to bee or than the rule which he hath giuen vs will beare For there are that would faine vse mercy in mingling white and blacke together and in making a hotchpotch of all things vnder pretence that wicked persons should goe quite and skotfree And what remaineth more but that the righteous and good men should be condemned if the wicked shoulde bee so maintained Prou. 17.15 And that is the cause why Salomon sayth that he which quitteth the offender when hee sees him giltie is as much to blame before God as he that oppresseth the innocent For our Lord hath ordeined not onely that good cases should bee maintained but also that euill dealinges should be corrected when they be found Rom. 13.4 1. Pet. 2.14 And for the same purpose hath he put his sword into the handes of princes Magistrates and all other officers of Iustice to the intent that leaudnesse should not bee mayntained in the worlde Then is there no replying against this And yet notwithstanding yee shall haue some that will complayne of men as bludsuckers and as soone as any mention is made of the execution of Iustice it is no better with them but crueltie Let such folke get them to God and goe pleade against him to see if they can get the vpper hand And it is not only the gallowesclappers that say so I meane those whose faultes and crymes are manifest but these Tauernhaunters or Alehousknightes which counterfeit the preachers O they haue great skill to alledge gentlenesse and mercie and it seemeth to them that I doe no more spare bloud than they do the wyne which they gussel and quaffe vp without measure or reason But such blasphemies or raylinges doe touche God and not men For I heare what is spoken Let those mastife dogs barke and gnarre as much as they list yet is this doctrine which proceded out of Gods mouth sufficient to make them ashamed And herewithall let vs marke that the mercy which God commandeth is to haue pitie of such as are going to destruction Let that serue for one point So as if it lay in vs wee should bee mindefull how to drawe them out of the ditch And when wee see them vtterly wilfull so as there is no hope nor meane to bring them backe againe wee must be sory for them for as much as we see they bee wretched damned creatures Marke that for another poynt Againe let vs beare with such as fall to repentaunce But when wee
handes wee must beware that wee take not too great libertie to vse his benefites at our owne pleasure For it is good reason that hee shoulde alwayes haue so much credite with vs as to shewe vs the lawfull vse of his benefites As howe Let vs take y ◠commonest example of eating and drinking When God hath giuen a man abundance of worldly goods hee must not forget him to whom he is beholdē for them For if he say this is mine I will doe with it as I list it is a defrauding of God of the right that hee reserueth to himselfe It is true that wee may well terme the thinges ours which he hath giuen vs howbeit that is with condition that they must alwaies remaine at his deuotion and wee vse them soberly and modesty as I haue saide afore so as hee may still be acknowledged to bee the Lord and maister of them Nowe were this well obserued wee woulde not vnhallowe Gods benefites after such sort as wee see most men doe For there is no questioning whether GOD haue permitted or forbidden such a thing but as soone as men haue power ouer it by and by they thinke it is lawfull to doe with it what they list And who shall let vs say they If thou finde none vppon earth to set himselfe against thee and to let thee GOD can well ynough skill to call thee to account for thy starelinesse in that thou submittest not thy selfe vnto him nor referrest to him the thinges that he hath giuen thee to say that he shall alwayes ouerrule thee So then let vs mark well this doctrine namely that for as much as GOD sheweth himselfe liberall towardes vs and bestoweth his benefites vppon vs wee bee tyed and bound with so much the straiter bond to doe him homage for the thinges that he hath put into our handes that is to say to vse them accordingly as his word will beare That is another point Now Moses addeth immediatly Thou shalt not make any Alyance with them Thou shalt not giue them thy Children in mariage For if thou giue thy sonne in maryage to a daughter of the enemie or to any of thyne enimies shee will turne away his hart and drawe him to superstition and idolatrie then will the wrath of thy God be kindled vppon thee and thou shalt bee rooted out Heere our Lorde addeth an other commaundement which is that the Amorrhytes should not haue any league or alliance with his people Hee had saide afore Thou shalt destroy all And why Because hee had tolde them howe it was his will as I saide afore that that Land should be reserued to himselfe And surely we see what befell his people when they became negligent in executing this commaundement For notwithstanding any thing that GOD had spoken to them yet they forbore to conquer the Land which hee had promised them This is ynough quoth they let vs holde our selues quiet and let vs not spend al our life in warre And so by that meanes they left a great number of that people aliue But what came of it Iosua 23.13 They became as thorns in their sides yea and as pricks in their eys Now then the reward which the Isralites had for not dooing the thing which God had commaunded them was that by leauing those idolatrous people aliue and by intermingling themselues with thē they felt them to bee as thornes to pricke them and to pricke out their eyes For the enemies of God did bring the wretched Iewes into such captiuitie that they were ouerloded with the yoke of bondage and there was no man that succoured them vntill they had languished long time therein And it is good reason that GOD shoulde pay vs in such coyne when wee will needes bee more louing and friendly than hee Wee see what was sayde to Achab concerning Benhadad King of Syria ◠〈◊〉 20.42 that bycause he had not punished the partie whome GOD had commaunded to bee punished hee should receyue the punishment vppon his owne head Thou wouldest not punish him sayth the Prophet and therefore must thou answere for him in his stead and bee his borrowe And in deede it is not for nought that men doe commonly vse this prouerbe Saue a theefe from the gallowes and he will helpe to hang thee This prouerbe serueth not onely to condemne the vnthankefulnesse of such as haue receyued good at mens hands but also to verifie the iust punishment of GOD that is to wit that if a man haue saued an offender by some wicked practises eyther for fauour or for fond pitie or for vaine glorie and so hindered Iustice he himselfe must answere in his stead and the partie that was saued from the gibbit must helpe to leade him thither from whence himselfe was discharged And when it falleth out so wee must vnderstande that it it of Gods woorking So then yee see howe GOD hath shewed by effect that it was no small offence that the Lande which hee had dedicated to his owne seruice shoulde be still defyled with such abhominations and that Idolaters should bee mingled with the people which ought to haue bin holy Howbeit although the doctrine that hath beene set downe alreadye might suffice yet notwithstanding here GOD sheweth moreouer that his commaunding that those Nations shoulde not bee reserued nor suffered to liue was not for naught Why so For if they liue with you sayeth hee you may acquaint your selues with them and if yee make any allyaunce with them beholde it is a plague beholde it is a contageous disease that will come vppon you and your ofspring so as ye shal be corrupted and growe out of kind and in the ende that will cause you to bee rooted out and GODS vengeaunce which lay vppon that people will lyghte vppon you bycause ye haue not executed his iudgement as hee commaunded you That in effect is the thing that is conteyned heere And wee haue a good lesson to gather vppon this text that is to wit not to haue to doe with the wicked sorte and with the despysers of God according to this saying of Saynct Paules 2. Cor. 6.14 that wee must not drawe the yoke with the vnbeleeuers For hee vseth the similitude of Oxen cuppled together The yoke holdeth them so together that looke which way the one draweth the other must needes followe In like case is it with men They that fall into familiaritie with the wicked Doe cupple themselues with them so as they bee led out of the way and marred by them insomuch that whereas they weere as little Godes beefore nowe they become starke Diuelles Theirefore let vs beware wee mingle not our selues with the despysers of GOD and with the wicked vnlesse wee intende to become lyke them Yet notwithstanding theire are some to bee seene which are so fine headded that they will make God a lyer For they beare mē in hand that they may haunt the company of wicked men yet keepe themselues sound from
not wherewith to content thēselues sith they know y t God looketh vpon them with pittie and will in y e end stretch foorth his mighty hand to succour them True it is y t they must bee excercised with patience so lōg as pleaseth God but yet if they be not too vnthankfull they haue well wherwith to content themselues in that they be sure y t God neuer forgetteth them but succoureth them keepeth a register of all y e wrongs y t are done vnto them to bring thē to account in time conuenient Howbeit to the intent wee may inioy this comfort let vs note also y t it is not ynough for men to be fatherlesse or straungers or for womē to be husbandlesse but wee must also be truely distressed before God so as we humble our selues resort to him for rescue whē men afflict vs wrongfully For if a straūger be prouder than he y t is at home in his owne countrey and among his friendes it is in vaine for him to trust y t God wil be y e defender of his welfare When a straunger is so lordly y t he will take more vpon him than y e partie that hath wherewith to helpe himselfe he may goe seeke his maintenaunce elswhere than at Gods hand for he shal not finde it there But if a straūger perceiuing himselfe destitute of all worldly helpe yet y t God is on his side do call vpō him put himself wholly into his hands surely then shal he finde at length y t Gods promising to doe right to y e straūger is not in vaine If a widow play the shee diuell in troubling and vexing of other folks and y t there is more to do with her than w t a dosen men let her not thinke y t God will trouble himselfe for her But if a widow be helplesse behaue her selfe meekely seeke no further than to liue peaceably with al men such a one wil the heauenly Iudge receiue into his protection In like case standeth it with the fatherlesse If they giue themselues to naughtines shaking off all yoke become vnthrifts in spite of God the world they beguile themselues if they think that God fauoreth them vnder pretence of this doctrine And therefore let vs marke well y t this is set downe expressely for such as suffer afflictions patiently auenge not themselues but put their case into Gods hands Although then that such folke be scorned of the world and poynted at with the finger and triumphed at by such as treade them vnder foote yet doeth God take their case in hand and will surely shewe it how long so euer he delay Wherefore let vs learne hereby to comfort our selues in our afflictions which is by being tamed and made to stoope so as we seeke to be pitied at Gods hand referre our whole case vnto him casting all our cares sorowes into his lap And again let vs be wel aduised y t although the world giue vs leaue to doe euil so as we may vex trouble men at our pleasure yet shal we not scape Gods wrath wel may we wrangle with him but it shall not boote vs at all Thus ye see what we haue to remember vppon that text To be short let vs marke that here Moses intended to commend equitie and vprightnes vnto vs. I say he sheweth vs how our Lord will bee serued at our handes namely by behauing our selues plainely with our neighbors so as we offer no violence or wrong to any body specially to the weaker sort and to such as haue no maintenance at mās hand God then will not haue vs to serue him with Ceremonies but wee must deale iustly and vprightly so as we yeelde euery man his right That is the true seruing of God as is shewed vs oftentimes in the holy scripture And frō thence also is it y t the Prophets haue drawen these sayings That God requireth mercie not sacrifice That God will haue vs to liue amōg our neighbours without doing harme to any body That he wil haue al violence to ceasse that he wil haue al crueltie deceite to be farre frō vs. The Prophets haue good store of such exhortations the foūtaine whereout of they haue fetched them is this doctrine of Moseses y t God wil not be serued with I wote not what superstitions as men are wont to do who vse much pompe gloriousnes in seruing God with faire temples goodly pictures gay imagerie sweete perfumes ringing of bels setting vp of tapers such other pelting trash They beare themselues in hand y t God delighteth in such things that when they play vpō their Organs they make him to daūce as if he were a little babe But let not vs busie our heads about such small trifles for God wil be serued w t truth righteousnes soundnes of heart Againe he will haue vs to indeuour to serue our neighbors for we haue nothing else y t is worth the bringing vnto him but he wil haue vs to cōmunicate togither so as euery of vs according to his abilitie do straine his wits to succour them y t haue need of help in any wise to beware that we take not libertie to doe any hurt or harme to any body Now then let vs marke wel the meane of seruing our God according to his wil that we trāsforme him not by our vaine folly by bearing our selues in hand y t he is wel honored when we bring in our own pelting trash as it were to dasle his eyes withall which thing is vnpossible Now after that Moses hath shewed that God is terrible and that it is not for vs to daly with so great a Lorde who can well ynough hamper vs if we rebel against him and therefore that it behoueth vs to liue vprightly to pitie y e poore to succor them y t are oppressed so as we offer no crueltie nor tyrannie to y e weaker sort to such as are destitute of friends to support thē now after all this he addeth that God is the praise of his people And it is to y e end to win their heartes by gentlenes friendly dealing And herein we see y e God omitteth not any thing whereby to draw vs to him but y t after he hath vsed threatenings put vs in feare to make vs to stoope to stand in awe of him he commeth like a father y t should flatter his childe vseth myld gentle words rather than his fatherly authoritie Thus ye see how our Lord laboreth by al meanes to win vs therfore so much y e more to blame are we and y e lesse to be excused if we cannot be bowed neither by faire meanes nor by foule seeing y t our Lord trieth al y e waies to the wood to draw vs to him Therefore doeth Moses purposely say That God is the praise of his people that he had done great
so long despised God that in the ende their shame was of necessitie to bee discouered They protested sufficiently that their desire was to haue the Gospell but that was the gospell of Mahomet to turne all thinges vpside downe and to bring all things to confusion For the worlde hath seene howe farre they ouershot themselues insomuch that they tooke parte against God and his word Nowe sith wee haue such examples let vs learne to liue in feare and warinesse and alwayes come backe to that which is tolde vs here that is to wit that it is not without cause that our Lorde sayeth that hee tryeth and examineth such as were disguized afore and that when hee suffereth false prophets to bee stirred vp by Satan to sowe their darnell among vs it is to trye vs whether wee loue him with all our heart or no. And therefore let vs proceede more and more in the feare of our God accordingly as it is said here that wee must serue him and obey his holy commaundementes not douting but that hee will make vs to get the vpper hande in al assaults and conflictes wherewith wee be assayled so as wee shal be sure of the victorie because hee will fight for vs. Nowe let vs kneele downe in the presence of our good GOD with acknowledgement of our faultes praying him to make vs so to feele them as wee may not proceede to prouoke his wrath through our vnthankfulnesse but that seeing he hath giuen vs the infinite treasure of his holy worde whereby wee haue full assurance of our saluation wee may imbrace it with all reuerence and liue in such purenesse of heart before him as hee may bestowe his riches more and more vppon vs make vs partakers of them and that wee may walke the whole race of our life after such sort in his obedience as wee may moreouer resist all our enemies and by the power of the spirituall sworde of his worde and of the shield of faith beate backe all the assaultes that shal be made vppon vs. 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 xij of October 1555. The Lxxxvij Sermon which is the second vpon the thirteenth Chapter 2.3 And the signe or miracle c. 4 Yee shall walke after the Lorde your God and feare him and keepe his commaundements and obey his voyce and serue him and sticke to him 5 But that Prophet or dreamer of dreames shal bee put to death for hee hath spoken to turne you from the Lorde your God which hath brought you out of the lande of Egypt and deliuered you from the house of bondage and to thrust thee out of the way which the Lorde thy God hath commaunded thee to walke in And so shall you ridde away the euill from among you WEe sawe yesterday wherefore God giueth the brydle to Satan in such wise that hee soweth many errours and corruptions not onely in the worlde but also in the Church For it is good reason that our faith should be tryed to weete whether we liue in vprightnesse soundnes and loue before our God or whether there bee any faynednesse in vs. And there is not a truer tryall thereof than when wee come to the incounter to know whether Gods trueth ought to bee inuincible against all erroures and leasings And therefore let it not offende vs when wee see him sowe darnell but let vs bethinke vs of that which is sayde here namely that our Lorde wil search vs to the harde bottome whether wee beare reuerence to his worde in good earnest and vnfeynedly or no. Not that hee knoweth not welynough what wee bee for it is not for himselfe that hee doeth it but to the ende that our faith should shewe it selfe and that there shoulde be true record thereof Nowe moreouer it is tolde vs that wee must followe Gods worde and hearken to him that wee may serue him and sticke to him And this is still to shewe vs that which I haue declared afore namely that wee can neuer bee at any stay vnlesse wee knowe well what God it is whome wee worship For if wee bee in dout there needeth nothing to shake vs downe as wee see by experience Therefore let vs learne to profite so in our Gods schoole as wee may not bee remoued by false doctrines but may haue wherwith to withstande the sleightes of Satan as was declared more at large yesterday But let vs goe backe againe to this saying that although the false Prophet haue giuen some signe or foretolde some wonder and the same thing is come to passe yet notwithstanding wee must hold our owne still Here it might be demaunded whether the diuell can prophesie or no. I stande not much vppon that it is not materiall but I haue aunswered before that GOD is aboue him and that it is his will that his Church shoulde liue in warrefare to the ende that the faith of all his might be exercised Then if a deceiuer foretell a thing and the same fal out in deede it is not to bee saide but that GOD hath giuen him the brydle Therefore it is not for vs to trouble entraunce into vs but also as Saint Paul sayth to bee diligent in purging of Gods Churche from them Gal. 5.9.12 Tit. 3.10 that such a plague be not nourished among vs. And truely if wee knewe our owne frailtie and considered well on the other side what Sathan is able to doe against vs it is certaine that wee woulde stande more vppon our garde than we be wont to doe Trewe it is as I haue sayde alreadie that wee woulde fayne repose and staye our selues vppon GOD so as we might not minister any occasion to Satan to beguyle vs and surely if wee through our owne fonde desire of seeking lyes did not cast ourselues into Sathans snares wee shoulde be sure that GOD woulde alwayes preserue vs. But forasmuch as we bee too too weake and Sathan needes no more but to holde vppe his finger to vs to carrie vs out of hande from the right way of saluation in respect thereof wee ought so much the more to seeke the remedies whereby to preuent the mischiefe Againe let vs consider what Satan is able to doe Iohn 12.31 He is the prince of this worlde and therefore wee shall soone be ouertaken by him the rather if wee be slothfull carelesse or negligent Then is it not without cause that our Lorde warneth vs to take so good order as such a plague may not lurke among vs that is to wit that wee may not haue deceiuers to beguile the simple and to marre them by turning them from the pure trueth For it is a likelihoode that wee woulde faine bee turned away from GOD when wee giue the mischiefe such scope If there were a breach in our towne wall and our enemies were at hand or that wee were alreadie beseeged so as wee looked for the
assault euerie minute of an houre would we not prouide for it Now the case standeth so with vs that our enemie is not onely at hande but also is entered in already When wee heare his lyes and withstand them not ne make account of theÌ„ we may seeme to be wilfully disposed to perish as wee bee worthie And as touching vs that are shepheardes it standeth vs in hande to haue a double voyce For wee must gather together the sheepe as much as is possible and when they bee in the flocke wee must keepe them there quietly But if there be wolues also and theeues that woulde inuade the flocke against those we must crye out aloude And yet besides this such as haue the sworde in their hande must prouide for it also and euerie man to his power must streine himselfe to keepe Gods Church from infecting with suche poyson that the deuill may not haue his full scope to falsifie the pure trueth to aduaunce himselfe against GOD to ouerthrowe the right religion and at a worde to turne all thinges vpside downe but we must let these thinges as much as we can Wherefore let vs marke that it was Gods will that falseprophetes shoulde be rooted out from among his people Nowe at the first sight this Lawe seemeth to bee ouerstreite for is it meete that a man shoulde bee punished so sore for speaking his minde Verily it is a wonder that we can abide that one shoulde be punished for speaking against a mortall man and that when a man shall haue blasphemed the liuing GOD we coulde finde in our heartes that he shoulde scape vnpunished It appeareth what zeale is in them which woulde haue such rigour abolished If a Prince be misused men will thinke that death is too small a thing for the offender and that the fact can not be sufficiently reuendged insomuch that whosoeuer speaketh against the princes authoritie shall bee punished and no man will speake against it If a man be founde so wicked as to procure a rebellion or to rayse an insurrection among the people verie well he must loose his heade for it and no man will say that such a Lawe is vniust or wicked And why Because it serues for the mainteynaunce of the state and common weale of the Countrey And yet for all this whereas GOD hath the soueraigne dominion of all a woorme of the earth shall sette himselfe against him and goe about to robbe him of his honour and to deface his maiestie and authoritie and yet all this shall be as nothing it shall be let slippe and because it is but woordes there is no reason why such punishement should ensewe of it But they that say so doe well shewe that they haue no loue at all towardes GOD but which worse is that they coulde finde in their heartes that all thinges were confounded together in a hotchpotche so as men might scoffe at GOD and at his maiestie and turne all religion into a mockerie and scorne To be shorte whosoeuer he is that speaketh so he is not to be taken for an ignoraunt person seeing hee woulde that false doctrines shoulde be vnpunished but rather hee is to bee counted a despiser of GOD and an vphoulder of the deuill which seeketh nothing else but the â—urning of all thinges vpside downe in the worlde For our parte lette vs learne to haue Gods honour in such estimation that wheras we reuenge the wronges doone to men wee thinke it much more reason that the partie shoulde bee punished which violateth the maiestie of him that hath created and fashioned vs. And the matter concerneth not onely the honour of God but also the saluation of our owne soules for they be thinges inseparable And that ought well to whette vs on the more not to beare with the erroures and deceites of false prophetes See howe GOD witnesseth the infinite Loue that hee beareth vs in that hee matcheth our saluation with his owne glorie so as men canne not touche the one without hurting of the other insomuch that if a man deface the honour of GOD the saluation of man is assayled therewithall In respect whereof GOD sayeth vnto vs suffer mee not to bee misused among you nor your selues to bee inticed to shrinke from my obedience But if there be any wicked man among you that goeth about to egge you away beware yee nourishe not such a plague Doeth not our Lorde in so saying shewe that wee can not serue to his honour nor mayntaine him in his estate but that in so dooing wee procure our owne welfare And therefore these dalyers and mockers that woulde haue vs to beare with all manner of false doctrine and that it shoulde bee Lawefull for euerie man to spewe out whatsoeuer hee lysteth besides that they shewe themselues traitours to GOD and vtter defacers of his maiestie if it lay in them to doe it doe also bewraye themselues to bee enemies of mankinde and desirous to bring their soules to ruine and destruction so as they bee worse than murtherers Let vs marke then that if Gods honour bee precious in our sight and that the saluation of our owne soules bee deere vnto vs we must not nourishe heresies nor abuses nor any other of Sathans trumperies but euerie of vs in his owne state and calling must procure the purging of Gods Churche from all euill that wee may worshippe him with one common consent that his doctrine may bee receiued and that there may bee no diuision among vs. But this was sayde to the people of olde time Yea and Gods honour must not be diminished by vs at this day the reasons that I haue alleadged alreadie doe serue as well for vs as for them Then lette vs not thinke that this Lawe is a speciall Lawe for the Iewes but let vs vnderstande that GOD intended to deliuer vs a generall rule to which wee must tye our selues In deede it is alleadged that when our Lorde Iesus Christ came into the worlde he aduaunced not his doctrine by the sworde but rather both he and his were persecuted and therefore that the right way to mayntaine the true religion is not to punishe such as set vppe themselues against it but rather to holde our selues contented with the spirituall swoorde and to vse that in our fighting against Satan so as our vnholding of the trueth bee alwayes by sufferaunce and patience if the worlde doe persecute it But lette vs see whether our Lorde haue excluded and banished Princes and Magistrates and Officers of Iustice out of his flocke so as they may not be Christians No surely For when he speaketh of the kingdome of our Lorde Iesus Christe hee sayeth expresly Yee kinges stande you in awe and yee Iudges of the earth Psal. 2.10 humble you your selues and all of you kisse the sonne Moreouer before hee speake to priuate persons hee willeth expresly that Kinges Iudges and Officers of Iustice shoulde doe homage to our Lorde Iesus Christ then they bee called to the
sheepe or of the Goate Yet notwithstanding if wee glut our selues with them the meate that is cleane of it selfe becommeth vncleane vnto vs because we bee vnthankefull to GOD in that we consider not to what end he giueth vs sustenance One man rusheth foorth into all excesse and yet is neuer the more mainteyned in strength of bodie by it for he is readie to burst and maketh himselfe altogether vnweeldie A drunkarde playeth the Swine or some other brute beaste and the wine so ouercommeth him that he hath neither wit nor reason And although wine be a creature that God hath blessed and haue no vncleannesse at all in it selfe yet is it defiled by such misusing of it Othersome neuer remember to giue GOD thankes nor to call vppon his name And that is an other kind of defiling our foode Againe othersome abuse it to vaineglorie and deliciousnesse and growe so farre out of order that they can no skill to serue GOD. Othersome are so giuen to daintie fare that it maketh them to put their consciences in ieoperdie insomuch that they will not sticke to make them bondslaues to all leawdnesse and wickednesse so they may haue good cheere Othersome are afraide of want and fall to snatching to filching to catching and to al that can be deuised to get somewhat by hooke or by crooke And thus doe all of vs defile Gods creatures which of themselues are cleane And that is the cause why I saide that sith our Lorde hath giuen vs greater priuiledge and set vs more at libertie to the end that the bondage of the lawe shoulde not haue dominion ouer vs therefore wee ought to bee the willinger to restraine ourselues in absteining from all vncleannesse and to consider that the cause why God hath giuen vs the free vse of all kinde of meates is that wee shoulde vse them purely and not be defiled on our side so as we might not bee blamed for defiling of the things which haue no manner of vncleannesse in them selues in respect of God and in respect of the order that hee hath set among vs. And we must haue this regarde not onely in respect of meate and drinke but also in respect of our whole life in general Considering then that God nurtured the people of old time by forbidding certaine meates to the ende that they shoulde thinke thus with themselues well then seeing that our God hath forbidden vs the things that are lawfull for the heathen and which they take leaue to doe let vs vnderstande that it behooueth vs to liue in all manner of purenesse and that seeing God will haue vs to bee pure in smal thinges hee will much rather haue vs to bee so in great thinges Let vs nowadayes consider to what purpose this ceremonie of the lawe may serue vs to the ende that euerie of vs may enter into himselfe As for example if a man be led with ambition so as hee wil needes aduance himselfe and clymbe too high or if he be caried away with couetousnesse so as he burne therewith or if hee be an vnthrift and leade a lawlesse life or if hee bee a whorehunter and giuen to beastly lust let vs bethinke ourselues thus howe nowe Our Lorde abhorreth euerie little vncleannesse euen in eating and drinking and what will come of it then if our soules be defiled sith they be the thinges wherein he will haue his glorie to shine most cheefely True it is that our bodies also are the Temples of the holy Ghost 1. Cor. 6.19 Eph. 4.23 24. but yet hath God set his owne image in our soules and what a thing were it then to defile them after that sort with all diuelishe and worldly vncleannesse Thus ye see whereunto it behooueth vs to applie this doctrine to vse it wel And by the way let vs marke that Gods wil was to holde the people of olde time in obedience that they might knowe howe it is not for men to take such libertie and licence as they list but that they must receiue it at his hande To bee short let vs not attempte any thing in al our whole life except wee knowe it to be acceptable to our God When wee haue leaue of him then may we well goe forwarde but if hee say it not then let vs be still And indeede although this prohibition were not put in writing yet had God put a difference afore betweene cleane beastes and vncleane beastes as we may easily perceiue by that which is written of Noe. Gen. 8.20 God commaunded him to make sacrifice after the fludde And whereof Was it of all beastes in generall No Neither had hee reserued so great a number of the vncleane beastes as of the cleane and that was by reason of sacrificing Then was there a difference alreadie euen at that time And whereof proceeded that Had men deuised it of their owne braine No. And therefore let vs marke howe God reserued to himselfe the prerogatiue of putting difference betweene the beastes that were cleane and the beastes that were vncleane to the intent that men shoulde know that it is not for them to liue as they list to haue y e bridle loose in al things but that it behooueth them to looke vpwarde to harken what God giueth them leaue to do And when he giueth them leaue then let them vse their libertie or else let them keepe themselues still Ye see here a doctrine that is as profitable as that which we haue touched alreadie for wee see howe men burst foorth into such disorder with so great headinesse that they haue no mind at all to vse Gods benefites according to his meaning Ye shall not finde one among a thousande that will consider with him selfe whether God giueth him leaue to doe a thing or no. But men rushe out into all disorder as though they had leaue to doe what they list Nowe then seeing wee be so leawde and vnkinde that wee fall to thrusting our groynes into thinges like swine and consider not from whence the benefites come good cause haue we to remember this doctrine wherein it is shewed vs that euen from y e beginning of the worlde GOD did put a difference betweene the cleane beastes and the vncleane And let vs vnderstande that although the ceremonie continue not any longer nowadayes Yet notwithstanding the same ought to serue vs for a warning to lift vp our mindes on high in our eating and drinking and in our vsing of all the rest of Gods creatures that wee may know howe farre God hath giuen vs leaue and simply submit our selues thereunto Again if he giue vs libertie let it always prouoke vs to glorifie his name to giue him thāks for it is one of the sacrifices which he requireth of vs that wee shoulde doe him homage for all his benefites as holding them from him Psal. 50.14.23 But that cannot be done except wee bee first put in minde that we cannot so much as eate one bit
worlde y t men might come rūning to it a foure or fiue thousād leagues off to worship God And do ye not see what an absurditie that were Therfore it were too grosse a fondnesse to cōclude thus There was but one temple one high priest in al Iewrie ergo there ought to be y e like throughout the whole worlde For then ought there also some litle nooke to be made where men might so assemble togither as they should not neede to go past foure or fiue dayes iourneyes from home but we see that that were vnpossible and moreouer it were contrarie to nature Marke that for one poynt And secondly let vs marke 1. Tim. 3.16 Hebr. 〈…〉 that the Leuitical Priesthood is come to an end quite put down by the comming of our Lord Iesus Christ into y e world Moreouer the high priest was a figure shadow of our Lord Iesus Christ and therefore it were an abolishing or putting away of the trueth if men shoulde haue a high priest to bee the vniuersall head of the Church as the Pope woulde make men beleeue It is saide that there was one high priest one chiefe Iudge yea one king in Israel Now if a man wil conclude hereupō that there ought to be one high-priest through the whole world there must also be but one chiefe king so should all common weales be cast downe the order which as now is distinctly set among kingdoms dukedomes free cities should be but a confusion accursed of God And in what taking were wee then Nay wee must go to the chiefe point of all which is that thereby our Lorde Iesus Christ shoulde be robbed of his right Matt. 28.18 Phil. ◠9 Hebr. 1.8.13 For now that he is come the kingdome is stablished euerlastingly in his person he is set ouer all the Empires and kingdomes of the worlde Also he hath taken vpon him the euerlasting priesthood ouer all order gouernement of the Church Not that there shoulde not as now be any mo Bishops sheepheards as the scripture speaketh of them but y t Iesus Christ be the only head the residue but as inferior members and that the body be gouerned in such wise as all things may be subiect to him of whome it is saide This is my welbeloued sonne Mat. 17.5 Heare ye him And so wee see that y e Pope is a traytour that robbeth Iesus Christ of his soueraigntie by making of himself highpriest ouer the Church of God And by the way if it be alledged that it is requisite there should be some meane to end quarels and controuersies that might rise for religion the answere is that so there be an order set there needeth not any one man to be set ouer al the rest but they may assemble together w t one cōmon accord as we see hath bin done in times past True it is that the men of olde time had a certeine order in the Church for the great Prouinces namely that there were certaine Patriarkes but as for to haue any one head ouer the whole Church that was neuer agreed vppon so long as there was any purenes of the Gospel or any tolerable gouernement But as soone as all things were confounded after a barbarous or rather brutish maner then did the Pope lift vp his hornes In deed he stroue long time against the bishop of Constantinople But howsoeuer y e case stood it fell out anon after that all thinges were corrupted confounded men wist not any more what the gouernment of the church ment So then let vs marke y t if it be said that like as it is requisite there should be some stay for the pacifying of ciuil quarels and for the determining of criminal 〈◊〉 so it is good reason that there should be so 〈…〉 hiefe court of prerogatiue for the appeasing 〈◊〉 rife contention in doctrine yet it followeth not that one man only ought to haue supremacie ouer the whole world for as I haue shewed afore that is quite contrarie to nature What remaineth then That men assemble togither that Iesus Christ beare the chiefe sway among them But we must wey well the things that are contained heere It is said that y e Priest must iudge according to the law of God Wherein it is shewed that our Lorde layeth not the brydle loose on the necke eyther of all the priestes together or of the Iudge which was in those dayes in state of a king but that al of them ought to be subiect to the law and that as I said afore God meant to reserue the soueraigne authoritie to himselfe so as men should receiue definitiue sentence as at his mouth that the persons which were to giue the sentence should be but as instrumentes of his holy spirite expounders of his lawe Therefore let vs marke wel that God ment not here that men should do any thing on their own heads but that his lawe should beare the sway specially in Ierusalem rather than in any other place But now let vs see what the Pope doeth what all the bastardly Councels haue done whereunto he would tye vs. There is nothing amongest them but to say that the holy Ghost gouerned them for as for the holy scripture they did let that alone In deede they gaue it the honorable title of Gods word but when they ment to determine what they thought good was it according to that which God hath declared No but they tooke another rule which is that the Church cannot erre because it is gouerned by y e holy Ghost that as touching the holy scripture it leadeth vs into perfection but we must mount vp yet higher for if we haue not the reuelations of the holy Ghost it is nothing If a man holde himselfe to that which is conteined in the holy scripture it is but an vnperfect thing with them but as for that which is determined by y e Church that must be held inuiolable and no man must in any wise gainsay it Againe the holy scripture say they is a nose of wax which a man may wryth euery way there is no certeintie in it but whē the church hath once pronounced a thing there is no more dout in it After y e maner went all the rable of them to worke so as they haue troden y e holy scripture vnder foote Although they grant in words that it proceeded from God yet haue they taken it to be but as an apsie and as a cōmō doctrine affirming that the Reuelations which haue beene giuen vnto them are much higher doctrine These blasphemies they haue not been ashamed to vtter their bookes are ful of them Insomuch that they say that the holy scripture is a pliable thing as I haue declared afore so as if wee should sticke to that which is conteyned there our fayth shold neuer be certein And therupon euery man folowes his owne fancye Seeing they were come to
Kin. 11.36 to shewe that God maketh his light to shine vpon his people and that although there be not at all times great light yet there shal euer be a Lampe howsoeuer the world goeth And the seconde reason was that if a straunger shoulde haue reigned he would soone haue changed the religion as wee knowe that the heathen will alwayes needes sette vp their owne superstitions And why For commonly they haue not the feare of God to keepe them in awe but rather they thinke God to be bounde vnto them if they giue men leaue to worshippe him and serue him after some sort yet for all that they wil needes turne all the seruice of God to their owne lustes and liking If the Turke get the souereignetie in any countrey although he be contented to abide the Christians as they call themselues Yet doeth he worke them all the spite and reproch that can be to discourage them Where the Papistes beare swaye they defile al the puritie of Christian doctrine and they can not abide that the Gospell shoulde be preached or that the Sacramentes shoulde be purely vsed but they will needes put all to hauocke and in any wise set vp their owne ydolatries Thus yee see what would haue come of it insomuch y t if a stranger should haue reigned ouer the people of Israell it hadde bin the next way to haue ouerthrowen the whole Lawe Not without cause therefore did God expressely prouide that they shoulde not choose any other king than of the lynage of Abraham such a one as were comprised in the couenaunt Col. 2.11.12 and bare the marke of the Church that is to wit Circumcision which was the like Sacrament to the Iewes that we haue noweadayes of Baptisme But nowe must we apply this to our owne vse and vnderstande first of all that the kingdome of our Lorde Iesus Christ must bee mainteined in such soundenesse as that wee must beware of bringing any defilemēt into it And what is y e kingdom of Christ I haue told you already y t it consisteth not in any visible things or in any things belonging to this present life but it is the gathering of vs together by his holy spirite into the hope of the heauenly life and the preaching of the Gospell vnto vs that it may bee as a rule to holde vs vnder the obedience of God And although the Sacramentes bee visible of themselues yet are they neuerthelesse spirituall as in respect of their ende as all other Ceremonies are We come hither togither well it is a visible thing we kneele downe to pray vnto God that is visible also but yet it aimeth at a higher ende and hath a respect which is altogether spirituall So then let vs learne that the kingdom of our Lord Iesus Christ ought to be mainteined in his full soundenesse that is to wit wee must beware that wee mingle not any corruption with the things that he hath commaunded in his Churche ne thrust in such persons as may serue to ouerthrowe the common weale For if we should choose false Sheepheards and men of wicked doctrine or of leaude conuersation were it not a dishonoring of Iesus Christes kingdome and a putting of all thinges to hauocke as much as in vs lieth Seeing then that the children of Israell were forbidden to set vp a straunge King in the seate that was a figure of our Lorde Iesus Christ nowe that we haue the sonne of God to gouerne vs not in shadowe as in the time of the Lawe but in full trueth nowe that wee haue our Lorde Iesus Christ who is called the daysunne of righteousnesse as the prophete Malachie termeth him M◠◠4 who telleth vs that he is neere at hand to vs and ruleth in the middes of vs what a trecherie were it if we should deface his roial throne and not maintaine it in such purenesse as that he might alwayes reigne by his worde and euerie man doe him homage and both greate and small knowe him Psal. 〈…〉 and he haue alwayes his preheminence among vs Thus yee see howe the first point is that God commaundeth vs heere to haue a speciall care of his Churche so as there may be no defilement to hinder Christes reigning ouer vs as he ought to doe Nowe as touching the second reason let vs marke also that if God haue giuen a people the grace to choose Kinges Princes Magistrates or Iudges they ought to haue great regarde that the seate which God hath ordeined for the wellfare of mankinde be not giuen to a man that is an vnbeleeuer For the people that chooseth either king or Iudge without discerning whether he be a man that fearth God or no doe put the haulter about their owne neckes wilfully And when they shall choose and take Magistrates that are either deadly enemies of the Gospell or Hypocrites that seeke nothing else but to turne all thinges vpsidedowne or worldelinges that coulde finde in their heartes to treade all religion vnder foote is not the admitting of such men as an opening of the gate vnto Sathan that hee might haue place among vs Is it not a reiecting of Gods grace to the ende that all abhominations might haue their full scope So then when soeuer wee choose Iudges Magistrates Gouernours and Officers of Iustice let vs take warning by this text to looke for this marke in them that they bee men which feare God and are at leastwise desirous that Religion shoulde be mainteined in his purenesse For otherwise it is all one as if wee woulde driue God from vs and seeke to banish him from among vs which is too cursed a trayterousnesse And thus much concerning earthly gouernement After wee haue indeuoured that the spirituall religion of y e church may bee maintayned let vs likewise be so minded towardes the state of the temporall sworde and ordinarie iustice that such as sit in iudgement may bee all one with vs in brotherly religion and that the holy bande of faith may knit vs togither in obedience to one selfesame God And hereof there is a faire confirmation in the thinges that Moses addeth for it deserueth to bee treated of immediatly and we shall see it in place conuenient But he sayeth expressely That the king which shall haue beene chosen must cause the booke of the lawe to be copied out in the presence of the high priest and of the Leuites Nowe let vs see why God hath made this so strait ordinance that there should bee a booke of authoritie for the kings vse Is it meant that a man shoulde bee ignorant and vtterly vnacquainted with the doctrine of God vntil hee came to the crowne No. For Gods will is that his lawe should bee knowen both of greate and small as wee shall see by his protestation hereafter Deut. 32.46 The secrete thinges belong to your God himselfe but yet it hath pleased him to set his worde here before you ye must not say any more that it
of Leuy For it is no small thing that God shoulde be their inheritaunce it was a title of honour aboue all others Whereas all the rest of the children of Israell had their portions in the Land of Chanaan God reserued himselfe for Leuy saying Holde yourselues to me I am your inheritance Ye see then how their portion was better than all the rest sauing the tribe of Iuda which was priuiledged as whereunto God had already assigned the kingdome And whereof came that If yee haue an eye to the originall yee shall see that the sinne of Leuie made him worthie of banishment that he might haue beene as a vagabonde without any certaine dwellingplace but yet for all that God prouided so for the matter that hee turned the euill into good and the reproch into honour Therefore let vs learne not to be discouraged when GOD punisheth vs for our sins yet to be so ashamed of our misdeeds and offences as we may not dout but that our Lorde pitying vs wil make his chastisements beneficiall to vs so as we shal be the more honorable before him and his Angelles If we be faine to abide some shame and reproch for a time before the world the thing that ought to be a good cōfort to the faithfull when they be smitten by y e hand of God is not to greeue thēselues with the only beholding of their present affliction but to thinke vpon the end and issue of it which is that God turneth bitternesse into sweetenesse Furthermore wheras it is said to y e Leuites that God is their heritage it is to the end they should be the willinger to giue themselues wholly to his seruice For had they bin busied in husbandry traffike of marchandice such other like things they had bin turned away frō their office not had leasure to doe the thing y t God had cōmanded them y t is to wit that those which were in Ierusalem should serue in y e Temple Mal. 2.7 those which were dispersed abroad in y e countrey shold maintaine the religion pure not suffer the people to growe out of order but teach thē euery man in his place y ◠they might be preserued in all purenes For vpon y t conditiō were they chosen Not without cause therefore doth God say y t hee was the heritage portion of the Leuites to the end that such as are called to his seruice shold not be pulled away nor haue excuse to withdrawe them frō the full executing of their dutie Now in deed S. Paul applyeth this to y e ministers of gods word 1. Cor. 9.13.4 saying y t if by the law of Moses they which serued at y e Altar were found of the Altar they which at this day haue y e charge of preaching Gods word and of the offring vp of spiritual sacrifices ought of reason to be found and maintained to haue that which is necessarie for them Yet notwithstanding wee must learne generally y t God hath done vs the honor to make vs all Leuites according to this saying Esa. 66.21 y t when God shall haue restored his people those which were Leuites before shal then become Priestes all the cōmon people shall become Leuites And this belongeth to the kingdome of our Lord Iesus Christ. Seeing then y t Iesus Christ hath shewed himselfe to the worlde Eph. 2.13 we which before were straungers had no acquaintance at al with God are nowe come into the Church to be of the body of Abrahams children and are in as good case as they y t were heires of the promise But we are become Leuites for we preace vnto our God He. 10.19 20 haue familiar accesse to him in the name of his only sonne so as we may boldly call vpon him as our father And euen in the same respect doeth S. Peter call vs a kingly priesthod 1. Pet. 2.9 because y t wheras we were gōne backe before and wist not how to come at God ne had any meane to bring vs to him now he calleth vs to him yea euen as though wee were priestes not to enter into a materiall Sanctuarie with y e bloud of Goats sheepe or Calues but with the bloud that was shedde to dedicate vs to God to wash vs from all vncleanes And so now we go into the sanctuary of heauen to present ourselues before the face of God Nowe then let vs apply this doctrine to ourselues where it is sayde that God is our heritage True it is that such as haue goods possessions in this worlde may vse them howebeit with the condition which S. Paul setteth downe in the seuenth Chapter of the first Epistle to the Corinthians 1. Cor. 7.30 namely that he which hath possessions be as he that hath none that he haue the one foote euer lifted vp and that he sticke not fast in the mire as tyed to the things that are here beneath but that we remember ourselues to be but strangers in this world and therefore looke euer vpwarde to the restingplace of heauen After that maner we may well possesse whatsoeuer thinges are in this worlde but yet must we euen goe further and not be stayed or tyed heere For why Seeing our Lorde hath aduaunced vs to such dignitie as to haue vs to be priestes let vs goe to his Altar For wee bee linked to our Lorde Iesus Christ Psal. 16.5 that hee might dedicate vs to GOD his father Sith it is so let vs doe as is sayde in the sixteenth Psalme For although it was sayd alonely of the Leuites that GOD was their portion yet doth Dauid boast that hee hadde a faire portion because God was his Behold sayeth he I haue a fayre lotte and hencefoorth I haue no cause to complaine as though I wanted any thing for my God hath giuē himself to me he is my portion I possesse him Dauid came not of the tribe of Leuie and howe falleth it out then that he boasteth himselfe to haue as much as the priestes He knewe well that Gods reseruing of y t tribe for a time was after such a sort y t yet neuertheles he would haue y e whole people partakers of y e same blessing accordingly also as it is saide in Exodus Exod. 19.6 you be a priestly kingdome And S. Peter hath turned this into another maner of speech saying Ye be a kingly priesthood that is to say ye be all as it were a sort of litle kinges because God gouerneth you and that is for your benefite for he hath promised to giue you a redeemer which shall leade you into al perfection Neuerthelesse yee must vnderstande that this kingdome is not like other kingdoms of y e world but is matched with a priesthoode that is to say it is consecrated and dedicated to God Dauid therefore acknowledging this sayeth that God is his portion Nowe if this was sayd in the time of the figures
Gospell hath yet had a more full approbation when it was published For at that time as is saide by the Prophet Haggeus God shooke Agge ◠7 not onely the earth but also the heauen And therfore when we come to heare the doctrine that is drawen out of the lawe as out of the verie fountaine and out of the Prophets and out of the Gospell which is the perfection of all our wisedome when we take that touchstone to trie the things that are set afore vs and are desirous to be taught of God Let vs not doubt but we stand vppon a sure grounde and shall haue whatsoeuer is needfull for our saluation and therefore let vs leaue al vnprofitable speculations to such as can not find in their heartes to bee taught in Gods schoole and let it suffice vs that our Lord speaketh not to vs by halues nor as it were to leaue vs hanging in the aire that we might know neuer the more what to doe but that he giueth vs such a knowledge as we may be throughly assured and safely rest vpon the saluation of our soules Thus ye see howe we should put this text in vre tarying till the rest may bee laide foorth more fully Nowe let vs fall downe before the maiestie of our good God with acknowledgment of our sins praying him to make vs feele thē better than we haue don y t we may more more be drawē to him w t such repētāce y t forsaking al our own lusts our whole desire may be to be gouerned by him to be held in such awe to him as we may not swarue either to the right hande or to the left by withdrawing our selues from his obedience but that seeing he hath once shewed vs the way of saluation wee may neuer turne away from it for any practise of satan howsoeuer he seeke to blind our eyes with his illusions inchantments nor bee suffered by our good God to fall into his snares to be trapped by him in y e end to be swallowed vp and drowned but y t we be so inlightened by y e holy Ghost as we may shunne and eschew all satans allurements which tende but to our ruine That it may please him to grant this grace not onely to vs but also to all people and Nations of the earth c. On Tewsday the iij. of December 1555 The Cx. Sermon which is the fourth vpon the eighteenth Chapter 16 According to all that thou desiredst of the Lord thy God at Horeb in the day of the assemblie when thou saiedst Let mee henceforth heare the voice of the Lord my God no more nor see this great fire any more least I die 17 And the Lord said vnto me they haue done well to say so 18 I will raise them vp a Prophet from among their brethren like vnto thee and I will put my words in his mouth and he shall speake vnto them all that I commaund him to say 19 And it shall come to passe that whosoeuer obeyeth not my words that hee shall speake in my name I will call him to account for it 20 But the Prophet that shall presume to speake words in my name which I haue not commanded him to speake or which speaketh in the name of other gods that Prophet shall die for it AFter that God hath declared that he wil gouern his church by meanes of his word preached by men he addeth that the same is done at y e request of the people themselues As who shoulde say that they which will not obey the doctrine of the law are dubble guiltie For they despise the maiestie of God and that is too outragious a rebellion And besides that they be also thanklesse in that God vseth them after their owne desire For how was the Lawe published Did not God giue signes of his presence as though he had come down from heauen Exod. 20.18.19 and spoken visiblie to the Iewes But they perceiuing that Gods glorie amased them and made them at their wittes ende desired to haue some Prophet to speake to them and to bring his messages to them which thing was graunted vnto them Nowe if they cannot like of the condition that they themselues required what excuse is there for them Wee see then what the meaning of Moses was in saying that GOD woulde raise vp Prophetes from time to time among the Iewes yea euen according to their owne request as who should say that nothing coulde be better for them Sith it is so it was for them to holde them to that order For if they coulde not abide the thing that was graunted them at their owne request what a thing were that Should they not shewe themselues vtterly vntractable and vnruly Moreouer it behoueth vs to wey yet better the circumstances that are set downe heere namely according to all that thou desiredst at Horeb. God thinkes it not ynough to say that it came of the Iewes themselues to desire a Prophet but he doth also shew that he condescended in al points to their desire For the Gentler that God sheweth himselfe towards vs and the more he fashioneth himselfe to our nature the more are wee bounde vnto him and if wee drawe not nigh vnto him surely we bee dubble to blame We heare how S. Paul saith Gal. 4.12 Brethrē be ye as I am for I desire not but to be as you are If a mā speake after y t maner shal he not be heard If God thē shal appeare in his glorie and shal say That hauing pitie of vs he will for our sake stoope downe debase himselfe and we hereupon remaine hard-harted can at no hand bow our selues to obey him must it not needs follow that we are vtterly void of all sense and y t the diuell hath so blinded vs that there is no more natural vnderstanding in vs Yes For it must needes be a horrour to vs not to followe our God when he sheweth vs such example Who are we that our GOD shoulde as it were transforme himselfe as wee see hee maketh himselfe both a father and a mother and a nource towards vs and that wee on our side shoulde holde skorne to bowe any whit vnto him Thus yee see what we haue to marke vppon this saying where Moses telleth vs that God gaue his people all that they had desired of him But therewithall we must also remember the fearefulnesse of the people It is saide Let vs not heare the voyce of our God any more nor see this great fire any more Exod. 20.20 for feare least we die I haue tolde you already howe it was Gods will to authorise his Lawe by doing the myracles that were seene at mount Horeb. And it was meete that the Lawe shoulde be ratified after that fashion to the intent men might knowe that Moses deuised it not of his owne heade nor added any thing to it of his owne but that God was the author therof When the trumpettes sounded in
that they were sent of God they would say I am no prophet if this come not to passe See how Ieremie submitteth himself to the Law saying 〈◊〉 28.9 I tell ye ye shall be led captiue to Babylon and thinke not your selues to be discharged by y t which hath hapned vnto you already for the citie had bin taken once before and therefore they thought themselues discharged by being become tributaries after that fashion to the king of Babylon and so they thought themselues escaped No no ye must indure yet more This chastisement which hath not amended you at al seemeth ouer hard and too sharp a rod vnto you But forasmuch as god hath called you and you continue still vnamended he is feine to deale now more roughly with you the temple must be beaten downe the citie must be razed you your selues must be no more a people there must be no more sacrifice all thinges must be so cleane taken away as ye may seeme to bee vtterly perished To this extremitie must yee come because ye haue abused Gods patience euen vnto this houre And if it come not so to passe take me no more for a Prophet but let me bee stoned to death for I am well worthie of it But I am well assured of that which I haue foretold you for God himself hath told it me We see how the Prophets submitted themselues to the Lawe also did set themselues against the false-prophets as we see by the example of Ieremie when Ananias came and sayd No the vessels of the Temple shall be brought again from Babylon and the kingdome of Dauid shal be set vp againe in our time and we shall florish more thā euer we did and thereupon did breake the chain of Ieremie who walked about the streetes as it were with a with about his necke For it behoued him to represēt the captiuitie because men were so blind in their sinnes that they tooke all Gods threatnings to be but a iest and thereupon did make euen a mocke of them And therefore it behoued the Prophet to goe about the citie after that fashion with a with about his neck as who should say Euen thus shall you be miserably haled into captiuitie yee make a goodly shewe nowe yee triumph ye thinke it a goodly thing to besot your selues in your pleasures and delightes but this yoke that I weare serueth to shewe that you your selues shal be put vnder the yoke of subiectiō Behold Ananias breaks me this yoke asunder saying no we shall liue still at libertie and be deliuered from that bondage It is a wonder Yea but how did these wretched and wicked folkes afterward behaue themselues How did God ratify the thing that Ananias had spoken I wishe it might be so sayd Ieremie but yet must I goe further and tell him his condemnation seeing the Lord hath commaunded mee so to doe So then we see that Ieremie ratifyed the thing which hee had vttered in the name of God and that maner of dealing was common among all the Prophets Wherefore let vs marke that our Lordes intent here was to declare that he wil not suffer vs to be beguiled so wee be willing to receiue his worde and to bee taught thereby and be diligent in discerning betweene trueth and falshood Although there be neuer so many false Prophets and that Satan striue continually to turne vs away from goodnes yet shall we euer haue some discretion that is to say God wil giue vs some token whereby to keepe ourselues from being deceiued It is a promise that can neuer faile vs. And therefore let vs holde vs thereto and secke to obey our God His reaching out of his hand is enough for vs and though there be neuer so many meanes to deceiue vs yet will he not suffer them to preuaile according to that that is promised here Wherefore let vs looke to our selues Whereas we haue no Prophets nowadayes to foretell vs thinges to come or y t haue reuelations aforehād of warre pestilence and famine it is because we haue greater perfection of doctrine that the people had in old time We therefore must hold our selues contented with the Gospell for it is y e fulnes of light But yet therewithall let vs also haue an eye to the thinges which are written and let vs examine the doctrines that are preached vnto vs and if we finde them to be drawen out of the Lawe the Prophetes and the Gospel let vs be assured of them that they are certein And if we vse that touchstone continually to try things by surely God wil preserue vs frō all Satans falshoods Thus ye see what we haue to remember vppon that text Now it is sayd expresly that such a Prophet shal dye the death And that is a cause also why our Lord sayth that he wil giue the sayd marke For it were foule treacherie to iudge condemne a Prophet without knowing why or wherefore If a guiltlesse person should bee condemned vnder colour of some euill deed not vttered it were too great wrong vniustice to be done to a mortall man But if a bringer of Gods word be condemned euen as though he had done amisse in his office without being found faultie that toucheth not the creature only neither is the wrong done to a mortal man alone but it is an outrage done vnto God also that is high treason to his person Ye see then that the cause why Moses saith here that God will discouer the false Prophets is to the end they should bee iudged and also to warne folk that they should not couet to be foaded with vaine hope as I haue tolde you that y e maner of the world is cōtinualy to doe The prophets had hard hold from time to time with the most part of y e Iewes because they brought nothing but threatnings These Prophets quoth y e Iewes doe trouble vs are too importunate vpon vs they speak of nothing but of Gods wrath cursings should they not as well tell vs of gladsome and pleasant things Those are the thinges which the world requireth Yea but in so dooing we prouoke Gods wrath We would haue him to be our friend wee on our side are enemies to him If we came to God w t true repentāce sought him as our father wee should haue no tydings but of peace prosperitie to delight in But what We suffer not God to be fauorable to vs nor to shew his loue towards vs. For we make war against him as I said afor◠Therefore let vs learn y t god wil turn y e sayings of y e false Prophets to the contrarie so as when they promise folke welfare and peace mischief shall insue whereby they shall be found to haue vsed vaine flatterie Wherfore let vs not desire to be rocked asleepe with mens deceitfull speeches For what shall it boote vs to be acquit by them y t haue no power at all when we shall be condemned before
them also and yet they be certeine of none of both Now our Lord will not haue vs to stand in any such feare He will haue vs to be sure of his worde when his trueth is throughly proued vnto vs he will haue vs to defy the world all the diuels of hell Insomuch y t if the very Angels of heauen should set themselues against the Gospell Gal. 1.18 wee see how S. Paul sayth that we must hold them for accursed and excommunicate God then will haue his worde honored so highly that whē we once knowe it are sure of it we must not be any more afrayd It standeth vs in hand to put this lesson in vre nowadayes because the Popes thundring were able to make all the world to quake if men were not armed aforehand against him with y e thinges that are told vs here by Moses The Pope names himself Christes vicar y e head of the Church S. Peters successor the mainteiner of the Apostolike sea so as there is no Church of God but y e Church of Rome nor any Shepheard or Prelate if the Pope be not head of all nor any kingdome of Iesus Christ otherwise than in y e Popes person who hath the keyes of the kingdome of heauen Woulde not the alledging of all these thinges make the stoutest of all to shrinke if we were not armed against them Yes but when al these thinges are pretended wee must consider whether the reporter of thē do discharge his dutie faithfully For if he speake in Gods name and yet be found to be a false harlot hee is y e more to blame for abusing so honorable a title And the more he was esteemed before y e lesse is he to bee regarded afterward Let him thunder his belly full yet shall all his excōmunications passe into smoke and all his threatninges shall be but mere vanitie The effect therefore of y e thinges which our Lord ment to say in this text is y t being well assured of Gods word and hauing examined all doctrine howbeit with humilitie hauing vsed y e foresayd touchstone of the holy scripture we may wel defye all thē y e cloke thēselues vnder y e gay mantle of Gods name abusing their commission executing tyranny in stead of seruing the Church of God I say we may defy all y e rable of them cry out against y e Pope his abhominable wickednesse not be afraid of any thing y t he can doe vnto vs. For so lōg as we haue God on our side wee may boldly hold skorne of the whole Popedome how proude stately soeuer they be there That is the thing in effect which we haue to marke y t wee bee not fearefull where God will haue vs to be stout But y t when we haue his doctrine truth we must so profit our selues by thē that whatsoeuer y e diuell doe practise he may not turne vs aside from y e way of saluation but wee must hold on our course according to this saying which we shall see hereafter This is the way Deut. 30.19 Esa. 30.21 28.12 walke ye therein and also according to the Prophet Esayes account who saith This is the rest Therefore let vs continue therein and holde on to the marke whereunto God calleth vs and then can we not doe amisse Now let vs kneele downe before the Maiestie of our good God with acknowledgement of our faults praying him to make vs feele them better thā we haue done to strengthen vs more and more by his word y t his kingdome may be aduaunced among vs we indeuour so to serue honor him as we may be vnder his protection and he mainteine vs in such wise that we knowing him to be our good father Sauiour may take the more courage to giue our selues wholy to him all our lyfe long And so let vs all say Almightie God heauenly father c. On Thursday the v. of December 1555. The Cxij Sermon which is the first vppon the nineteenth Chapter WHen the Lord thy God shal haue rooted out the nations whose lande the Lorde thy God giueth thee so as thou arte owner of them and dwellest in their Cities and houses 2 Then shalt thou set thee out three Cities in the middest of the lande which the Lorde thy God wil giue thee to possesse 3 Thou shalt prepare a way to them and diuide the bounds of the land which the Lorde thy God will giue thee to inherite into three parts that whosoeuer hath committed manslaughter may flee thither 4 They shal serue for the mansleaer to flee thither that he may liue namely if he haue striken his neighbour ignorantly and haue not hated him aforetimes 5 As for example if a man goe with his neighbour to the wood to fel timber and he casteth backe his hande with the axe in hewing the wood and the head flieth off of the helue and hitteth his neighbour that he dieth he shall flee to one of those Cities and liue 6 To the intent that the next of his kinne followe not the mansleaer while his heart is chafed and ouertake him if the way be ouerlong and put him to death though he bee guiltlesse of the other mans death forasmuch as he hated him not before 7 Therefore commaund I thee to appoint out three Cities ALthough y e Lawe that is set down here serued for y e commō weale of Israel yet may we also fare the better for it at this day For therby god meant to declare what punishment ought to be executed vppon such as commit wilfull murder thorow malice and of set purpose Also it sheweth that we must not take y t for a crime which a man dooth not willingly but by chauncemedly as they terme it True it is that such thinges are not so casuall but that God gouerneth them frō aboue as is shewed in another place where it is sayd 〈◊〉 21.13 that if a man be lopping of a tree and a bough thereof doe hitte one vppon the head that he dye it is God that had determined it so And the holy scripture will not haue vs to attribute the falling out of thinges to fortune but that wee should knowe that God directeth all thinges to the intent that although we see not his hande yet wee should vnderstand by faith that he setteth such store by our lyfe 〈◊〉 12.7 that hee hath numbred all the hayres of our heades as is sayd in another text Moreouer to come againe to the matter it is shewed here that all faultes are willing that is to say that men doe them wittingly and of set purpose But let vs goe foreward with the text that is set downe here God commaundeth the people of Israell to choose out three Cities vntill he haue inlarged their boundes further For it behooued them to haue sixe in al as wee shall see in the next lecture Iosu. 20.2.7 and as is declared in the
to heale them wheras his suffering of the wicked folks sinnes to come to full rypenesse is for that he punisheth them not but deadly Thus ye see what wee haue to beare in minde where mention is made of two or three witnesses Furthermore hereby we bee warned not to make delay till wee bee conuicted by witnesses before men Let the remorse of our owne conscience be a sufficient rebuke vnto vs for it is as much as if God cyted vs before him made vs to be indyted impanelled a quest vppon vs condemned vs. Doth our own conscience speak to vs It is as much as if God had made great Registers of our sinnes wee sawe witnesses brought in against vs not one or two but a hundred For as I haue sayd alreadie our own conscience is of more force than a hundred witnesses Ye see how euery man ought to looke neerly to himselfe so as wee wrye not our mouthes when wee haue done amisse vnder colour that no man hath perceiued vs that there bee no witnesses that can shame vs for it before men Also let vs marke y t inasmuchas our Lord hath sent vs his Prophets and Apostles they be such sufficient witnesses as shal be heard before all y e priuate persons that can bee brought foorth at this day against vs. 2. Cor. 13.1 S. Paul speaking to the Corinthians sayeth that seeing hee had written to them alreadie told them of their faultes and doth likewise againe the second time if they amend not it was all one as if they were conuicted by two or three witnesses Yea he vseth this selfesame text ye know sayth he that God hath ordeyned that two or three witnesses shold be credited Now I come to you againe looke how many times I speake so many recordes will it be against you before the heauenly Iudge I summon you not here before men neither will God forget the things that I doe towardes you for his stirring of mee vp to giue you warning is to hold you the more conuicted Now let vs apply these thinges to our selues let vs vnderstand as I sayd afore that seeing we haue Moses the Prophets wee haue witnesses ynow True it is that they speake not as now before men they let vs alone and trouble vs not but yet for all that let not vs fal asleepe for our flattering of our selues will stande vs in no steede but to plunge vs the deeper in Gods curse But forasmuch as our Lorde setteth vs these witnesses before our faces let euery of vs bethink himselfe seeing wee haue here our Lord Iesus Christ and his Apostles let vs be the more moued to make our own inditements and to preuent Gods iudgements For if wee condemne our selues 1. Cor. 11.31 it wil bee a meane to obtaine fauour at his hand and our faults shal bee forgiuen vs if we craue pardon w t vnfained misliking of them desiring to depart quite cleane from them And not only y e Prophets Apostles shal be our witnesses before God but also all y e faithfull that euer haue beene in the worlde shall reproue our vnbeliefe disobedience if wee become not the better by the doctrine that hath been preached vnto vs. And for that cause doth the Apostle in the twelfth to the Hebrues say Hebr. 12.1 y t we must haue a good eye to the great and thick clowd of witnesses Hee vseth this similitude there which at the first may seeme fond neuerthelesse it is not without cause that hee saieth there is a great thick clowd of witnesses after he hath made mention of the Martyrs that had suffered For we see that the faithful were constant to death held out to the vttermost when men went about to turne them away from the lawe of God so as they could not bee made to swarue or step aside for any torments that were put vnto them All they saith he are witnesses As if he should say there needeth none other proces against vs before god for our negligence in these dayes in so much that if wee faint for feare forsake God his worde our proces is sufficiently concluded information is already giuen against vs saith he And why so For it is not a two or three witnesses onely but a great cloud of witnesses that stand vp against vs which are able euen to stop our eyes Seeing then that the case standeth so with vs let vs note that it behoueth vs to set our eyes more aduisedly vpoÌ„ God to better our selues in such wise by the thinges wherewith hee enlighteneth vs in his worde by the doctrine which he will haue to bee confirmed vnto vs by such witnesses as hee raiseth vp daily bringeth foorth as wee tary not til he shame vs confound vs before men but let euery of vs condemne himselfe Thus ye see what we haue to marke in making comparisons betwixt the iudgementes of men and the iudgements of God Namely that although meÌ„ do let vs alone we mâ—â—â— not think we haue sped the better for our inditement is throughly framed afore the heauenly Iudge though our faults were hidden buried before men so as neuer any mention or incling were made of them Now to make a conclusion of this text wheras he saith that all cases shal be stablished in the mouthes of two or three witnesses it was our Lords will to speake here generally doing vs to vnderstand that if that were not there woulde bee no more order among men For if men will not be contented with two witnesses offences must needes be fostered there wil be euery day greater disorder than other whereby Gods wrath shal bee prouoked against the whole countrey as hath bin said before Therefore is it requisite that all matters shoulde bee stayed concluded at the mouth of two or three witnesses That is y e drift of Moses in speaking so Howbeit men wil allege thus It is a dangerous matter for false witnesses may be suborned if they be belieued a maÌ„ may soone be oppressed he might be wronged in a rightful case It is true y t such allegation may be made examples therof are to be seene But yet doth it not follow y t there should not be some certeine rule for men to direct themselues by to hold themselues vnto whatsoeuer inconueniences may be alleaged For we see that when meÌ„ be minded to do euil they seeke the darke by all the meanes they can they sounde no trumpet they call no witnesses to their doings If it bee a thing that is for their aduantage profite they can skill welynough to call witnesses but when they do euil they hyde themselues though they be spyed yet they go about to bleare mens eyes And what woulde come of it then seeing there are so many shiftes vsed to conceale euill doings if two witnesses might not bee admitted in a matter Neuer
that when we haue company our minds may euer be the more stirred vp thereby to follow that holy vocation wherunto he hath called vs. For the doing wherof it may please him to raise vp true and faithfull ministers of his worde c. On Fryday the xiiij of February 1556. The CXLIIII Sermon which is the third vpon the fiue and twentith Chapter 13 Thou shalt not haue two manner of weightes in thy bagge a great and a little 14 Thou shalt not haue two manner of Ephas in thy house a great a litle 15 But thou shalt haue a iust and a right weight thou shalt haue a perfect a iust Epha that thy dayes may be prolonged in the lande which the Lord thy God giueth thee 16 For all they which doe such thinges and all they which deale vnrighteously are an abhomination before the Lorde thy God 17 Remember what Amalec did vnto thee by the way after your comming out of Egypt 18 Howe hee came against thee in the way and in the hindmost of thy traine strake all the weake which followed thee when thou wast fainte and wearie and he feared not God 19 Therefore when the Lord thy God shal haue giuen thee rest from al thine enemies which are round about thee in the lande which the Lord thy God giueth thee to possesse then shalt thou put out the remembraunce of Amalec from vnder heauen forget it not THere are two thinges especiallie wherein wee offende our neighbours to wit deceyte and open violence For some are giuen to deceite and malicious wilinesse to deceiue and beguile men others vse open wronging and iniuries In priuie deceite the most mischeeuous meane of beguiling that any man can vse is the falsifying of weightes and measures For the vse of them is the onely way for men to buy and sell by without strife or variaunce If we hadde not monie wherewith to buye thinges what a disorder should wee haue And wares also are commonly solde by weight and measure Nowe then if there bee deceyte eyther in monie or in weightes or in measures the bonde of that intercommoning which men haue together among themselues is broken so as they become like dogges and Cattes and there is no meanes for them to deale one with an other And therefore no maruell though our Lorde doe greatly mislike the falsifying of weightes and measures and tell vs that it is the worst and detestablest robberie that can bee If a theefe purpose with him selfe to take a bootie hee will set on a man and from one hee will goe to an other But wee are sure there is no theefe can passe his boundes so farre as to spoyle and robbe the whole worlde But he which vseth false weightes and false measures hath no regarde at all when hee robbeth but doeth wrong vnto all ingenerall and that is the next way to peruert all ciuill order so as no humanitie or common honestie may remayne any longer among men What shall Lawes doe Or to what purpose shall Iustice serue whē there is no more anie playne nor vpright dealing in those thinges which shoulde helpe men to mayntaine their estate Wee haue therefore a verie necessarie law in this place where mention is made of weightes and measures It is sayde Thou shalt not haue diuerse stones in thy bag And that is because in olde time they were woont to make their weightes of stone And this importeth asmuch as if it were sayde Thou shalt haue a iust weight and a iust measure Moreouer let vs beare in minde alwayes that which hath beene sayde before namely that GOD oftentimes vnder one speciall kinde giueth a generall doctrine And so it is all one as if we were commaunded generallie in all buying and selling to vse reasonable and vpright dealing without anie falsehoode For when a man selleth one kinde of ware for an other it is all one as if hee falsifyed his weightes or his measures A simple man commeth to a shoppe and asketh for cloath hee knoweth it not but trusteth the Marchant and the Marchant sayeth vnto him here is cloath of such a place and hee knoweth well that hee lyeth now this is all one as if he had giuen him halfe a yarde or three quarters of a yarde for a whole yarde So then wee see how GOD ordeyneth in generall that our trayding shoulde bee after such a sorte as that hee which buyeth doe bring lawfull monie and that hee which selleth doe deliuer his wares at a reasonable price and vse no falsehoode neither in weight nor in measure at leastwise if it bee such wares as are woont to bee measured by the yarde or ell or weyed in scales or balaunces but that on either part there bee true and iust dealing vsed And sith wee see so manie lawes tending all to this end that no man shoulde be deceyued but that euerie man shoulde haue his right let vs alwayes remember this saying Matt. 23.23 That GOD will haue mercie iudgement and iustice And therefore let vs haue compassion on them which are in necessitie to releeue and succour them And secondlie let vs not onelie yeeld to euerie man his right but also when wee see anie man wrong his neighbour let vs not suffer it nor bee consenting vnto it in anie case Loe wherein wee exercise our selues if wee will order our life according to the will of GOD. For excepte wee doe so what fayre countenaunce soeuer wee sette vppon thinges yet all shall bee but detestable hypocrisie in the sighte of GOD vntill wee haue learned to liue charitablie with our Neighbours and to obserue this vprightnesse which nature hath taught vs Matt. 7.12 of not doeing otherwyse vnto others than wee woulde haue doone vnto our selues Heere withall also wee be made to knowe our owne naughtinesse For it were enough to haue warned vs in one word if wee were disposed to doe well and had not such a rebelliousnesse within vs that wee euer drawe backewarde from that which is good Then if men were inclined of themselues to do right and to exercise humanitie it were enough to make but a signe vnto them and to say Yee see what your duetie is But nowe God is faine to make often repetitions he is fayne to strengthen the lawes which hee hath giuen hee is fayne to expounde them he is fayne to heape commaundement vppon commaundement And what is the cause hereof but that wee are ouerharde to bee ruled and that our desires are as fell and furious beastes so that one bonde is not strong enough to binde vs but wee must be hampered with many cordes nay wee must haue chaynes and fetters layde on vs So then let vs know that our willes and minds are farre from beeing disposed to obey God And therefore let euerie man quicken vp and inforce himselfe the more considering how it is not without cause that God maketh so often rehearsall of that which serueth to bring vs to brotherlie faithfulnesse and friendshippe
this It is for that he seeth vs to be so blockish and grosse that although hee shewe as with his fingar that it is at his hand that wee receiue all goodnesse yet is it his meaning to make vs to perceiue it in a more visible maner And that is the cause also why hee sayth Osee. 2.21 That he will heare the heauens and the heauens shall heare the earth and the earth shall heare the corne and all the seedes y t be committed vnto it When the husbandman soweth his graine well he layeth it vp as it were in prison it seemeth to be as at the mercie of the earth The earth then must coÌ„ceiue y e corne nourish it make it to spring in likewise giue it substance But doth y e earth heare the Corne â— It is deafe that is to say it hath no power to make it to prosper except it be heard of others And how is that The earth as I haue sayd looketh vp to heauen and after a sort openeth her mouth it cleaueth when it feeleth extreme heate and is not watered as it woulde The heauen then must bee faine to aunswere to the earth The heauen What can that doe Can the heauen giue water It hath none except GOD drawe it vnto it by his secrete power Leui. 26.19 Deut. 28.23 In very deede wee shall see hereafter how God threatneth to giue a brasen heauen It is needefull then that God do heare the heauen and that we repaire thither So then as often as it reineth wee must vnderstand that God openeth his Treasures which are else shut vp God as I haue sayd could euen without rayne or deawe cause the earth to bring forth fruite but hee vseth such meane as he knoweth to be conuenient for our dulnesse and hee doth so to the intent that we should haue the lesse excuse that if we be vnthankfull vnto him and close our eyes against so apparant a matter wee should be so much the more blameworthie at the last day and bee sure to yeelde account for our wilfulnesse in refusing to knowe the thing which ought to bee throughly knowen vnto vs. Thus yee see what wee haue to beare in minde Whereupon Saint Paul speaking of the ignorance which was in the olde world Act. 14.16 before the Gospel was preached sayth that all people went astray lyke brute beastes And what was the reason Because the doctrine was not yet taught which is the true light to shewe vs the way of sauing health Deut. 30.15 as we shall see in the thirtith Chapter Notwithstanding he addeth that God neuerthelesse leaft not himselfe without witnesse Act. 14.17 And his vsing of this manner of speach Hee lefte not himselfe without witnesse is as much as if hee sayd Wherefore For hee hath sent rayne vppon the earth in due time and season hee hath sent faire weather also These be Gods witnesses which declare that as hee hath created the world euen so hee doth vpholde and preserue it these bee the witnesses that speake with a lowde and cleare voyce saying that wee must looke vnto GOD for all the nourishment that hee giueth vs. And that is the cause why I sayd that we should marke well this saying that God wil open his Treasures For although wee see what great riches God hath set in this world what sundry sortes of beastes what hearbes what trees and what a number of all other thinges yet should all these thinges go to decay vnlesse God sent vs dayly from heauen the thinges that are requisite for the preseruation of this lyfe Could wee abide three dayes without the light of the Sauiour If God gaue not the naturall vertue to euery seede what were it Wee should quickly perishe And if there were none other matter but that whereof I spake euen nowe concerning the earth it woulde soone dry vp vnlesse God remedied it These therefore be the good Treasures which God bestoweth on vs. And when it is his will to shewe himselfe a father towardes vs he layeth the heauens before vs that wee might see it there And it is asmuch as if God should liâ—t vs vp by the chin and say Poore creatures when ye seeke to bee fedde you looke whether you haue laide corne enough into the ground or no. Indeed that is a thing which you must looke vnto but yet you must first of all goe higher and lift vp your eyes to mee and euen nature it selfe doeth compell you so to doe For ye knowe that without rayne the earth cannot prosper And therefore forget not the thinges which I shewe you day by day and whereof you bee conuicted by experience This is the good Treasure whereof Moses speaketh he expressely addeth The heauen For what cause For if hee had sayde GOD will vtter his bountifulnesse both from aboue and from beneath truely it ought well to haue contented vs but yet bycause of our infirmitie wee see howe God is fayne to expresse the matter more plainely as hee also sheweth that wee must come vnto him and looke vp to the heauens bycause hee calleth vs thither and hath set such order that he will haue vs to thinke our selues to be as barraine and hungerstaruen folke vntill hee hath powred his goodnesse vpon vs from aboue Nowe hauing spoken of this good Treasure hee sayeth Hee will giue rayne in dewe time and will blesse the woorke or labor of thy handes By speaking of due season hee sheweth vnto vs that this Gods giuing of rayne vnto vs in due time proceedeth of a speciall care For sometimes rayne is verie hurtfull as wee see before our eyes Whereuppon wee must conclude that if GOD had not the power and skill to stay the rayne the fruites of the earth and also the bodyes of men shoulde rotte What doeth the raine of it selfe It engendereth but rottennesse On the otherside wee see that the raine refresheth in season giueth strength vnto the grounde whereby wee see that it is the Treasure of God for to giue vs sustenance And why is that Bycause God knoweth it is good for vs that hee cause it to raine Let vs therfore when wee see it rayne out of season let vs marke how GOD sheweth vs that it is verie requisite for vs that he doe watch ouer vs and that no drop of rayne fall without his commaundement according to this which we haue heard before Psal. 18.12 namely That he holdeth the waters aboue as it were in bottles The cloudes be dreadfull bottles But the Prophet woulde haue vs to consider that it must needes be a wonderful power whereby the rayne is shut vp there or else wee shoulde bee drowned out of hand at leastwise it would serue but to rotte vs as I haue sayde alreadie And here by the way wee be admonished as shall be sayde hereafter to consider our sinnes and trespasses and to thinke that when God giueth vs extraordinarie raines they be as punishmentes for our offences
the principall good thing whereunto the faithfull should aspire and we be verie blockes and beastes if wee preferre not the same before all manner of riches and pleasures and before all our case and commodities Nowe then on the contrarie parte the plague which ought to be most dreadfull to vs and the horriblest calamitie that can fall vppon vs is to be depriued of Gods seruice and to haue our mouth shutte so as wee can not call vppon him and not onely that but also through Tyrannie to be compelled to honour Idolles and to defile ourselues with their abhominations and to peruert that which GOD hath ordayned for the magnifying of his name amongest vs. When thinges be thus confounded let vs vnderstande that GOD is departed from vs and declareth himselfe to bee our mortall enemie and hath quite forsaken and refused vs and is loath that wee should thencefoorth haue anie token or inkling at all either of his presence or of his fauour And so whereas Moses sayeth in this Text That the Iewes shall serue straunge Gods he meaneth to threaten them more dreadfully than before As if he should say Right greeuous will it be vnto you when you shall be famished and want bread to eate and water to drink when your enemies shall robbe you of all your substaunce and make hauocke of all your possessions when ye shall pine away in griefe and sorrowe without any meane to helpe you surely these wil be verie hard thinges for you specially when you can obtaine no fauour of your enemies who shall be as wilde beastes against you but yet is all this nothing in comparison of the other curse that whereas in steede of honoring the liuing GOD and of confessing that he hath chosen you to be his people which is an immeasurable blessing in steede of such thinges I say you should serue Idolles and bee conuersant amongest the superstitions of the Paynimes and haue no more prayers neither Psalmes nor Sacrifices but be dispersed and forlorne Nowe seeing that wee perceiue the naturall sense of Moses let vs vnderstande that amongst all the blessinges of GOD which we enioy in this present life this ought to be preferred aboue all the rest namely to haue libertie to serue our GOD and to make confession of our faith and to declare that wee bee his people of his Church and of his flocke Truely it is slenderly knowen howbeit it is not in vaine that we be admonished thereof Seeing then that it hath beene the will of God to plant his Church amongest vs and that we should haue his worde and his sacramentes by the which he declareth that he dwelleth amongest vs lette vs accept such a blessing according as it is worthye It will serue vs to a double vse First of all when wee fare the better by the doctrine that is preached vnto vs euery day such a treasure perisheth not but through our owne vnthankefulnesse as wee see that manie folke thinke it ynough to bee at sermons and it seemeth vnto them that God hath his duetie so they haue vsed some ceremonie But in the meane while the seede of life doeth perish without yeelding any fruite To the ende therefore that we may apply the blessing that GOD bestoweth on vs to this vse when as wee haue libertie to heare his doctrine and to bee trayned therein and haue the Sacramentes for an establishment of our faith and may declare that it is the liuing God whome wee worshippe and that hee gouerneth vs I say let the same profite vs and so will it if we acknowledge that our Lord can not bestowe on vs any greater blessing than that is And in the meane whyle we will take it patiently if other thinges doe faile vs as where many want their commodities let them not be greeued at the children of this worlde which haue their delightes and do triumph weltring themselues in their earthly pleasures if the children of God haue not the same let them knowe that they enioy a thing which recompenseth double yea an hundreth folde that is that they can serue God For to what purpose is it that these wretched people which dwell in papistrie may lye slumbring in their neastes and in the meane while be banished from the kingdome of GOD and that Christ Iesus himselfe and his worde be banished from the countrey wherein they dwel What auayleth it that they bee serued in their houses and in the meane while bee not suffered to serue GOD What auayleth it that they haue whereof to eate and drinke till they burst and in the meane while be starued for want of ghostly foode What auaileth it that they be in honour and credite and in the meane while be constrayned to defile themselues with these trecherous dealinges whereby GOD is despised and his honour spoyled and conueyed ouer to Idolles and they be guiltie thereof Alas is not this a cursed state Let vs therefore take it patiently albeit that we we be had in contempt to the worlde warde and counted as vnderlings and castawayes not hauing our ease nor that which our fleshe desireth seeing that GOD giueth vs this special libertie that we may purely worshippe him and serue him and be deliuered from this cursed seruitude of Idolles let vs be contented and esteeme this sayde benefite according as it is worthie so as wee be not grieued towarde them that enioy the goods of this worlde and in he meane while are destitute of the grace of God which remaineth amongst vs. Besides this heere is a warning that seeing God hath put vs in possession and fruition of this libertie we must take good heede that wee bee not depriued thereof through our owne leaudenesse for this threatning which was made to the Iewes is in likewise directed vnto vs. Let vs vnderstande therefore that seeing we haue the Gospell preached vnto vs if it preuaile not with vs God must deliuer vs into the handes of other teachers when wee shall haue refused to obey him And in verie deede wee may not thinke that the horrible confusion which is in the Popedome befalleth for any other cause than that whereas they haue beene taught the pure doctrine of the Gospell yet they haue beene rebelles to Gods and haue not bounde their neckes to beare his yoke and therefore GOD could not otherwise doe than deliuer them ouer to such Tyrannie as wee see And truely the same was tolde them aforehand by Saint Paule It is good reason sayeth hee that the worlde 〈◊〉 1.17 seeing that it will not beleeue the truth should obey lies and that they which would not be subiect to the liuing God shoulde be obedient to the creature euen to the Idolles which be nothing Beholding therefore the examples before our eyes and hearing the threatning as it yeth heere let vs learne whilest GOD doeth keepe vs in his schoole so to walke in his feare and awe as we may no◠bee bereft of the welfare which we nowe enioy but that God
looke that Og and Sehon shoulde haue shewed themselues enimies but rather that they woulde haue suffered the people to passe These then were newe enemies that prepared themselues on the soudeine whereat the people became abashed And in very deede they had deserued to bee quite destroyed for there was too shameful distrust to bee seene in them When worde was brought them that it behooued them to goe to battell beholde they were discomfited before they came at their enemies they considered not the power of this promise namely I will fight for you 〈◊〉 23.20 〈◊〉 14.9 you shall stande still and winne the victorie by my power Although that God had offered to bee their captayne and guyde in the warre and had giuen them so good proofe aforehande as they ought not to haue douted at all yet were they in such perplexitie that all was forlorne and past hope of recouerie with them Nowe we knowe that if men winne one battell their heartes bee commonly puft vp and they take better courage to goe forwarde and that contrariwise if they bee repulsed then their heartes quayle To the ende therefore that the Iewes shoulde not bee at that poynt it behooued God to prouide a remedie for it and in deede so did hee of his inestimable goodnesse Insomuch that Moses nowe vpbrayding them with it sayeth That ouer and besides that God had fedde them fourtie yeares in the wildernesse without bread or wine hee had also fought against their enimies and it was the handy woorke of God that they had vanquished the two kinges which came foorth against them and had conquered their countryes and settled there the two trybes of Ruben and Gad and the halfe Trybe of Manasses By meanes whereof one quarter of their people or thereaboutes were prouyded of a sufficient portion to dwell vppon Sith it is so ought they not to haue beene wakened though they had beene asleepe afore Ought not this victorie to haue giuen them both courage and skill howe to honour their God who had so shewed him selfe towardes them and to haue caused them to put their trust in him seeing his grace had beene so visible But seeing they continue still in their stubbornnesse doeth it not appeare that they bee vtterly past hope of recouerie Therefore as nowe wee see the meaning of Moses And heereuppon let vs learne that wee must acknowledge the goodnesse of God not onely in that hee doeth preserue and nourish vs but also in that he doeth set himselfe against our enemies and suffereth vs not to bee made a pray When wee be in this wise defended by God and that hee is our buckler and our fortresse wee ought to magnifie his mightie power in that behalfe and to acknowledge him to bee our God and father and to yeelde him the prayse that is due vnto him True it is that wee haue no such victories as Moses speaketh of howbeit if we did wel consider the hatred that a great many beare toward vs and how eager they be to deuoure vs and swallowe vs vp wee coulde not but confesse that they bee brydled by some secrete working of GOD seeing wee bee preserued all this whyle euen without the power of man and without any vanquishing of them with our owne handes This is a marueylous goodnesse which it woulde behooue vs to perceiue and which wee doe very slenderly acknowledge Nowe there are also ghostly enimies against whome wee bee defended For what shoulde become of vs if GOD shoulde not fight against Sathan and against all the powers of hell There needeth no greate fighting against vs as wee see too much by experience any one temptation bee it neuer so light maketh vs by and by to slip away And what woulde then become of vs when wee bee assayled on all sides and when the diuell inforceth him selfe to the vttermost to entrappe vs If GOD did not helpe vs then what woulde become of vs Now then let vs haue our wittes better wakened than wee haue had them heeretofore that wee may perfectly perceiue howe many wayes GOD sheweth him selfe to bee our protectour and that it bee not cast in our teethe that wee bee deafe and blynde and vtterly bereft of discretion and reason Nowe in the ende Moses addeth Therefore keepe the wordes of this couenant to doe them that thou maist prosper and that in all things which thou doest all may goe well with thee Here wee perceiue first that which was more largely spoken of yesterday to wit that whereas Moses had declared vnto the people that God had not giuen them eyes nor eares nor reason his so dooing was not to make them carelesse or to rocke them asleepe or to diminish the faulte whereof they were guiltie but rather to driue them to seeke remedie where it was to be found After that manner therefore must wee expound the doctrine that is contained in the holy scripture touching the fauour which God sheweth vs in that hee vouchsafeth to enlighten vs to refourme our heartes to the obeying of him that hee may drawe vs vnto him True it is that many scorners will profite but little by this doctrine and that they will rather take occasion by it to blaspheme God and to say Very well if I cannot doe aught that is auaylable let God blame himselfe For seeing that hee hath not giuen mee the grace to doe better what shal I doe If I inforce my selfe to no purpose to whome shoulde the fault bee imputed There bee very many dogges that doe thus barke against God There bee others that fall fast a sleepe in their rechelessenesse saying Seeing it is so I will keepe on my course still If God lift to amende mee let him doe it I can doe nothing it is but labour lost for mee to goe about it Thus doe the wicked falsely abuse the doctrine of God Moreouer there bee some that haue their eares so tickelish that they cannot abide that wee shoulde syncerely and plainly preache that thing which is manifestly declared in the Scriptures to wit that it is the peculiar office of God to inlighten vs to giue vs eyes and reason and to drawe vs vnto him and that otherwise wee bee so vntowarde that wee cannot applye our eares or eyes to any thing else than to euill but are holden in the bondage of Sathan so as wee bee not able to stirre one finger Ephes. 2.1 2. Cor. 3.5 nor to haue one good thought vnlesse it bee giuen vs from aboue When wee speake thus there bee some that are ouer dayntie which woulde fayne that this doctrine were buryed And wherefore is it that they profite so little thereby and that they doe thus kicke against the Spirit of God Is it not wisedome ynough for vs to declare that which wee must vnderstande by the holy Scripture We heare what speach God vseth namely that in man there is no goodnesse nor vnderstanding of the trueth that hee is so corrupted through sinne that all the light
nations it is not because wee bee more worthie or more able to receiue it than they be which are destitute of his grace but because it is his good pleasure so to do Now therefore let vs learne to put away all manner of pride and presumption When wee see that the Gospell is preached vnto vs at this day and that we haue some order in the Church it is an inestimable benefite But wherefore is it giuen vnto vs It is not because wee haue obtayned it by our owne trauayle nor because wee haue preuented the grace of GOD through our seruiceablenesse but for that it was his wil to shewe himselfe kinde hearted towarde vs after this manner Thus much haue we yet to beare in minde concerning this text Nowe finally Moses addeth Remember yourselues sayeth he for you haue seene the abhominations of Egypt and also the Idolatry that is among all the heathen through whome you haue gone therefore be not deceiued neither lette there be either man or woman houshoulde or Tribe among you that will turne away or slide backe and forsake the euerlasting your GOD to giue ouer himselfe vnto Idolles Heere Moses to confirme the people in the obedience of faith and to holde them vnder the yoke of good doctrine doeth vse an argument which at the first sight might seeme straunge for wee bee easily thrust out of the right way when wee see the worlde corrupted and ouerthwart Albeit that we haue some good motion and be disposed to serue GOD yet notwithstanding as soone as any stumblingblocke comes in our way by and by it maketh vs to turne heade as we see examples thereof euery day insomuch that the man which is well instructed and brought to a good point runneth after the mockers of GOD as soone as hee seeth them Another which hath tasted of the trueth of the gospell beholdeth some foolishe toye and some hypocrite seduceth him so as he is chaunged Such lightnesse and vnstedfastnesse doe wee see in many folke and yet doeth Moses take the same as a confirmation to make folke the better resolued to serue GOD as if he should say My friendes you haue the lawe which is certaine and infallible vnto you for it is the trueth of GOD which can not lye Seeing that GOD hath reueiled himselfe vnto you it is reason good that you should obserue your faith and loyaltie towarde him But if you say Why so Other people deale not after this manner wee see many fashions through the worlde euerie nation hath his God by himselfe euerie man hath a religion after his owne fantasie Well might you be astonished at these thinges sayeth Moses and well might you be offended at it if it were newe vnto you But you haue seene the abhominations of the Egyptians you haue seene howe foolishly the heathen doe worshippe their Idolles and therefore if you be nowe moued and offended through the same what excuse is there For Goddes meaning was to arme you and to furnish you afore hande against these temptations to the end you should not be in daunger to slide backe We haue a good and a profitable lesson to gather out of this text to witte that the more we knowe superstition and Idolatrie so much the more must wee eschewe the same And euen so it is of all other thinges that are repugnaunt to the will of GOD namely that we may be seduced by them by the sodaine beholding of them for want of knowing them aforehande for wee haue not the discretion to keepe ourselues from them but are surprised for want of foresight by reason whereof wee perish and Satan doth foorthwith trap vs in his ginnes and snares Let vs therefore marke that when we once knowe the corruptions that bee contrarie to the seruice of GOD and to the doctrine that is contayned in his woorde wee must take so much the surer holde that wee be not any whitte moued but goe on forewarde stedfastly following the way whereunto GOD hath called vs. As for example If wee haue once knowen the wretchednesse that is among the Papistes wherein wee ourselues also haue beene plunged in time past or if we haue seene the mockeries of GOD which are there vsed and the blasphemies and all the rest of the trash which the Papistes call the seruice of GOD we can not but perceiue that they be the verie inuentions of the deuill to turne vs away from the obedience of our GOD to darken his maiestie to cause him to bee mocked and to blind the wretched worlde Wee haue beene sufficiently warned thereof yea and we haue hadde the experience thereof Nowe if any of vs doe hence foorth turne away and yeelde himselfe againe to such abhominations is he not somuch the more vnfaithfull towardes GOD See you not howe his wickednesse is so much the greater seeing hee doth it not through ignoraunce not as a thing that is straunge vnto him but as one that is altogether saped in it Let vs therefore vnderstande that when GOD hath once made vs to perceiue the filthynesse and abhominations which are among the Idolaters the same ought to settle vs the better to obey him and to perseuere in his holy calling And I haue tolde you howe it is after the same manner in other vices When GOD sheweth vs any shamefulnesse as to bee giuen ouer to whooredome or giueth vs examples of such as are dissolutely giuen to swearing drunkennesse or such like thinges and that these thinges bee so vilanous that they make vs ashamed if we bee ouercome of them is not our damnation doubled Yes surely It is not therefore without cause that Moses sayeth heere You haue seene For thereby hee sheweth that wee may despise all that the worlde can doe and that although the misbeleeuers bee more in number than wee and doe vaunt themselues to haue all the sway as concerning the worlde so as wee bee but a litle handefull of people and they triumph ouer vs yet wee may defie them because wee doe knowe what difference there is betwixt the pure doctrine of the Gospell and all the abhominations and Idolatries that Sathan hath brought into the worlde insomuch that hauing the trueth of GOD once manifested vnto vs we ought to stay vppon the same we ought neuer to be shaken for anie thing that can happen vnto vs. Loe to what purpose this admonition ought to serue vs at this day Nowe therefore when we looke vppon al the whole worlde beholding the horrible diuisions that be in the Popedome on the one side and howe Mahomet the deceiuer hath seduced all his sect and thirdely howe blinde the wretched Iewes are thereby we ought to be the better assured that seeing our GOD hath called vs vnto him and familiarly vttered his fauour towardes vs according as our Lorde Iesus Christ doeth protest that he will call vs his friendes and not his seruauntes because the secretes of the kingdome of heauen are reuealed vnto vs by the Gospell Iohn 15.15 we
too bolde to do thinges and to attempt more than is lawfull for them but they do euer go about it carelesly and without discretion And as a madde bedlem notwithstanding y t he bee brought lowe with his long sicknes feele not his own weakenesse yet is he much stronger and rageth in such wise as he cannot be ruled and worketh more trouble than if he were in perfect health euen so is it with men when they haue no promise of God but be chafed in their owne rashnesse and presumption They dare doe wonders but in respect to doe well we neuer take courage therin vnlesse we be assured of the will of God and to be short we can neuer build but vpon his promises We must therefore remember that Moses before he exhorteth the people to bee valiant to behaue themselues stoutly sayde vnto them Thy God wil be with thee feare them not And why so For thou art sure that thou canst not quaile because thy God gouerneth thee Howbeit forasmuch as wee doe not at the first take sure holde of the promises of God neither are they so certainely settled in our heartes as is to be wished Moses doth also adde a confirmation and sayth Nay the Lord thy God will not leaue thee neither shalt thou euer be forsaken of him It was ynough that he hadde sayde afore Thy God will goe before thee hee will giue thee victorie against all thine enemies thou hast alreadie had experience of his helpe It shal be alwayes the same this may seeme to haue beene ynough But yet that which Moses addeth vnto it is not superfluous because of the vnbeleefe of men who notwithstanding that God doe assure them doe yet still doubt and be wauering vnlesse they haue a newe confirmation Whereby we perceiue that it is no light matter to giue credit to the promises of God and to holde vs to them as many do suppose but that is because they neuer tryed it They that thinke themselues to bee most faithfull haue neuer tasted what faith is according as we see a great manie fooles which speake of warre and thinke to deuour all at one bitte whereas in deede they neither knowe nor haue seene any thing Euen so is it with theÌ„ that haue a speculatiue faith they make themselues y e ablest folk in the world they boast themselues to be as faithfull as any can be founde but they that knowe what faith is doe vnderstande that there is nothing more harde than for vs to stay ourselues vppon God and in that behalfe wee must bee faine to imprison our senses and to take the bit in our mouth as they say and to enforce our selues yea and that God also on his side doe worke in that behalfe as we doe see that he doeth For it is no superfluous talke when hee setteth his promises before vs and putteth vs so often in minde of them For it is a token that they beare no great sway with vs or rather that they enter not into our hearts to settle there as were meete they shoulde Thus yee see what Moses meant in saying That the Lorde will neuer forsake his people Moreouer vnder this worde he sheweth vnto vs that Gods offering of his grace vnto vs is not for a day but that hee will continue it vnto the end conditionally that we also do receiue it with the like condition In deede it is true that in this place he treateth but of the Land of Canaan but we knowe that it was a pleadge of the eternall life and of the inheritaunce that is prepared for vs in heauen Now he sayth expresly Thy God wil neuer leaue thee neither will he euer forsake thee Wee see therefore that our Lorde meaneth not to encourage vs for a day but he meaneth that we should depende vppon him to liue and to die and that we should be fully resolued that when he hath begonne he will performe his worke towarde vs and that he wil not leaue vs at the halfe way as they say And this is to bee well noted because that although men imbrace Gods promises yet are they sometimes or other in dout and wot not where to become and specially when any temptation commeth vpon them then be they so scarred that to their seeming God is loth to doe them good or elâ—e that he will not continue to doe them good Seeing then that we be thus tossed with doubtes and troubles we haue so much the more neede to remember the lesson that is here deliuered vnto vs namely y t God doth offer vs his grace with such condition as it shall neuer faile vs. But we see how this doctrine hath bin peruerted specially in the popedome They be not ashamed to say that we must stande alwayes in doubt of continuaunce to the end and that we wote not what God intendeth to doe heereafter insomuch that it is a principall article of their faith which they holde in the Popedome Neither meane I that it is the ignoraunt sort of the simple people only which do say so but that it is the resolution of all the Monks and Freers who affirm it to be the principal article of their faith that men must stande alwaies in doubt whether God wil saue them or not Seing then y t the deuil hath borne such a sway somuch the more ought we to be confirmed in this doctrine where it is sayde The Lord thy God will not leaue thee neither shalt thou euer be forsaken of him Now when Moses had thus spoken to the people then hee called also Iosuah and confirmed him And moreouer in the person of Iosuah we may perceiue the thing yet better which I haue sayd afore namely y t it sufficeth vs not to be once certified of the grace of God but that because of our weakenes we haue neede to be vpholden maintained least wee fall away or swarue aside For behold here is Iosuah whom God had chosen to be gouernor of his people to set them in y e possession of their promised inheritaunce And yet notwithstanding for all that he had hearde his duetie and office at the mouth of Moses yet was God fain to giue him new reuelations after the death of Moses to vse the like words vnto him againe And how so Was he so short witted that ere three dayes to an end he had quite forgotteÌ„ what had bin said vnto him before God and the sanctuarie He was there present and a solemne ceremonie was vsed thereabout was it because that Iosuah had forgotten his duetie No But he was a fraile man and God knowing him to be so did confirme him and encourage him And if this needed to bee done to Iosuah what needeth to be done to vs Therefore let vs beware of the presumption that blindeth vs in that we thinke we neede not to sette our mindes continually vppon the worde of God as there be many doe which hauing hearde some one sermon do suppose that they
Lorde certifyeth vs of our saluation when he giueth vs his word wee must vnderstande that he will not suffer vs to stray as though wee knewe not whether wee shoulde turne on the right hand or on the left but that hee doth giue vs an infallible direction Seeing then that hee vouchsafeth to doe the office of a schoolemaster towardes vs let vs indeuour to profite thereby and let vs behaue our selues like good scholers towardes him and let none of vs in this case alleage I am no clarke For God hath not spoken to the greate doctours onely but his will was to deale foorth his worde in common both to great and small and to the most ignorant and hee hath so tempered it to their capacities as that all they which come to yeeld themselues teachable shall very well perceiue that our Lorde knew well what is meete for them and they shal be taught after such sort as he knoweth to be most conuenient for them Now if this be verified of the lawe much more reason is it that it shoulde at this day take effect in the time of the Gospel For we heare how it is saide by the Prophet Esay that in the kingdom of our Lorde Iesus Christ all shal bee taught of God 〈◊〉 54.13 〈◊〉 6.46 Marke the prophet Esay who knewe very well that God had giuen his law to al the Iewes and that it was a good and profitable instruction as well for the litle children as for the Elders But yet for as much as hee knewe wel that God would vtter foorth his grace more largely and sende a newe manner of light of vnderstanding when as Iesus Christ shoulde bee manifested vnto the world hee sayth that then all the children of the church should be taught of God And we see that in the Popedome where they turne away the people from reading the holy Scripture It is a wicked blasphemie when men suffer themselues to bee so blynded and vouchsafe not to suffer thēselues to be lead nor taught at Gods hands yea they haue proceeded to so diuelish blasphemie as to accuse the holy Scripture of too much darknes as a thing of too great depth wherein men ought not to be instructed for feare lest they should forthwith be possessed with many errors When they talk on that wise the iniurie tendeth to y e liuing God for they accuse him of vntrueth notwithstanding the protestation that he maketh by his Prophet Esaye Yea wee see howe all the whole Scripture is full of the like testimonies whereby it is auowed that the holy Scripture is profitable There needed no more but this one place of S. Paul where hee sayeth 〈◊〉 3.16 ◠That all scripture is profitable to instruct to exhort to disprooue and to rebuke Hee sayeth not that it is profitable for three or foure rables of scuruie Monkes or shauelinges hee sayeth not so but he sayeth that it is profitable to make the man of God perfect And therefore let vs not dout but that when our Lorde deliuered his lawe hee knewe our capacitie and applyed himselfe in such wise therunto as hee teacheth vs according to our measure In so much that if wee bee teachable wee shall fynde that his doctrine was not deliuered vs in vayne but that hee meaneth to guyde vs thereby vnto saluation as it is in deede the true meane to attayne thereunto onely let vs suffer our selues to bee gouerned of our GOD and not behaue our selues stubbornely towardes him seeing hee offereth himselfe so freely vnto vs. And surely it ought to mooue vs very much when hee sayeth that God will haue all yea euen the litle children and all to bee hearers of this lawe For he telleth vs as Salomon also sayeth in his booke of the Preacher that men must not delaye to thinke vppon GOD 〈◊〉 12.1 till they beginne to droope and bee broken with age Yet notwithstanding wee see howe youth runneth astray and that there is nothing harder than to make young folke beleeue that they must be bridled in that they must imploy them selues whilest they be strong and lustie and that they must so much the more apply their wittes to be instructed in the word of God A man can not bring this to passe but the stronger lustier they be the more carelesse be they Now Moses sheweth in this place that as soone as the litle ones begin to discerne betweene good and euill they must learne to knowe what God created them and then what God hath shewed him selfe to be their father what God they ought to serue wherein they must put their trust And in very deede at the verie same time God did alreadie at y e eighth day giue a marke of his free adoption for before they knew either good or euil God enterteined them to be of his flock and the circumcision serued to seale the promise of saluation which he had made in saying I wil bee the GOD of thy seede Gen. 17.12 Seeing that children be thus entertained and God hath made it manifest that they bee of his church housholde people of the kingdome of heauen is it meete that when they be come to the age of vnderstanding they shoulde holde scorne of him which hath preuented them with so great goodnes Ought they not to know who is their creator and in likewise who hee is that hath vouchsafed to shewe himselfe to bee their father when as hee hath receyued them for his children And wee at this day haue so good reason as the Iewes had For as soone as our children be born they be caried to baptisme And there God doth shewe that hee hath already chosen them and that his will is that they should bee as of his housholde Therefore when an infant is thus declared to bee a member of our Lorde Iesus Christ before he doth vnderstand what y e grace of God or religion or any thing else is should he not when he commeth to age of vnderstanding indeuour to learne y t he was created of God who hauing created him after his owne image hath vouchsafed also to choose him to be of the number and company of his people and hath placed him in the body of our Lord Iesus Christ to the end he should be partaker of the inheritance of saluation Considering so many and so inestimable benefites receiued at Gods hand ought he not say I to giue himselfe wholie to him and to his seruice And if they doe it not doe they not shewe themselues too much vnthankfull in disappoynting the grace which was then giuen vnto them Also our Lord sheweth the zeale that ought to bee in them which bee taught by his word namely that so much as in them lyeth they must not suffer any despisers of religion to dwell amongest them but rather take paines to winne the poore ignoraunt sort and euery man reache his hand to him that goeth astray so as it may not bee long of vs that all
of God be not now obserued yet notwithstanding seeing we haue God with vs in the person of our Lord Iesus Christ and that Iesus Christ hath receiued and auowed vs for his Church and also authorised his Gospel according as we perceiue by this saying of his He y t heareth you Luk. 2â— 1â—â— heareth me and he y t refuseth you refuseth me Seeing say I y t we be at this point there nedeth none other proces to bee framed against vs. Let vs looke therfore that we withall reuerence and feare receiue the doctrine which is deliuered vnto vs in the name of our God to the end wee bee not iudged and condemned thereby at the last day According whereunto our Lord Iesus Christ threatneth the Iewes in an other place saying It is not I that will condemne you Iohn 〈…〉 but the word which you haue heard at my mouth shall be your iudge So then let vs take heed while our Lord allureth vs vnto him gently and let vs goe to him and let our whole seeking be to put ourselues as sheepe vnder the guiding of our sheepherd and then shal not the worde be a witnesse against vs nor serue to condemne vs but much rather we shal haue in y e law a certaine Pawne of our saluation and we shall see in the ende that it is not a vayne doctrine Wee see yet better by that which followeth that the malice and rebellion of the people was the cause why Moses vsed such seueritie For it is saide that he was verie mield and gentle 〈◊〉 12.3 and yet howe speaketh he What maner of speech doeth he vse I haue knowen you of long time to be very hardhearted and stubborne and at this day I perceiue not that you bee any whit amended nay ye bee rather waxen worse and worse ye bee become wilde beastes euermore rebelling against GOD and howe much more then will ye do so after my death As if he should say I knowe you to be such as wil neuer be good And nowe must I haue recourse to heauen and earth for I find no sufficient witnes among you I must call the senselesse creatures to shewe that the heauens and the earth albeit they haue neither reason nor vnderstanding shal appeare before GOD to crie for vengeance against you In speaking after this maner Moses might seem to bee the sharpest the roughest and the cholorickest man y t euer was and that was against his nature But what Hereby wee doe so much the better perceiue that the people were in maner vnreformable and past hope of recouerie and that there was none other way to deale with theÌ„ but after such a fashion And indeede if wee compare Moses with God what is al the mieldnesse that may bee in a mortall man in respect of the fountaine of all goodnes For albeit that Moses was of a meeke spirit so as there was nothing in him but meekenes and that he was as mielde as the scripture speaketh yet notwithstanding all the goodnesse which he could haue was but a little droppe of that which GOD had shed out vppon him by his holy spirite In GOD we finde all perfection of goodnes yet doe we see howe sharpe and rough he is against men And whence commeth that but of our greeuing of him Insomuch that hee is faine as ye woulde say to transforme himselfe because we cannot finde in our heartes to suffer him to behaue himselfe towardes vs as hee woulde in following his goodnes which is infinite and vnmeasurable in him So then we see that the frowardnes of the people of Israel was horrible seeing that GOD and his seruant Moses who bare the marke of the goodnes and meekenesse of his holy spirite were driuen to behaue themselues so roughlie And hereof wee may gather that when GOD chose that people it was not as we haue alreadie saide herebefore either for desert or worthinesse that hee founde in them And indeed Moses casteth it in their teeth saying Shoulde you thinke that GOD is bound to you If he haue aduanced you aboue al other nations giuen you anie dignitie or excellencie should you therefore boast your selfe thereof Nay you be a stiffe necked people which cannot bowe you be saith he rebellious and froward and therefore it is to bee concluded that God was not mooued to choose you but of his owne goodnesse Nowe that we haue found such frowardnes in the people of Israel let vs repaire to ourselues for the meaning of God is to teach vs at other folkes cost They which be deade so long while since be at this day set as it were on a stage God putteth them to reproch that they might serue for an instruction to vs. We heare that the people of Israel were froward stubborne and we see how God condemneth them discouereth their shame To what ende For our good for our learning Now then seeing that the childreÌ„ of Israel be put to shame here after such a sorte let vs learne to examine well whether there bee the like faultes in vs and surelie when we haue serched all thinges throughly we shall find that we be no lesse faultie than they For where is the readinesse to serue our God when hee calleth vs Wee be so slowe and so rechlesse as is pitie to see Neither is there onely slownes and slackenesse in vs but also wee cease not to kicke against him Howe manie wicked fansies haue wee which turne vs away from the simplicitie of faith Howe much are wee tempted of our wicked lustes which serue to make vs to kicke against our God How bee wee held down in this present worlde whereas wee shoulde mount vp vnto heauen Howe doe wee breake all manner of order which our Lorde hath set amongest vs for our welfare And albeit that for a time wee pretende some good desire and inclination yet it lasteth not wee bee changed from it with the turning of a hande so as we be caried nowe this way nowe that way euerie little ouerthwart is enough to make vs mislike of Gods worde And haue we once conceiued such misliking in the ende wee become like venemous Todes against God and wee see so manie examples thereof as is horrible Nowe therefore when wee haue well looked into our state wee shall bee constrained to confesse that we be no better than this people Wherefore let vs beware that the worde of God which is preached be not a Testimonie against vs at this day Yea and let vs not thinke it straunge though God reprooue vs sharpelie and send vs such rebukes as he did to the Iewes neither let vs say with such as settle themselues in their filthinesse Howe nowe God pincheth vs too harde Alas wee had neede to bee called vppon a hundred foolde more than we bee What must we then doe We must be more quiet towardes our God than we haue beene specially when he vseth roughnesse in his worde and that our sins bee
by our wit could measure both Gods punishmentes and all thinges belonging to his iudgement but rather let vs vnderstande that they bee hoorded vp as treasures and as often as wee beeâ—thinke vs of our faultes let vs say with Dauid Lorde who is hee that knoweth his owne sinnes Psal. 19.13 Truely Dauid played not the hypocrite in hiding himselfe neither sought hee vaine and tryfling shiftes to disguise his sinnes but after he had wel examined himselfe hee sawe that God is a farre other manner of Iudge than hee himselfe was and as Saint Iohn saith farre greater than our owne consciences â— Iohn 3.20 If our owne consciences accuse vs for euery fault which wee perceiue in our selues God knoweth a hundred So then there is no more for vs to doe but to cry out with Dauid Who is he that knoweth his owne faults Psal. 19.13 Lorde cleanse mee from my secret sinnes The way then which wee haue to deale is first formost to doe our indeuour to search well the euill that is in vs and when wee haue done all that wee can to conclude in the end that wee perceiue not the hundredth part and that God must bee faine to clense vs from our iniquities euen though wee perceiue them not at all Let that serue for the one poynt Againe as touching punishmentes If GOD maintaine vs in rest and at our ease yea and thereunto doe also prosper vs it must not make vs to fall asleepe For why He hath his treasures in the meane while which are hoorded vp Therefore let vs bee afraid and although the signes of his anger appeare not but hee seeme rather to smile vppon vs yet if any man finde himselfe faultie let him flee to him and praie him to forbeare the putting forth of the treasures of his vengeance and rather to clense vs from all our faultes and to set vs so cleare from them as we may come before his face without spotte and vnblameable not in respect of our owne perfection but because hee hath forgiuen vs our offences and so buryed them as hee will not call them to account After that maner must wee put that text in practise And so at a worde let vs marke well that it behooueth vs to awake that wee may liue as in the presence of God Seeing then that nothing escapeth him nor nothing fleeth out of his remembraunce except it bee when he vouchsafeth to vse mercie towardes vs and lyke as hee marketh all our offences so he hath wherewith to punish them and hee can lay most horrible and dreadfull vengeance vppon vs let vs not tary till hee execute such sentence vppon vs but as I tolde you afore let vs rather pray him to clense vs from all our sins and to vtter forth the endlesse treasures of his goodnes towardes vs. Nowe to confirme this lesson Moses addeth Vengeance is mine and I will pay home in time conuenient Their foote shall slip the day of their destruction is at hand the time thereof hasteth on â—pace We see that when Moses sayd This is layd vp in my treasures hee meant it not simply of mens sins but also of the corrections which God sendeth vpon such as haue offended him too much to shewe that hee hath meanes wherewith to punish them which are vnknowen to men and which shall amase them when they come to passe In respect whereof hee sayth Vengeance is mine As if hee should say what thinke yee mee to bee For you call mee God and yet in the meane while yee acknowledge mee not to bee the Iudge of the world and that is a robbing me of my glory and maiestie And in deede what is GODS beeing but that when men haue liued in this worlde they shoulde come to account before him and he bee their Iudge If wee scape Gods hand so as our faultes abide vnpunished and euery man might runne at rouers as hee listed and in the meane while GOD should shut his eyes at them what a thing were that Shoulde wee not make as it were a dead idoll of him Yes certeinly Here therefore GOD chalengeth to himselfe the office of reuenging as if hee should say Thinke not that my diuine being or this name of GOD consisteth in I wot not what an idle toye but that it importeth that I gouerne the worlde with my power that all thinges are guided by my wisedome that my righteousnesse reigneth and that I haue the dominion of the worlde in such wise as all thinges must needes come to account before mee that such as haue serued and honored mee may not loose their labour nor the wicked scape vnpunished which haue not ceased to breake all order and to worke mee despite After this manner will I bee knowen to bee GOD euen when you shall perceiue and feele my wisedome power and righteousnes Now then vengeance is mine sayth hee that is to say I am the Iudge and therefore beguile not your selues It seemeth at the first sight that Moses saith not any thing here which is not knowen and confessed of all men For who will deny that God is a Iudge And yet for all that as I sayd afore after wee haue confessed it generally euery of vs intangleth himselfe in his owne imaginations and wee thinke not vppon it when it commeth to the offending of GOD wee make no account of it all is one to vs wee bee as bolde as mad men And must it not needes be then that the knowledge which wee had thereof is ouercast with a slumber Now then forasmuch as men doe wittingly deceiue themselues by turning away from this doctrine that is to wit that GOD is the Iudge of the worlde therefore are men here put in minde that vengeance it his and that hee will not forget to execute his office And so wee see now to what purpose Moses vsed that lesson Notwithstanding this Saint Paul alledgeth the same euen properly also thereby to restrein vs from reuenge and from taking vppon vs the thing that GOD hath reserued to himselfe Rom. 1â— 1â— Now then my friendes saith hee reuenge not your selues but giue place to wrath for it is written Vengeance belongeth vnto mee There wee see howe Saint Paul asswageth the choler and vnruly passions which cary men away when they bee in a chafe My friendes sayth hee reuenge not your selues for yee must giue place to wrath or else it is all one as if yee striued against GOD and hindered him from dooing his office But let him alone for hee hath promised that forasmuch as he is the Iudge of the worlde whensoeuer you bee troubled by your enemyes hee will requite them with the lyke howbeit conditionally that yee beare all thinges patiently and meekely For if yee will needes auenge your selues it is all one as if yee did shutte the doore against GOD as who woulde say I will not tarie for him but I wyll trie what I can doe of my selfe Howe so God is willing to
of mortall mans braine a God but in surmize opinion but the God of whom he was fully assured because he had the trueth whereof he was throughly sure And euen so is it now in the case of Moses He saith the God which shâ—wed himselfe to me in the bush euen that God shew his fauour towardes the trybe of Ioseph In saying so Moses protesteth that he setteth not downe some ydol that had bin forged of late time ne bringeth in the superstitions of any heathen folke Infidels or ydolaters after which maner we see the Papistes Turkes do who speake much of God but in the mean while they haue no assurance all their fond dotages are grounded but vpon supposals and all their Apes toyes are founded but vppon their owne good intent as they terme it For it is starke diuelishnes when men presume vpon their owne selfelikings and it is an opening of helgates to them to plunge themselues in the bottomlesse pit Lo what commeth of that which men terme good intent of the things which they haue imagined dreamed in their owne brayne But as for vs we must haue a sure leaning stocke such a one as wil not swarue so as we may say we haue a God which is not vnknowen nor hidden from vs. Now then in speaking of the God that had appeared to him in the bush he meant here to certifie the promise yet so much y e better as if he should say I speake not at randon my words are no flying tales but it is God that hath ordeined mee at such time as it pleased him that I should deliuer his people out of the land of Egypt Exod. 3.2 he appeared to me in the bush there I knew his maiestie So then the certeintie which I haue of my calling of the things which I haue hitherto done by his commandement ought to make mee continue stil to shew that the same God wil perfourme his promises which are conteined here specially his fauor free goodnes shal rest vpoÌ„ y e trybe of Ioseph Now of this text we haue to gather y t when we speake of God we must not wander too and fro but to the intent we may be throughly assured that we may hold our selues in awe we must consider after what manner God hath reuealed himself vnto vs. But I haue told you alredie y t our lord Iesus Christ is his liuely image Colos. 1.15 therefore it behooueth vs to seeke him there And the very cause why the wretched worlde hath bin beguyled by the deceites illusions of Satan is that they haue not held themselues simply to our Lord Iesus Christ. Whence spring so many disorders at this day in the popedom but of this that as they themselues say in their prouerb Iesus Christ is not knowen nor can be discerned from among his Apostles For they haue bereft him of the glory power grace which God his father had committed vnto him To be short forasmuch as our Lorde Iesus hath bin as it were buried therfore superstitioÌ„s haue increased more more so as ther hath bin no end nor mesure of theÌ„ therfore no maruel though there haue beene so horrible a Babylon that is to say confusion there Let vs learne then to know the liuing God as he sheweth him selfe vnto vs to imprison all our wits And forasmuch as he hath most perfectly reuealed himself in our Lord Iesus Christ let vs not seeke any other knowledge than that neither let vs swarue one way or other from the same But now let vs come to that which Moses addeth concerning Zabulon and Isachar He saith of Zabulon Be glad in thy going foorth and of Isachar Reioyce thou in thy tentes or in thy couerts or in thy houses And thereupon he attributeth as common to them both That they shall call folke into the mountaine that is to say of Sion there to make sacrifice to the liuing God and therefore that God wil blesse them in so much that they shal skim off the fat of the sea that is to say they shal be enriched by trade of marchandise And that although their countrey was sandy as the seashores coÌ„monly be so as there was no fruitefulnes of corne wine yet should they not faile to be rich for all that for the sand that is to say the Sea should giue them sufficient abundance That is the summe of the thing that is spoken here Now as hath beene touched heretofore we see that Moses spake not of his owne head but that God himselfe vttereth here the things which he had determined afore for Moses could not haue gessed what was to befall in the portion of Zabulon I haue told you afore that the Israelites were not their owne caruers True it is that the trybe of Gad and a parte of Ephraim had their portion beyond Iordan as shal be declared hereafter 〈◊〉 20. 〈◊〉 14.2 but all the rest of the portions were made by lot so as it was not for any man to say Such a thing shall befall mee It behooued God him selfe to bee the whole doer as wee see he was in this text so as he might be acknowledged aboue all his creatures Therefore when Moses declareth that the trybe of Zabulon shal be planted by the seas side he doeth vs to vnderstande that God had reuealed vnto him things vnknowen and that his speaking was by the holy Ghost When he sayeth that traffike and merchandise shal be in the trybe of Zabulon and that Isachar also shal go by sea no dout but y t therein God vttereth things which men would neuer haue thought And so wee haue an infallible proofe not onely of the promises that are set downe here but also of all the doctrine of Moses For to what ende did he so blesse the trybes of Israel but to holde them vnder obedience of the lawe and vnder the religion which he had taught them not of himselfe but as he had beene inioyned from aboue Seeing it is so let vs learne to apply all the testimonies to the setling of our selues in Gods trueth that wee swarue not aside one way nor other ne be doutfull in faith but imbrace the things with all reuerence which are contained in the lawe For without that we be miserable as all they be which haue their fantasticall deuotions of which sort wee see the Papistes are and likewise the Turkes and also all the Heathen of the world For they be verie wilfull in the things which they haue once conceiued O say they I hold mee to this because it is an ancient religion but in the meane while they bee nothing sure of it And why Because that as long as men rest vpon their own opinion all is but vanitie and smoke Then can wee haue no sure faith vntill wee be come vnto God know that it is he which guideth and gouerneth vs. And therefore it standeth vs in hande to haue the
Gods Iustice Iudgement after the cōmon maner of the holy scripture for these wordes heere do signifie the rule which God giueth vs. And that is yet one other notable point For sometimes we may gather good doctrine euen of one worde It is not for nought that the holy Ghost vseth these so excellent wordes of executing Gods Iustice and Iudgement in stead of saying obey God For thereby hee sheweth that as long as nien deale after their own fancy they go crossely and crookedly so as there is no right dealing in them I graunt they beare themselues in hande that their life is well ordered so as no fault can be founde with it for euery man standeth in his owne conceit Prou. 21.2 as sayth Salomon But yet for all that heere God telleth them frō heauen that there is none other righteousnesse or Iustice than that whereof he himselfe is the author and to be short that we do but go astray and behaue ourselues like wandering beastes if we be not grounded vpon his worde Nowe let vs see howe the worlde hath discharged it selfe heereof It is as hard a thing as may be to hold ourselues vnder the obedience of God that we flatter not ourselues to inuent some one thing or other For howsoeuer the worlde go this can neuer be altered that is to wit that we obey God when we do Iustice and Iudgement and that in following our owne fancies wee take crooked vntowarde wayes and to be short that we doe but raunge heere and there without going forewarde And truely this circumstance deserueth well to be noted For at the first a man would not say it were Iustice and Iudgement to goe to put all to the sworde For the very purpose for which it is sayde that Gad should followe the tribes of Israell was to goe with naked sworde to kill all the males of that Countrey both great small And therefore in that case it might seeme there was some crueltie Yea but yet for all that it behooued it to be executed for it was the iust vengeaunce of God Fourehundred yeeres afore he might well haue rooted out those people who were so frowarde and so excessiue in all wickednesse that although God punished them with extreeme rigor yet must it needes be confessed that he had iust cause to doe it Yet did he spare them and beare with them But when their wickednesse was once ripe and come to the full grouth Gen. 15.16 as had beene sayde thereof vnto Abraham fourehundred yeeres afore then was it for God to execute his last sentence And so let vs marke that although the thing which God commaundeth vs may seeme straunge vnto vs and we may alleage some reasons against it and cast doutes of it yet is it not for vs to be wiser than he or to make any replying to shrinke from obeying him but wee must goe through with it For it is a true proofe and tryal of our subiection when God commaundeth vs a thing that may seeme scarse good and yet notwithstanding because he speaketh it we hold our wittes captiue so as we take not leaue to say I am of a contrary opinion I thinke it not to be reasonable Let vs not bee so presumptuous as to dispute against God but though a thing seeme euill vnto vs let vs thinke it good if he allowe of it That is the thing wherein we shewe that we be rightly obedient vnto him in all pointes Therefore when we heare Gods Iustice iudgement spoken of though the case concerne the vtter rooting out of all that euer is to be found in a whole Countrey and the putting of all thinges to the sword without sparing let vs assure ourselues that it is not for men to be iudges of good and euil in that case but that looke whatsoeuer God speaketh it behooueth them to holde them to it and to rest wholly thereupon Forsith the tribe of Gad is excused heere for not enterprysing any thing against God and commended for dooing Iustice and Iudgement in warre much more reason is it that we should indeuour to obey God when he inioyneth vs things which do much more proue themselues to be iust and rightfull as when hee will haue vs to be dedicated to him in al holines to pray vnto him to put our whole trust in him to liue in good loue with our neighbors indeuoring to doe seruice to euery man and to be sober and stayed in all our conuersation For in those cases his iustice is apparant ynough We cannot reply that it is too strange a thing for wee haue this record ingraued in vs aforehand that God requireth not any thing of vs which wee owe not vnto him Nature driueth vs thereunto Although wee be vnwilling therto and that we haue a malicious froward lust in our harts which draweth vs cleane backe yet can we not say but that the things which are conteined in Gods law be iust good rightful Sith it is so let vs set our mindes vpon this lesson that wee may giue our selues vnto him and breake al the bonds that might hold vs backe specially y t the gracious benefites which he bestoweth vpō vs may not be so peruerted as to take occasion therby to deale leaudly so as we should not still do our indeuour to giue our selues to the obeying of him Now it followeth afterward that Dan is as a Lyonswhelp that he shall go out of Basan No dout but y t here Moses intended to strengthen y e trybe of Dan to giue them courage because they were few in number They were a trybe of no great reputation they seemed not worthie to be made account of Now they which are so despysed of the world are of no force credit or countenance are alwayes in dout thinke that one time or other they shal bee put to the spoyle or rather that men shall set their feete vpon their throtes Forsomuch therfore as mē beholding their own weaknes do distrust after that fashiō Moses meant to exhort the trybe of Dan to put their trust in God not to dout but that he would maintaine them notwithstanding that they were fewe had not wherof to get any great authoritie to the worldward And that is the cause also why Iacob in blessing him sayth Gen. 49.16 Dan shall iudge his people as the other trybes of Israel The word Dan signifieth to iudge that name was giuen to the Patriark Dan. For it seemed vnto Rachel that God had condemned her or rather that men had condemned her vniustly Oh sayd she God hath taken my case in hand Gen. 30.6 he hath iudged me thereby it appeareth that my quarell hath been maintained of God for he hath shewed in the end that he condemned me not Iacob then taketh holde of that speach sayth Dan thou shalt iudge And in the Hebrew this worde Iudge signifieth not only to giue sentence in matter
a 50.60 b 10 How Ambition tickleth vs continually 22. b 50 Men are made to spite God through their Ambition and couetousnesse 63. b 10 The Ambition of Princes noted and whereupon it groweth 15. a 10 All men giuen to Ambition and endeuour to growe greate and why 13. b Of a foolish Ambition whereto men are ouer much giuen 879. a 20.30.40 b. 30.40 Looke Loftinesse and Pride Amen The faithfull must aunswere Amen as well to the curssings as the blessings of God 487. a 50.60 Read what particular cursses they bee concerning the second table whereto the Iewes aunswered Amen with one accord Sermon 151 beginning at page 929 We must answere Amen willingly wheÌ„ the Lord behighteth vs his blessing 487. a 40.60 Of this worde Amen aunswered by the Iewes and vs. 486. b 40.50.60 and 487. a 10.20.30 Of answering Amen to the blessings and threatenings of God 925. all 927. b 50 Amendement Foure hundred yeares respite of repentance and Amendement giuen by God and to whome 728. a 60. and b 10 The maner of our Amendement when wee haue offended God described 114. a. 20 The Amendement of the Iewes noted when they sawe they had troden Gods lawe vnder foote 114. a 40 Eighteene hundred yeres forbearance of the Iewes for their Amendement 1137. b 60 Ammon The meaning of the worde Ammon 68. a 60 Moab and Ammon harlots birdes borne in a brothell house 68. b. 10 Ammonites Why the Ammonites Moabites were forbidden by Gods lawe to enter into his sanctuarie and why the Iewes were forbidden in no wise to seeke the peace and prosperitie of them 798. a 40.50.60 b all 799 all 800 all The Ammonites notwithstanding their kinred with the Israelites became Scorpions to sting them c. 69. b 10 Amorrhites The Amorrhites being enimies to the Iewes likened vnto bees and how 57. b 10.20 Why God woulde haue none of the Amorrhites left aliue 303. a 60. and b 10.20 God bare with the abhominations of the Amorrhites foure hundred yeres 303. b 40.50.60 The Amorrhites spared of the Israelites and what followed thereuponâ— since God bad the contrarie 307. a 30.40.50 The Amorrhites were forborne eight hundred yeres before God destroyed them 1142. b 40.50 The cause why God commaunded the Amorrhites to be rooted out of the world 84. b 10.20 Anabaptistes Anabaptistes receiued in Geneua and gret cheere made them in the town house 532. b 40.50 Looke Heretikes Angels How Angels are sometimes called the sonnes of God 647. b 60 Of wicked Angels which execute Gods vengeance vppon men 669. b 20 Whether the Angels are fed with Manna as the Psalme seemeth to say 355. a 40.50 Angels righteousnes scarcely answerable to Gods law 245. b 50 The verie Angels do hide their eyes because of the greatnesse of Gods glorie 254. b 10.20 A stryfe betweene the Angels and the diuels for our behoofe 1239. a 10 20 Of the helpe or seruice of Angels and whereto God vseth the same 1123 a 40.50.60 In what respect Angels are called the children of God 1113. a 40 Angels are nothing as in respect of themselues 1123. a 40.50.60 The Angels were witnesses vnto the lawe 1187. b 50 By Saints are ment Angels Looke the place and marke the doctrine 1187 b 20 30.40.50.60.1188 a 10.20 Of the infinit number of Angels which were witnesses vnto God at such time as hee shewed himselfe to bee the author of the lawe 1187. b all 1188. a 10.20 Of Gods Angels why they were created and their office 1187. b 30.40.50 60 What wee haue to note in that it is Gods will that the Angels shall fight to drawe vs out of all y e temptations of Satan 1239. a 20.30.40 Anger The Anger of God against the Amalekites and the cause thereof 888. b 40.50.60 In what cases wee ought to shewe that wee feare not the hatred and Anger of men 74. a 10 Towardes whome the Anger of God is soone pacified and not soone pacified 975. b 50.60 Loo Wrath. Anguish Of the Anguish of the heart and why speciall mention is made hereof 907. a all and b 10 The meaning of the wordes I haue not eaten of the first fruites in the Anguish of my heart 906. b 50.60 907. all Annealing Of Annealing the sicke and whence the Papistes haue that sacrament of theirs 919. b 10.20 Looke Sacraments Antiquitie That Antiquitie is not enough for vs but other degrees are also required 489. a 20.30 What wee must first do touching religion before wee goe to Antiquitie 488. b 60. 489 a 10 An allegoricall exposition of that men should hold them selues in all things and in all respectes to Antiquitie 698. b 10 Vnto what Antiquitie wee must haue an eye touching the doctrine of saluation 698. b 50 The Antiquitie of the true authenticall religion 1041. b all 1042. a 10 20.30 Of the true Antiquitie embraced of Christians and of the auncient faith 1130. a 10.20 The Antiquitie of diuerse trumperies vsed in the Popedome 1129. b 50.60 1130. a 10. c. The Antiquitie of Gods Church 489. a 10 The Antiquitie that the Papistes alleage for them selues 489. a 20 Touching the Antiquitie of superstition Read page 1129. all Apostasie Of the Apostasie of men from God after they haue once knowen his trueth 370. b 60. and 371. a 10 The Apostasie of the Iewes from God was without cause 1041. b 10.20 Generall Apostasie from God naturally in men from their birth 10â—7 b 60 Of Apostasie from God and his trueth and how the same is committed a. 30.40.50.60 b all The Iewes Apostasie from God after the death of Iosua and what wee haue to marke thereby 1072. a b all The manifold Apostasie of the Iewes from God and their reprobation 1138. a all 1137. all Howe God will deale with vs for our Apostasie from him 1091. a 40.50.60 Howe Moses was greeued when hee heard of the Apostasie of the Iewes from God after his death 1089. a 40.50.60 Apostles The Apostles the true fathers of the Christian Church 489. b 10 That the Apostles must be our fathers and that we must follow their example 897. a 20 The twelue Apostles were chosen according to the twelue tribes of Israell 45. a 50 The Papistes common prouerbe that God is not knowen for the Apostles 490. b 50 Apparell Howe the lawe forbidding women to weare mens Apparell expoundeth the commaundement Thou shalt not commit adulterie 774. a 50.60 What we haue to note vppon Aarons Priestlie Apparell 1199. b 30.40.50.60 What wee are to learne by the Lawe forbidding the Iewes to weare Apparell of diuers sorts 782. a 10. c. Against excesse of Apparell and the vaine brauerie of the same 782. b 10.20 A lawe made which forbad the Iewes to weare Apparell wouen of linnen and wollen and what doctrines wee haue to gather of the same 780. b all Of what things we be put in mind wheÌ„ we put on our Apparell 774. a 30.40 Of honestie in Apparell and that God liketh well
591. a 50.60 b all To what end the Boring of the seruants eare was 592. a 50 Gods Boring of our eares is not outwardly but inwardly 593. a 60. b 10 Whereunto Dauids speaking of the Boring of his eare by God did tende 593. a 20 The meaning of Dauid by these words Sacrifice for sinne is not the thing that thou requirest but thou hast Bored mine eare 593. a 10 Bounds The Boundes and borders which God had promised his people 479. b 10. and how long it was before his promise in that point was accomplished ib. 30 God hath appointed euery people their Boundes 63. a 50 Bounds are a holie thing by mens owne confession c. 63. a 50 It is not for men to remoue Bounds although they haue beene confounded c. 63. b 30.40 The causes why men are not ashamed to transpose the Bounds which God hath set them 63. b 10 Who they be that doe what they can to breake the Boundes that God hath set 63. b 20 It is with Bounds meeres and buttles of fieldes as with monie and why 63. a 60. b 10 Boundes haue beene ordeined in the worlde by God from the beginning 1117. a 10 The cause why the Bounds which God hath set in the world are broken and who began it 1117. a 10 Bounds and landemarkes are necessarily to be kept and maintained 693. a 50.60 What the heathen thought of altering Boundes or landemarkes 697. b 40.50 The benefite of the Boundes of mens landes and that such are cursed as remoue them 930. all Two thinges for vs to marke vpon the text Boundes and limits 697. b 60.698 a 10. c. What is commanded and forbidden in the lawe concerning Bounds and limits 697. a 40. c. The cause why men incroch vpon their neighbours Boundes 698. a 20.30.40 That it behooueth all men to hold thēselues within the Boundes of their owne duetie and what insueth vpon their not so dooing 730. a 50.60 Looke Limits Breads It seemeth at the first blush to be but a childish thing when we say that God giueth vs our daily Breade 350. b 40.50 How these words man liueth not only by Bread are meant 352. b 20 God is not tied by necessitie to vse Bread when he will sustaine vs. 352. a 20.30 With what intent Satan tempted Christ to turne stones into Bread 352. a 20 Howe can Bread beeing a dead thing giue life 351. b 50.60 How we must craue our daily Breade at Gods handes 354. a 60. b 10 How we make an idole of the Breade that susteineth vs. 354. a 40.50 For what cause Christ sayd man liueth not by Bread onely 353. b 30.40 It is not the Bread whē we eate it that nourisheth vs. 353. a 40.50 From whence the strength which Bread hath doth come 353. b 10.20 Of the Breade of Angels and whether they are fed or no. 355. a 40 An notable consideratiō when we aske God our daily Bread 64. b 50.60 How we should let the Bread which we eate to nourish vs be a meane to direct vs to the kingdome of heauen 951. a 10 The cause why the Iewes were cōmanded to eate Bread without leuen sixe daies together 599. a all b 10 Brethren Some will needes be Brethren euen in spite of God and howe 62. b 40 That euen our enimies and persecutors are our Brethren 770. b 60.771 a 10 How they ouer whō princes do reigne are their Brethren 655. a 40.50 c. Brethren in the scripture is taken for this word countrimen 580. b 10 Briberie Briberie forbidden in magistrates and why 624. b 10.20 and how subtlely some would excuse thēselues in that behalfe ib. 30.40.50 Bribes The eyes of the wise are blinded with Bribes 16. a 10. Looke Rewards and Giftes Brother How an elder Brother may be dispossessed of his birthright 752. b 40.50 How farre this worde Brother is to bee extended 770. b 40.50 We haue to note vpō this word Brother mentioned in the law 772. b 20.30.40 In what sense the Hebrewes take this word Brother 881. a 60. b 10 Howe these wordes that the next Brother shall take the wife of his brother deceased without children c. are meant 881. a 60 Brotherhood Another Brotherhoode than that which is of the fleshe to bee regarded 772. a 10.20.30.40.50.60 With whome we must maintaine Brotherhoode and howe 771. a 10 Of the Brotherhoode which the Papistes hadde with vs and that wee ought to call them backe againe 810. a 10 What Brotherhoode there is betweene Christians and by whose meanes the same is wrought 591. a 30.40 Since what time there hath beene a common Brotherhood among vs all 822. a 10.20 Buggerie A cursse vpon such as defile themselues with Buggerie 932. b 60.933 a 10.50 The remedie that God hath appointed against Buggerie and lecherie 933. b 50 How loathsome a thing Buggerie is in Gods sight and the reward of filthie Buggerers 933. a 40.50 Builders Against what Builders the wrath and vengeance of God is denounced to fall 977. a 30.40 Building What wee haue to gather by the lawe made and prouided that Building might bee without daunger 777. a 60. b all The maner of Building houses in Iewrie and in all the East countries 776. b 40.50 How the law made for Building of houses in such sorte as they bring not bloud vpon them expoundeth the commandement Thou shalt not kil 777. a 10 Looke Houses Buriall Of Moses Buriall and why it was not after the common fashion 1237. b 10 Why our forefathers vsed more pompe in the Buriall of their dead than wee do in these dayes 1243. a 10 Vnto what heauenly things Burial doth serue to lead vs. 971. a 10.20 It was a punishment and cursse of God for dead bodies to lacke Buriall 970. a all 969. b. 30.40.50.60 What we haue to iudge in case the dead bodies of Gods seruauntes doe lacke the benefite of Buriall 970. b 30.40.50.971 a all The meaning of these wordes Thou shalt be buried with the Buriall of an asse 970. a 10.20 Buriall a priuilege and a warrant of our resurrection 969. b 40 Buriall allowed by Gods lawes for the bodies of such as were hanged 762. b 40.50.60 The deuises of some countries for the taking downe and Buriall of their bodies that were hanged 762. b 10.20.30 What doctrine wee haue to gather by the comely ceremonie of Buriall 969. b 40.50.970 a 10 Burialls The Papistes in their Burials haue manie gewgawes and pelting toyes 1243. a 30.40 Burne The heathen vsed to Burne their children to their gods Looke well on that place 523. a 60. b 10. c. Burning Of Thaberah which betokeneth Burning and why the Iewes were chastised there with burning 408. b 40.50 Burthen What we haue to learne by that where we be commanded to succour beasts that be fallen vnder their Burthen 769. b 60. c. What Gods lawe bindeth vs to do whē wee see our neighbours oxe or asse falen down or
y t God should say one thing and meane another as though he vsed double Dealing 398. a 10. b 10 There is no worde of peace but where vprightnes and iust Dealing is obserued 80. a 30 The leawde Dealing of the Iewes to Godwarde whiles hee was working their welfare 390. b 20.30.40.50.60 Why the subtilest Dealing is counted or esteemed a vertue 94. a 50 The abuse of Gods fauour and gentle Dealing with vs. 83. a 60 b 10 Perswasions to iust and vpright Dealing 65. a 40.50.60 b 10 All wrongfull Dealing forbidden vnder the name of murther 516. a 60. b 10 From whence all priuie packinges and other leawde Dealinges come 21. a 20 Dealings The cause why men are so disordered in their Dealings and knowe not what to doe 724. a 10.20 Death Death is the entrance to life and how that may be 954. b 20 Howe we that be Christians should bee affected concerning Death and how we ought to esteeme thereof 738. b 10.20.1088 b all 1089. a 10 Christ suffered Death but was not ouercome of Death 765. a 40.50.60 766. a 60. b 10. 35. b 40 Of a kinde of Death wrought vppon mens vices not vpon their persons 731. a 10.20.30 Of Moseses blessinges ouer the Iewes at the verie time of his Death and what we are taught thereby 1186. a 10.20.30.40 Of preparing our selues for Death by the example of Moses 1180. all 1236. a 10.20 c. Of Death and how the same doth turne to our gaine and profite 1088. b all 1089. a 10.20.30 What we haue to note when God taketh away excellent men by Death from among vs. 1242. a 40.50.60 What wee haue to consider in the Death of our friendes or other persons 1242. a 10.20 A moste excellent consideration of Death inferred vppon the Death of Moses Reade the 200 sermon and page 1242. specially Nothing more certaine than Death but nothing more vncertaine than the houre thereof 1010. b 10 Death is but a litle tokē of Gods wrath 1066. b 60 What we haue to learn by these words I haue layde both life and Death before your eyes 1071. all Whereof we should bethinke our selues whensoeuer we heare any speaking of Death 1182. a 60. b 10 What maner of Death we are exhorted to die 35. b 50 How Gods word becommeth the sauor of Death 77. b 10 It is good reason that Christ shoulde be Lorde of life and Death 186. b 60 It is no reason that Gods name should be buried with our Death 129. a 30 To put a man to Death without hauing knowen which is the true God is but a frantike zeale 541. a 40 What Death is where also mourning too much for the death of our frinds and kinsfolkes is reproued and why 553. b. 40. Reade also the whole page In what respect it is good to couet and desire Death 617. b 50.60.618 a 10 Death denounced by lawe against all such among the Iewes as went about to counsell others to peruert the seruice of GOD. 632. a 10.20 c. How willing wee should be to die and the cause why a number cannot away with Death 617. b all Admonitions to bee marked touching naturall Death falling on our selues or our friendes 554. a 40.50.60 b 10 Diuerse godlesse persons noted that deserue Death and why 545. a 50.60 b 10.20.30 Deaths So manie are the Deathes of our frowarde nature as wee haue good thoughts 35. b 40.50 An infinite number of Deathes to bee founde in our selues 1010. a 10 Dearth The dooinges of diuerse noted if there come a yeare of Dearth 575. a 50.60 c. What we should thinke vpon whē there commeth a Dearth of vittles 1150. b 30.40.586 b 10 Debt Saint Pauls admonition to induce vs to spare those that are in our Debt 577. a 50.60 What strangers had the benefite of not suing men for Debt and what strangers had not 576. a 60. b 10 A Lawe for the releasing of such as were in Debt 572. a 50.60 and who ought to be vouchsafed the benefite of that lawe ib. b 50.60 Debts In what yeere men were not to be sued for their Debts among the Iewes 573. b 10. and of Gods meaning by that lawe 574. a 10 Howe men deale touching their Debts one to another debts due to God 629. b 10.20.30 Respit giuen in the time of the old lawe for paying of Debts but not clearely released and howe long 574. a 40.50 578. a 60. and 583. a 50 Doctrine for Christians to note touching Debtes debters and creditors 575. all wherein we are taught how to vse the poorer sort that are behind hande ib. Reasons why the poore in a case of Debts were to be borne with all in the seuenth yeere 574. b 10.20.30 Deceipt Of priuie Deceipt and the most mischeeuous meane of beguiling 885. a 30. c. Looke Dealing Wrong Decrees The Popes Decrees are the souereigne wisedome as he sayth 666. b 20.30 Dedication Of the Dedication of houses or of blessing them a Iewish ceremonie and what we haue to learne thereby 719. a all Looke Houses Defile What thinges they bee that Defile a man in very deede 561. b 60.562 a 10 Defiled The meaning of this lawe that hee which is Defiled in his bodie should be seuered from the companie of others 812. b all Defiling Of Defiling Gods creatures as well meate as drinke and howe that vice is committed 557. a all Defilementes What wee haue to gather concerning the filthy Defilementes of this life 850. a 30.40.50.60 b 10. c. 908. a 10. 907. b 40.50 Of diuerse kinds of Defilementes both of bodie and soule Read sermon 130 and page 797. all and sermon 133 and page 814. b 50.60.815 a 10. c. What Defilementes they be that driue God away from vs. 815. b 30.816 a 10 Of the Defilementes that are among vs and wherein the same consist 815. b 20.30 c. Degrees What Degrees of kinred may not couple in mariage 794. b 40.50.60.795 a 10. c. Looke Kinred and Mariage Delaie The reason why GOD vseth to make Delay for a time before he performe his promise 506. b 10. a 20.30.40.50.60 Looke promise Deliuerance The Deliuerance of the Iewes out of Aegypt described and whereto it is to be referred 899. a all b 10.20 602. a 60. 169. a 30. 456. a 40.50 8. a 20 Deliuerāce from bondage promised to the Iewes after foure hundred yeres 896. b 40.50 60 To what purpose God hath wrought our spirituall Deliuerance 212. a 10 Why God maketh expresse mention of the Deliuerance of the Iewes out of AEgypt 186. a 30.40 A view of our Deliuerāce by the bloud of Christ. 186. b all No Deliuerāce out of the hand of God 1166. b 60.1167 a 10 Departing A description of the Departing of the Israelits out of AEgypt 598.50.60 599. a 10. Looke AEgypt and Iewes Descending Of Gods Descending from heauen and what we are thereby
papistes Doctrine that men must alwayes hang in doubt noted 88. a 20.30.40 That the Doctrine which is set foorth in the name of God serueth for all ages 9. a 40 God will not haue men to dallie with his Doctrine and why the same was giuen vs. 118. b 60. 119. a 10 What we haue to learne by that where Moses wisheth that his Doctrine might flowe like raine that moysteneth the grasse 1104. all 1105. all Touching the Doctrine of God preached and taught and our little profiting Reade page 1173. a all Of the Doctrine of Poperie whence the same hath beene taken 1206. b 40.50.60 Howe the Doctrine of God is despised and scorned 119. a 40.50.60 Of the Doctrine of Gods fauour testified in the scriptures and of a sort of people that profite but little thereby and why 1024. all Most comfortable Doctrine for the faithfull when they are visited sharplie by the hande of God 1008. all An instruction for vs that doe but pickle as it were on the Doctrine of God 6. a. 30 That such as giue themselues to ouer-much curiositie doo peruert the Doctrine of God and falsely abuse it and how 1018. a 10.20 Why Moses made a rehearsall of all the Doctrine that hee had preached in fortie yeares space c. 5. a 50.60.6 a 10.20 That the Doctrine of Gods lawe and his Gospel shoulde be common 922. a all The Papists Doctrine of ioyntworking with God reprooued 1231. b 40.50 60.1232 a 10 The Doctrine of God taught euery day is irkesome vnto men 3. b 10.20 c. The cackling of such as blaspheme the Doctrine of election noted 82. a 50 What is needefull for vs that we be not wearie of Gods Doctrine preached vnto vs. 3. b 10 What will betide vs if wee continue in refusing the Doctrine of God 4. a 20 As God forbiddeth vs to adde any thing to his Doctrine so also he forbiddeth to take any thing there fro Reade the place 115. a 40.50 The Papists Doctrine of merit or desert noted 111. b 50.60 Of what authoritie the Doctrine that is set forth in the roome of God ought to be 56. a 10 How a man may iudge that a Doctrine is false 680. a 40.50 That we must receiue the Doctrine of the law not as comming from a mortall man 5. a 10.20 To whom and by what meanes Gods Doctrine shall turne to the death damnation of men 483. b 60. 484. a 10 God wil haue vs to examine mens Doctrine 677. b all 678. a 10.20 c. The damnable Doctrine of the Papists that wee must stand in doubt of our saluation 914. a 20.30 A generall Doctrine for all degrees to obey and serue God 215. a 50.60 b 10.20 c. Why the Pope saith it is not lawfull to examine his Doctrine 678. a 40.50 A generall Doctrine for the honoring of all superiours 212. b 10.20 and so forward The neerer Gods seruants perceiue themselues to their ende the more carefuller must they bee to establish the Doctrine which they taught in their life time and why 144. b 10.20 Of the true touchstone whereby the goodnesse of any Doctrine is tryed 680. a 10 The Doctrine of the Gospel is as a cord whereby God draweth vs vnto him 313. a 40 Diuerse points of true Doctrine deliuered and set downe 680. a all To what end all the Doctrine of popery tendeth 680. a 60. b 10 Against such as would haue all manner of false Doctrine fauored and borne withall 537. a 10. b 20 Howe the Doctrine of God ought to mortifie vs. 179. b 20 What we ought to do when it pleaseth God to take away those that haue faithfullie taught vs true Doctrine 145. a 20 Moses deliuereth vs a perfect Doctrine which consisteth of two points 493. a 60. b 10. c. Reasons to induce vs to giue our selues wholly to Gods Doctrine 180. b 40 The Doctrine conteined in the lawe neuer decayeth 181. a 20 Howe we must profite by the Doctrine of God 179. b 10 What kinde of Doctrine God gaue his people the Iewes 177. a 20 Two points worthie to bee noted touching the Doctrine deliuered to vs in Gods name 177. a 60. b 10.20 The Doctrine of saluation must be receiued of vs with all obedience and why 165. a 60. b 10 What danger hangeth ouer our heads if wee holde not our selues to the simplicitie of Gods Doctrine 146. b 50 The heinous fault of one that scoffeth scorneth at the Doctrine of God 149. b 30 40 Our vnthankfulnes is the more shamefull if wee shut our eyes against the Doctrine of saluation 145. b 60 The ministers of Gods worde must seale vp the same Doctrine that they taught in their life time to cause it to continue after their decease 144. b 50 In what case we be if we listen to lies false Doctrine 530. b 20.30 What force the Doctrin of truth ought to haue when it is taught vs. 527. b 40.50 No Doctrine in poperie to drawe men to God 187. a 20 God will not haue his doctrine to be as a dead thing 132. a 20.30 Men must do God homage in his Doctrine and why 56. a 40.50 The Doctrine that images are laimens bookes reprooued 137. a 10 A notable point of Doctrine shewing what God is 192. a 50.60 b 10. Notable Doctrine and particularlie to be applied concerning the punishment of Moses 47. b 50.60 48. a 10 The often putting of vs in remeÌ„brance of Gods benefiâ—s is no needeles Doctrine 17. a 30 The Doctrine of saluation abideth vnappaired though men be corruptible 26. a 10 Notable Doctrine not onely for iudges but also for all men in common 21. a 30 Necessarie Doctrine for ministers and preachers of the word 21. b 40 Notable Doctrine of the theefe that hung on the crosse and appliable vnto vs. 29. a 20.30.40.50.60 Doctrines In what respect we may be assured that Doctrines be true and certaine 682. a 10 Dog A Dog was counted an vncleane beast in the time of the law 819. a 40.50 How these words are meant Thou shalt not bring the hire of a whore nor the price of a Dog into the house of the Lorde 819. a 40.50 so forth in the sermon Looke Beastes Dogs What wee haue to note vppon these wordes that men must not giue the breade of children vnto Dogs and howe we were Dogs 1191. a 50.60 Doo The meaning of these wordes Thou shalt Doo that which is right and good in Gods sight 294. b 20. c. Howe we may knowe that the thinges Which wee Doo are acceptable to God 514. b 50 Howe men shoulde not be iudges and vmpers of the things that they Doo and why 294. b 40 Why we must not Doo the things that seeme right in our own eyes 294. b 30 Whether it be in vs to Doo that which God commaundeth in his law 1052. a b 50.60.1053 all Dooing What wee must haue in vs when wee would be
duitie 331. a 40 50.60 b 10. c. page 20. a 20 40 From what spring Fearefulnes doeth issue 335. a 10 How we ought to quicken our selues against Fearefulnes 335. a 30.40 How farre foorth God is contented to beare with our Fearefulnes though it be euil 335. b 10 Two places concerning Fearefulnes reconciled namely God wil destroy all the enimies whome thou fearest and Thou shalt not bee afraide of them 334. b 50.60 335. a all An admonition to fight against fonde Fearefulnes and to what ende 27. a 10 It is not possible for vs to come thither as God calleth vs if we ouercome not Fearefulnes 27. a 10 Feast What was to be done at euerie Feast or solemnitie held among the Iewes 1080. b 50 Of the Feast of all spirites the feast of all soules 495. a 20 Of the Feast of affliction vsed among the Iewes 612. a 10.20 Of the Feast of Passeouer and whereof it was a memoriall 597. a 20.30.50.60 b all Sermon 197 all Of the Feast of Pentecost the Iewish obseruing of the same Read all the 99 sermon beginning at page 608. a 10 Of the Feast of trumpets 612. a 10. and 613. b all Of the Feast of Tabernacles and the obseruing thereof with the rites and doctrines therupon depending read sermon 100 beginning at page 614. a 60. 597. a 40 Feastes The solemne Feastes of the Heathen and what solemne feastes are nowe superstitiously vsed 495. a 10.20 The three Feastes that God ordeined among the Iewes 597. a 20 Of the holie Feasts that the Iewes were wont to make at their sacrifices 500 a 10.20 To bring in Feastes after the manner of the Iewes is but a hiding or ouershadowing of Iesus Christ. 598. b 50 To what ende the Iewish Feasts serued 608. a 50.60 Feasting The cause why God ordeined the ceremonie of solemne Feasting among the Iewes 507. a 40 Feete Of casting our selues downe at Gods Feete to heare his wordes 1190. all 1191. a 10.20.30.40 1192. a 30.40 Felicitie Of worldly Felicitie and what hindereth vs from enioying eternall Felicitie 951 a 40 The full perfection of all Felicitie that wee can haue in this life what it is 108. b 30. Looke Blessednes Happinesse Fellonie In what cases wee bee condemned of Fellonie before God though excusable and blameles before the world 769. b 20.30 Fellowship That there is a common Fellowship among all men and howe it must bee maintained 223. a 50.60 Looke Friendship Fier A contrarietie noted in these wordes that wee should come boldlie to our God and that he should be a consuming Fier 152. a 50 To what end Gods vsing of the similitude of Fier doth tend 152. a 10 Of Gods appearing to the Iewes in the middest of Fier 161. b 40.50.60 The meaning of Moses by these words The voice sounded from the midst of the Fier that was seene on the mountaine 165. a 20 To what intent the flames of Fier appeared at the giuing of the law 251. a 10.20 The Fier that shone to the Iewes by night a token of Gods presence 41. a 60 The power of God compared to a consuming Fier Read how 374. b 40 50.60 c. Why God gaue the Iewes the light of Fier by night 41. a 40. b 50 The Iewes forbidden to make their children passe through Fier which may be taken two wayes 667. b 60. c. 668. a 10 That wee haue no neede of the visible piller of Fier now adayes 42. a 10 Why God willed that no strange Fier shoulde bee brought vnto his altar 502. b 50.60 How and in what cases God is said to be a consuming Fier 1139. b 30.40 50.60.1140 a 10.20 What the cloud and the Fier were to the ancient fathers 41. b 10 Why Moses doth terme the lawe a law of Fier 1188. a 30.40 God is knowen to be a consuming Fier two wayes 375. a 30.40 How God is a consuming Fier to deuoure our enimies 375. b 20 Fight We be sure of victorie if we Fight well 38. a 40.50.60 The enimies with whome wee are to Fight described 38. b 10. a 30 God doeth Fight for vs conditionally and how 42. b 10. a 60 The faithlesse do Fight against God how 44. b 10 Notable doctrine vpon these wordes Go not vp ne Fight not 54. a 20. b 10 What it is to Fight against God not against creatures 64. b 10 Fighting Al our Fighting commeth of the meere grace of the holie Ghost 38. b 20. Looke Warre Figure Against such as say that the people of old time to wit the Iewes had no more but a certaine Figure of y e spirituall good things which are giuen vs presently in these dayes 465. b 10.20 An heresie that the old testament is nothing else but a Figure 465. b 10.20 Of what things the sanctuarie and the seruice of the Leuites was a Figure 426. a 40.50.60 The Figure of the lawe written in two stones and what it shewed 421. b 30. 422. a 50.60 c. Figures The meaning of the Figures which the fathers had vnder the lawe 907 b 40.50.60 908 a 10 Figures doe not alwayes represent the full trueth Read the place 404. a 30.40 In what respectes the Figures of the lawe belong to vs at this day 429. a 30 The Figures of the law had a spirituall trueth whereto they may bee referred 502. a 40.50 The true vse of the Figures of the lawe peruerted by the Papistes 504. a 60 b all 505. a 10 The Iewes diligenter in executing their Figures and shadowes than we that haue the substance of them 607 a 50.60 b 10 Filching Of priuie Filching and that it is worse than open theft 833. a 60. b all 834. a all Looke Robberie Theft Fill. Two points noteworthie inferred vpon these words They shall haue their Fill. 469. a 30.40.50.60 b 10.20 c. When and at what time wee shall haue our Fill of all things 469. b 50.60 Doctrine for vs to mark although God giue vs not our Fill. 469. b 10.20 Vntill what time wee shall neuer haue our Fill of Gods goodnes 469. b 40 Looke Abundance Plentie Filthinesse The spirituall Filthinesse dwelling in vs vttereth it selfe euen in the bodie 907. b 60. Looke Defilements vncleannesle Finde Howe God did Find the Iewes in the wildernes in what perplexed case how he findeth vs also in no lesse miserie 1118. b all 1119. all Fine What faults are dispensable with a Fine and what not 708. a 10.20 Looke Punishment First borne Whereof the offering vp of the First-borne things sprang 695. a 40. why 50.60 How the substance of the lawe of offering the First borne to God perteineth to vs. 595. b 50.60 596. a 10 20.30 The Iewes were bound by law to offer the First borne of their cattel to God 506. a 40.50.60 and the reason why ibidem b 10 Of the prerogatiue of the First borne meaning our children 751.
do 1051. b 20.30 Foreknowledge Of the election of God whether it be grounded vpon his Foreknowledge 420. a all Certeine reproued that referre our election to Gods Foreknowledge and that he knew wee should haue some good disposition in vs. 314. b 40.50 Looke Election Fornication Of spirituall Fornication whereby wee separate our selues from Christ our husband 841. a 30.40.50 Of Fornication and specially in a maid betrothed Read sermon 128. 129 pages 790. a 20. 793. a 10. b 30 Of Fornication cōmitted with a mans daughter betrothed Read sermons 128. a 129. page 793. a 10. b 30 Foresight The Foresight of God is not the cause that men doe either good or euill 1085. b 60 Forslowe A question concerning this saying of Moses that God wil not Forslowe to pay them to their faces that hate him when it seemeth to happen otherwise 319. b 60. 320. a 10.20.30 Looke Delay Punish Forsweare How a man doeth Forsweare himselfe Read the place 194. b 50 Forswearing Why men take more libertie in Forswearing than in any other misdooings 703. b 60.704 a 10. c. The cause why there is such libertie of Forswearing nowadayes 635. b 30 Looke Othes Foretell Whether it be possible for men to Fortell of things to come 669. b 40.50.60 Looke Prophesie Prophets Fortune The world is not ruled by Fortune 63 a 50. 71. a 10. 635. a 60 All things referrable to Gods prouidence not to Fortune 690. a 60 Fountaines Why the Hebrewes call Fountaines eyes 1233. a 40 Freedome Of Freedome and what the heathen said of the same 592. a 20.30 Of the notable Freedome which Iesus Christ hath wrought for vs. 605. b all 606. a 10. and 612. b 30. Looke Libertie Freends Against excessiue moorning for the death of our Freends 553. a b all Freendles Notable doctrine that wee must doe no wrong to those that be Freendles who they be 449. a all b all Freendship A maintenance of Freendship commonly vsed now adayes 407. b 10 237. b 50 Gods intent manifest in seeking to keepe vs in good Freendship one with another 236. a 40 Whereunto the Freendship that is betweene man man must be alwaies referred 540. a 60. b 10 Sute in law Freendship are two things that can hardly be ioyned together 696. a 40.50 Freendships From whence al the Freendships in the world do proceede 540. a 50 Frenchmen The Frenchmen noted for curiositie and costlinesse in apparell from the which they are not reclaimable 774 b 40 The Frenchmen banished from the inheritance of God how 1191. b 50 Freewill The doctrine of Freewill supposed to be vpholden by Moses that of purpose as the Papists say 1175. a 50.60 b 10 How trecherously the Papistes deale with God in al their doctrine of Free will 1053. all 1054. all Wee sinne not otherwise than of our own Freewill 1016. b 40.50 A certeine place seeming to maintaine Freewill resolued 442. a 10.20.30 40. c. Freewill to doe good vtterly denied to the nature of man 1053. all 1054. a 10 We must not deceiue our selues in thin king that we haue Freewil to do this or that Read how 377. a 20.30 page 38. b 10 The Papists imagine that they can further themselues to repentance by their owne Freewill 58. a 60 b 10 One of the common obiections that is now made for the maintenance of Freewill 76. b 10 The meanes whereby the Papistes set vp their owne Free will 88. a 20 A checke giuen to the Papistes their Freewill 12. a 10 how the Papistes magnifie the same 368. a 20.30 The rage of the Papistes against a man that saith we haue no Freewill to do good c. 543. b 30 Freewill maintained to the destroying of Gods election 545. b 60 Of an inuincible argument as the Papistes thinke whereby they prooue their Freewill 938. b 10 Whereupon Freewill is grounded read page 959. b 10 Free will offerings Gods law of Freewill offerings tended to a double ende 609. b 40.50 a 30.40.50 Of the Freewil offerings that we Christians ought to present God withall 630. a all b 10. Looke Offerings Sacrifices Frier Of a Frier stirred vp by God out of a cloyster or cell from whence the gospell spread farre and wide 454. a 30 Friers Friers of sundrie sutes and sorts in the Popedome 1208. a 40 The vowe of pouertie vndertaken of Friers being a vowe vnperformable 829. b 50.60.830 a 10 Froward The meaning of these words With the Froward I will be Froward and whether God can be frowarde 444. a 10 c. 40.50 Frowardnes We as well as the Iewes are inclined to Frowardnes Read the place 281. a 20.30 278. b 10 The desperate Frowardnes of the Iewes noted 382. b 40.50.60 383. a 10.20 30.40.50.60 b all What Frowardnes there is in all men by reason of originall sinne 434. a 20 30.40 Of wilfull Frowardnes to withstande God and driuing back his grace 45 a 40.50 Frute Of Gods blessing of vs in the Frute of the earth 953. a 40.50.60 b 10 What wee must do that wee may bring God good Frute 619. b 30 Frutes What kinde of Frutes wee bring foorth notwithstanding the gospel is amōg vs. 119. a 30 What Frutes wee ought to offer vnto God whereof hee maketh most account 619. b 10.20 Of the Frutes of Sodome Gomor which the Israelites are said to bring foorth 1153. all 1154. b 30.40 The Frutes of Sodome Gomor compared to the gall of an aspe c. 1154 b 30.40 Frute trees What wee haue to note vpon the lawe ordeined that in time of warre men should not hewe downe the Frute trees 733. b 10.20.735 b 20 Why the Iewes were forbidden to cut downe Frute trees when they went to warre 733. a 10.20.30.60 A fault noted which is thought counteruailable with the cutting down of Frute trees 735. a 30.40 G. G AD. The tribe of Gad and Ephraim had their portion beyond Iordan 1217 a 30.1219 b 40 Whereupon the tribe of Gad had his name 1222. a 10 What we haue to note in Moseses blessing of the tribe of Gad. 1222. a 10. so forward 1223. a all Looke Tribe Tribes Gage To take any Gage that we list is condemned of God for intollerable crueltie 854. a 10.20.30 What wee haue to learne by this lawe which forbiddeth a man to take the vpper milstone to Gage 845. a 40.50 c. God forbiddeth to take a poore bodies bed or garment to Gage for the satisfiing of a debt and why 575. a 30.40 A Gage is to be taken of the poore if it be to be had 583. a 40 Our saluation is named a Gage who hath the same in keeping 1180. a 50 60. b 10. Looke Pawne and Pledge Gaming The mischiefes that Gaming doeth bring 343. b 40.50 This place would aduisedly be read Garments Of the Iewes Garmentes which they ware in
the wildernes and what wee are to learne for our selues thereby 1022. b 60.1023 a 10.20.30 355. b all 356. a 10 Why God commanded in the time of the lawe that all new Garments and other things should be blessed 356 a 20.30 The wearing of Linsie woolsie Garments forbidden the Iewes why 780. b all 779. all 778. a b 60.782 b 40.50.60 Why the Iewes were commaunded to make at the neather parts of their Garments fringes or borders 783. a 60. b al. 784. a all The Iewes Garments otherwise made than ours are 783. b 50.60 Looke Apparell Gather What estimation wee ought to haue of this benefit of God that hee doeth Gather vs together in his name 166 b 30 By what meanes God doeth Gather vs vnto himselfe 148. b 10.186 b 60. and to what ende 300. a 10.20 Gathered That wee must bee Gathered vp with whom and how a most comfortable doctrine 1082. all How God hath Gathered vs in when we were vnder the Popes tyrannie and made vs of one flocke 1051. a 50.60 Gathering Of Gods Gathering of vs vnder his wings and that it is our partes to fly thither for our safetie 1121. b all 1122. all What is meant by Gathering together the heads and tribes of Israel 1192. b 60.1193 a 10.20.30 Gedeon Gedeon the cause of the vndooing of his linage Read how 311. b 40.50 Gelous The meaning of Moses in naming god a Gelous God 151. a 20.30.188 b 10 20.50.60 How Gelous wee ought to be ouer the honour of God 188. b 30 Gelousie The cause why God saieth that hee is mooued with a Gelousie to defende his people 892. b 50.60.891 a 10 How the Iewes prouoked God to Gelousie and by what meanes 1136. a 50.60 496. b 10 Why the qualitie of Gelousie is attributed vnto God 1128. a 50.60 b 30 A description of the Gelousie that wee ought to haue of Gods honour 188. b 30 God is mightie to put his Gelousie in execution 189. a 20 Of not prouoking God to Gelousie and how he will prouoke vs to Gelousie 151. b 20.30 Generation The Iewes are commanded to receiue the Edomites and Aegyptians into the Church in the third Generation and what we haue to gather thereby Read sermon 132. so farre as the matter runneth Geneua Geneua sometimes appointed to ruine and destruction but woonderfully preserued by Gods mightie power 459. b 30.40 466. a all The curssed and blundering state of Geneua before the embracing of the gospel 456. b 60. 457. a 10 Galuine telleth thē of Geneua in what state they haue beene and in what state they are now Read the place 364. b 60. 365. a 10 The people of Geneua couertly reproued for sundrie abuses by occasion of speach had concerning the Iewes 1102. b 10.20.30 The protestants of Geneua sharply reproued by Calui◠Looke why 113. a 60. b 10 How heretikes haue beene fauoured in Geneua 532. b 40.50 Caluine teacheth the inhabitants of Geneua howe they should bethinke themselues Read the place it is appliable also vnto vs of Englande 283 b 40 Caluine saith that God sheweth the power of his word in Geneua as mightilie as may be 127. a 40 The behauiour of some of Geneua reprooued when the Gospel is a preaching 121. b 20 Gentlenesse God holdeth mens hearts in his hand turneth them to Gentlenesse whē he lifteth 81. b 50.60 God after he hath allured vs by Gentlenesse addeth a seconde grace 112. b 10 An exhortation to Gentlenes vnto our neighbors vpon what reasons the same is grounded 592. b all To what intent God draweth vs vnto him by Gentlenes 199. a 10. 295. a 10.120 a 10 The 141 and 142. sermons tend wholy to the doctrine of Gentlenesse to bee vsed among men There is nothing wherein men resemble God more than Gentlenes louing kindnes 327. a 30 The abuse of Gods fauour Gentlenes 83. a 60. b 10 Iudges must match their stoutnes with Gentlenes 624. a 10. Looke Fauour Goodnes Kindnesse Giddinesse Gods threat that he would powre out the spirite of Giddinesse blockishnes vpon the worlde executed 523. b 40.50.60 524. a 10.20 Looke Dizzinesse Giftes The excellent Gifts of mans minde recorded 274. b 20.30 That iudges magistrates and officers must take no Gifts 624. b 10.20.60 Why God giueth not his Gifts in equalitie to his faithfull ones 1226. b 10 20.30 The marke whereunto all the gracious Giftes which God hath bestowed vpon vs must be referred 1. a. 10. 16. b 60. 17. a 10 Gods Gifts defiled by vs. 17. a 10 How euerie one of vs is bound to impart succour others with the Gifts that God hath bestowed on vs whether they bee of the bodie or of the minde 609. b 10.20 Looke Graces Blessings Giue The meaning of Moses by these words spoken in the person of God In the lande which I will Giue you and of Moseses giuing 468. b 60. 469. a 10 Gods blessing promised to them that Giue to the poore 583. b all Why and to what ende men do Giue lend 582. b 10 Gleaning Lawes made that the Gleaning of corn other fruits should be left for the poore 865. a 40.50.60 b 40.50.60 866. a all b 10. 833. b 50. Looke Haruest Tithing Glorie God is neuer duely honoured at our hands vnlesse wee lay all our Glorie vpon him and how that is done 451 a 30.40.50.60 402. a 10.20 The greatnes of Gods Glorie more than the Angels can abide to behold Looke on that place 254. b 10.30.255 a 40.50.60 How God tooke away his Glorie from the temple at Ierusalem and for what causes 498. b 30.40.50 By what meanes it was Gods will to draw vs to his Glorie and why 186. a 10 Wee must not looke that God shoulde come vnto vs in his inestimable Glorie 183. a 50 The Glorie of God declared by comparison of the sunne to the other starres 185. a 40 Gods Glorie continueth whole still his abasement in the person of his sonne notwithstanding 185. b 60 Glorifie The end of mans creation is to Glorifie God and howe that must bee done 1106. a 20.30.40.50.60 b 10. 102. b 50 How men Glorifie themselues what God doth in that case 1138. b 40 Glorified By what way God will be Glorified at our hands 28. b 30.168 a 10 A thing noted wherein God is rightly Glorified 100. b 10.20 GOD. Why God intituleth himselfe the God of hostes 476. b 50 Why Moses the Prophets and Apostles speaking of God do vse to say The Lorde my God 118. b 20.30.40 How God shewed himselfe to Moses Read the place 255. a 60. and b 10 What our duetie is seeing God calleth himselfe our God 337. a 30 How we must thinke conceiue of god in our mindes Read that place 337. b 60. 338. a 10 What we haue to thinke vpon beare in minde so often as this worde God commeth to our remembrance
Goodnes is a fountaine which neuer drieth 1094. b all What wee haue to doe in that God reneweth his mercie and Goodnes daily towardes vs. 490. a 60. b 10 How God magnified his inestimable Goodnes towardes the Iewes 420. b 50.60 421. a 10 Nothing is more peculiar to God than his Goodnesse which being taken away he is no more God 328. b 20 Gods inestimable Goodnesse noted in shewing vs a reason why hee doeth thinges 338. b 50.60 Howe it maie be that God should blesse vs of his owne free Goodnesse and yet notwithstanding matcheth it with a condition 321. a 50.60 b 20. c The way for vs to prosper all kinde of wayes is through Gods onely free Goodnesse 519. a 20. Looke Fauour and Loue. Goods Howe Gods lawe bindeth vs to bee careful ouer our neighbours Goods 769. al. Howe Gods curse lighteth vppon euil gotten Gods 234. a 60. and b all 571. a 10.20.30 With what condition God giueth vs the Goods which we possesse 719. b 40.50 The power to get Goods is the gift of God onelie the place is notable 368 b 50.60 and 369. a 10.20 The raking of other folkes Goods by fraude can not be called Gods blessing 512. a 10 The reason of Gods distributing of worldly Goods among men vnegallie 585. a 20.30 How we ought to bethinke our selues when we be tempted to catch other mens Goods 577. a 10 Howe God will haue the Goods which he appointeth to our vse to be vsed 235. a 10 Howe a man when his Goods are of his owne gathering should bethinke himselfe 363. b 30 Of the Goods of this worlde and how we are beholden to God for them 283. a 40 They are fit to beare office that hate the Goods of this worlde 16. a 10 Howe farre foorth they that possesse Goods haue interest in them 367. a 40 Gods iudgement against such as inrich themselues with euil gotten Goods Read that place 325. b 20.30.40 Against such as heape vp Goods by hooke and by crooke a place worth the reading 345. a 10.50.60 How priuate persons ought to vse their Goods 15. a 30 The more Goods that God giueth vs the straiter is our account 15. a 50 Of some that be vexed in their Goods and possessions and why 978. a 60. b 10 We must not thinke to haue a state of perpetuitie in our Goods how then 369. b 10. Looke riches and Wealth Gospell In what case men be when they slide backe againe after they haue once knowen the Gospell 124. a 50 Our assurednesse of eternall life must bee taken out of the Gospel 28. b 10 We ought to receiue the doctrine of the Gospell as being in full force the oldenesse thereof notwithstanding 26. a 10 Why the Gospell is called the kingdome of heauen 28. a 10.20 About what date of yeares the Gospell was published to the world 25. b 50 What kinde of couenant the Gospell is 181. a 40 To what intent God hath called vs by his Gospel 152. a 40 God had ordeined the preaching of his Gospell in his owne euerlasting purpose 168. b 10.50 With what perfection God hath shewed himselfe vnto vs in the Gospell 164. b 10 What wil insue if anie man be suffered to raile against the doctrine of the Gospell 211. a 50 The vnthankefulnesse of men for the Gospell is too apparant 283. a 60 Reasons why we must submit ourselues both to the law and the Gospel 183. b 10 The Gospell preached to a great number who notwithstanding became the worse for it 79. a 10 To what ende the Gospell is preached and after what manner 77. b 40.50.430 b 40.50.60.428 b 40.50.1100 a 10 A most excellent and heauenlie propertie of the Gospell 36. b 10.20 The meaning of these words that the Gospell is named the lawe of libertie 114. b 50 In what sort the Gospell representeth Gods maiestie 182. b 40 That in the Gospell there is such fulnesse of wisedome as a man cannot wish anie more 911. a 10.20 The miserie that shall fall vppon vs if the Gospell preached among vs preuaile not with vs. 983. a 50.60 What we haue to learne when we see men rankle against the Gospell c. 78. b 20.30 Of receiuing the Gospell by faith and what doctrine dependeth thereuppon 1062. al. 1063. all Howe God hath prouided for the preseruing of his Gospell 1080. a 20.30 40 The Gospell is a message of reconciliation 973. b 30.40 Of the Gospell and how it giueth both life and death 1471. b 10.20 We are begotten of God and sustained by the doctrine of the Gospell 1133. a 40 Men seeme to become diuels after their hearing of the Gospell 44. a 50 60 Howe the Gospell shall become a witnesse to our condemnation 1100. b all What Fatherly Gentlenesse God vseth towarde vs in the Gospell 255. a 10.20 Reasons to make the Gospell amiable vnto vs in comparison of the Lawe 254. b 50.60 and 255. a 10.20.30.40 Howe we be quickened by the meanes of the Gospel 257. a 10 An examination of our selues whether we haue profited by the glad tidings of the Gospell laide downe in points 3. all The Gospell of no lesse woonderfull authoritie than the lawe 3. a 10 Of a desolation that hath happened since the first preaching of the Gospell 45. b 20.30 Of such as refuse to heare the ministers of the Gospell 56. a 30. c. 674. all 664. b 30.676 a 50 What notable things are declared vnto vs at this day largelie in the Gospel 676. a 20.30 What God doeth witnesse whensoeuer the Gospell is preached 484. b 20.30 Gods blessinges set foorth more openlie in the Gospell than in the lawe 484. a 50.60 Why Saint Paul speaking of the vse of the Gospel saith We must not be like litle babes 527. b 30.40 Who in the time of Christ claue vnto the Gospell 537. b 50.60 What iudgement al such as obeyed not the Gospell deserue by good reason 486. a 50 Howe a Christian man may well perceiue whether hee haue profited in the Gospell or no. 606. a 40 The Gospell is friendlie vnto vs Read the place it is comfortable 131. a 50 60.946 b 20 In what sort and manner Gods face shineth in the Gospell 124. a 40 Howe God will haue his Gospell published 126. b 40 The Gospell is not a doctrine of man but proceedes from God 255. b 50.60 The ratification of the Gospell was frō heauen 256. a 10. b 10 In what case God found euerie one of vs when he vouchsafed to choose vs to his Gospell 365. a 30 The cause why the Gospell is so much contemned 429. a 10 Christ vttereth his grace now adaies by the preaching of his Gospell how 405. a 10 A greater maiestie vttered at the preaching of the Gospell than at the publishing of the law 388. b 30.40.50 131. b 10 The cause why a number take no tast of the Gospell being called thereunto 378. b 40.50.153 a 10.422 a 30 What men must doe when
mightie hande and what wee haue to learne thereby 394. a 20.30.40 Moseses meaning by these words Gods saints are in his Hand 1188. b 30.40.50.60 c. 1189. a 10.20.30.40 Hands Howe the hearts of kings are in the Hands of God reade notable doctrine 477. b 10 Laying on of Hands a signe vsed in all solemne blessings 1244. a 30 Hang. Christ did Hang vpon the tree to be accursed and how 765. b 60 Lawes touching the bodie of an offender and howe long the same should Hang on the tree 761. a 30.762 b 10 The deuises of some countries for the burying of their bodies that did Hang on a gibbet c. 762. b 10 Of two things that are seene when the bodie of a man doth Hang vpon the gallowes 762 b 50 Howe Christ did Hang vpon a tree and that his so hanging happened not by haphazard 763. a 20. b 40.50 The manner howe the Iewes did Hang offenders and that they were first stoned 763. a 20.30 Hanging That God knewe of his sonnes Hanging vpon the crosse that he ordeined it and why 765. b 40.940 a 40.50 That our life is Hanging by a threade and howe that is meant 1009. b 60.1010 a 10.20 What we ought to know and consider when we beholde Christ Hanging on the tree 764. a 30.40.50 Looke Crosse. Happie Of leading a Happie life in this worlde as God promiseth how that may be or is meant 950. a 10. Looke Blessed Happinesse Where we must seeke our Happinesse and of such as seeke for it heere on earth 1148. b 10.20.30.1149 a 10.20.30.40 What wee must doe to haue a true and continuall Happinesse 1025. b 30.40.50.60.1026 a 10 Of certaine wicked persons and in what respects they thinke themselues to haue obtained Happinesse 924. b 30.40.50 Wherein all our Happinesse lieth and who be right happie and the way to be so 937. a 10.1147 b 30 Of the Happinesse which Adam enioyed before his fall 992. b all The Happinesse of this life what it is and wherin it consisteth 951. a 10.20 Looke Blessednesse and Felicitie Harden Sometimes the cause why God dooth blinde and Harden shal not be apparent 82. b 30.40.50.60 and 83. a 10 Notable doctrine vppon these wordes Harden not your neckes any more 442. b 60. 443. a b all Of what thing it is a signe when GOD doth Harden men 82. b 30 The intent of the scripture when it saith expresly that God dooth Harden 80. a 10 A glosse vpon this text that God did Harden Schons heart misliked 80. a 60. b 10.20 Though God Harden mens hearts yet men faile not to harden themselues 80. b 30 God dooth Harden mens hearts and why 80. a 50.81 a 10.60 The rewarde of such as will needs Harden themselues in naughtinesse 444. a 10 How we Harden our heart against our poore neighbour and the meanes to cut off that vice 581. a all Meanes which God vseth to Harden the vnbeleeuers as they deserue 535 a 30 Hardhearted The 156.157.158.159 sermons tende to this purpose that wee tempt not God nor continue Hardhearted at his threatening Looke also page 984 b 30 A cause alledged by Salomon why men become Hardhearted 987. a 60.988 a 10 The Hardhearted shall neuer be forgiuen as God himselfe sweareth 1037. a 20.30.40 Hardheartednesse A proofe that men ought to beare the blame condemnation of their own Hardheartednesse 80. b 40 How diuorsements were permitted to y e Iewes because of their Hardheartednesse and howe that is to be vnderstoode and meant 838. all Our Hardheartednes much more than that of the Iewes 2. b 60.278 b 30.1019 a 10.60 The Hardheartednesse of men noted Gods curses plagues notwithstanding 154. b 60. 155. a 10 Hardie What it is that maketh vs rightly Hardie in all things 86. b 40 How ouer bold and Hardy we be in following our owne passions reade the place 331. a 50.60 What way we might take to the Hardie 37. a 10.20 How we shal be Hardie ynough to obey Gods commaundemenes 74. b 40 Hardinesse The true Hardinesse which God alloweth of what it is 37. a 20.30 b 10.20 In what respects our Hardinesse will be turned to presumption 56. b 60. 57. a 10 Hardinesse were an excellent vertue if it were well taken 37. a 10 True Hardinesse iudged to be wilfulnes in Gods seruants 57. a 10.20 and how it must be grounded 56. b 60 From whence the Israelits might haue had such Hardinesse as to encounter their enimies 86. a 40 What our Hardinesse ought to be when the case standeth vpon aduenturing 74. a 40.50 Hardnesse What kinde of Hardnesse wee haue in vs. 132. a 40 The Hardnes of our hearts is the thing that hindereth charitie 581. a 10. Looke Hardheartednesse Harlot What a heinous fault it is for a man to couple and deale with an Harlot 788 b 10. Looke Whoore. Harlots Against priuie or close Harlots that wil seeme and bee taken for honest women 787. a 30.40 Idolaters and Harlots aptly compared by the Prophet Osee. 1164. a 30.40.50 Looke Whoores Heart Wee come short of louing God with all our Heart Reade why 273. a 40.50.60 The Heart of Sehon hardened reade how the doctrine is notable 80. a 50.60 b 10 How this worde Heart is taken in scripture and what it signifieth 243. a 60.272 b 60 Why the Heart and the thoughts are matched together 273. a 10 Hearts With what kinde of tooles wee must smooth and plaine our Hearts 423. a 10 Of seruing God with all our Heartes where much is spoken of our hearts of and on 911. b 50.60 912. a all 1173. all What wee haue to marke by this that God holdeth mens Heartes in his hande 75. b 20.30 and a 10.74 b 60 Haruest Lawes concerning Haruest and gleaning of corne and what was commaunded to bee doone to the poore 865. a 40.50.60.833 all 832. a 60 Hate Wee cannot bee Christes disciples except we Hate father and mother and how that hate is meant 1203. a all b 10 It cannot bee well perceiued in this worlde whom God dooth Hate and why 987. b 60.988 a all Howe and after what sort wee must Hate such as despise GOD. 731. b 10 Because we Hate God therefore we disobey him 192. a 40 It is a vice blameworthie to Hate one that hath slaine my brother vnwillingly and why 174. b 10 When and howe we are saide to Hate or spite God to his face 319. a 30.191 b all 192. a 50.60 Howe it is meant that God will requite such as Hate him euen to their faces 319. a 30.40.50.60 b 10.60.320 a 10 Hatred In whom the hatred of God is apparent ynough 191. b 40.50 Of Hatred borne specially to ones wife and consequently to others 751 a 50.60 b all Hatred or malice is the welspring of murther 689. a 40.60.516 b 20 Of Hatred against our neighbours Reade the place 173. a 50.60 and b 10 Of condemning Hatred in our selues and howe it is doone
dayes A great number of Holie dayes among the heathen and of holie dayes reteined at this day 495. a 10.20 Holinesse What the worde Holinesse importeth 955. a 50 The Holinesse of the Scribes and Pharises and the holinesse of Monkes Friers compared 784. a 40.50 b 10.518 b 40.50.60.519 a 10 Our calling is warranted by our walking in Holinesse of life 300. a 50.203 a 40.50 Holie water Of the washings of the heathen and the Holie water of the papists 495. a 40.50 The Papists Holy water a kind of clensing of their owne deuising 668. a 20. and that it is but a charme 908. a 20 and of whom they borrowed it 766. b 40.50 Looke Baptisme Homage Of the Homage that we owe vnto God and how we should performe y e same 1067. a all 585. a 60. b 10.518 a 30. c. b 10. Looke Dutie and Seruice Honestie Of Honestie sobrietie or stayednesse and in what points the same consisteth 224. a 50.225 a 10.20 What regarde we ought to haue to the Honesty good name of our neighbour reade page 235. a 60. c. the whole sermon ouer Lawes concerning the Honesty chastitie of women both married vnmarried with diuerse circumstaÌ„ces read sermon 128. beginning at page 785. a 20.883 a 60. b all The impudence of some that will iustifie their Honestie though they be manifest naughtipacks 786. a 30.40 A lesson which the heatheÌ„ haue taught vs concerning Honestie 773. b 30 What is ment by Honestie in apparell 774. a 10 Honour What the greatest Honor is that we caÌ„ do vnto God 496. a 50.328 b 60.329 a all The Honour of God and our saluation matched together 536. b 50 How they that are aduanced to Honor do beare themselues in hand 21. a 60 What Honor we ought to do vnto God in all our worldly affaires 55. a 40 They whom God hath set in Honor preeminence haue neede to be told of their dutie 18. a 20 What the word Honour due to parents and superiours importeth 213. b 10 20.30 God cannot abide to be robbed of his Honour and howe that is done 38. a 10.214 b 10 What the states of Honour and all the dignities of the world are â—2 a 10 In what sort manner we ought to Honour God 342. b 10.20.794 a all b 10.539 a 10.20 Men oftentimes come to Honor in the world by plain theeuerie 231. b 10.20 What regard we ought to haue of gods Honour is shewed by the care that we haue of our owne and our friends 540. a 10.20.30 By what meanes men may Honor God purely 20. a 20.215 a 30 God requireth no Honour at our hands for that hee hath neede thereof c. 212. a 10.20 The greatest Honour that a man can take to himselfe what it is 166. b 10 The Honour of God excelleth all things that concerne man 212. a 10.547 a 20 God neglecteth not his Honor though he seemeth to vs so to do 188. b 20 Howe Gods Honour is defaced in bearing witnesse 236. b 30.40.50.542 a 10 20 Wherein the Honor that children owe to their parents consisteth 759. a 60. b 10 Why a childe ought to Honour his father whatsoeuer father he be 214. b 60 215. a 10 How farre this saying of God I will not giue mine Honour to another doth reach â—97 a 20.30 The high Honour that God doth vnto men in choosing them to represent his person 184. a 40 Now we be affected in the maintaining of our own Honour bow in Gods 188. b 30.40 The meaning of these wordes Honour thy father and mother c. 212. b 10.20 c. Men imagine an idle Honour and what insueth vpon that fansie 13. b 40 God setteth more store by his own Honour than by the saluation of our soules 484. a â—0 30 What kinde of Honour God requireth of vs to his law 262. a 10.20 Howe heinous a crime it is to rob God of his Honour 251. b 50.60 A true proofe that we be willing to Honour God 381. a 20 What is the cheefest Honour that God requireth at our hands 374. a 10 Two wayes noted whereby we rob God of his Honour 372. a 40.50.60 and b 40.50.368 a 20 The common and ordinarie meanes of men in defeating God of his Honor. 368. a 10.20 Hope A vaine Hope of Gods helpe in them y t trust to their imaginations 55. a 10.20 The force of the Hope which wee shall haue of feeling Gods goodnesse 25. a 50 We are made partakers of immortall glorie aforehand by Hope 35. a 40 What we must do if we will haue an infallible Hope of the heauenly life 9. a 20.519 b 20.30 Moses confirmeth the Iewes in Hope of the Lords fauour 1074. b 10 Howe far our Hope must extend 171. a 20 What maner of Hope we ought to haue in God is shewed by comparison of an anchor 374. a 10.20 Looke Trust. Horeb. Why the mount Horeb ought to haue bin sanctified 387. b 10.20 Look Hil. Hosts For what cause God is called the Lorde of Hosts 969. a 10.476 b 50 House The meaning of these words IudgemeÌ„t shall beginne at Gods owne House meaning his people 1159. b 50.60.1160 a all Who is saide to bring bloud vppon his House 777. a 40.50.60.778 a all How euery man should think with himselfe when he hath a House to dwell or to be dwelt in 719. a 60. b 10 Houses Such as had built newe Houses and had not dwelt in them exempted from going to warre and why 718. b 50.60 Of the dedicating of Houses Reade at large in page 719. a all Of building great large Houses how vaine they be which is our chiefe house 616. a 10.20.30.40.50 In what order such as keepe Houses and haue a charge should rule them 507. b 40.50.617 a 10 The benefite of Houses and to what vses they serue 614. b 60 A law for building Houses with battlements and rayles and why 776. b 40 50.60.777 al. Houshold How a man should prosper in himselfe and his Houshold 952. b 50.60.953 a 10.20 Housholds Why it is said by Moses then meÌ„ should make merrie with their Housholds before God 568. a 10.20.30.40 Housholder God compared to a Housholder looke into the comparison 467. b 50 The duty of an Housholder this would be wel looked vpon 507. b 50.60.492 b 30.40.50 Humanitie The 141 and 142. sermons tend wholly to the doctrine of Humanitie to bee vsed among men Humilitie A pretended Humilitie of the Papistes noted 389. b 10 A definition or description of Humility 376. a 40 Gods chastisements tend to bring vs to repentance and humilitie 50. b 50.216 b 60 An exhortation to Humilitie by the example of Christ. 675. a 40 Of a certaine Humilitie required in vs and whereto the same must lead vs. 314. a 10.20.30 What will insue if with Humilitie wee seeke to knowe the thinges that are auailable to our saluation 298. a 50 A triall that God vseth to prooue our Humilitie
from the prayers of Infidels 98. b 30 For what cause we ought to be well aduised in our Prayers 99. a 20 The issue of his Prayers that doth desire to liue alwaies here 99. b 20 Gods refusing of the faithfull is not an vtter reiecting of their Prayers c. 105. a 40 The Priestes made publike Prayers for the people in the time of the Lawe and so ought our ministers to do for the bodie of the Church 738. b 40.50 In what respect our Praiers are faultie 98. b 60. 937. b 10 With what confession our Praiers must beginne and end 328. a 60 How God doth binde himselfe to our Praiers and supplications 394. b 50 Our Prayers boote vs not at all without certeintie of Faith 417. b 60 What strength our Prayers haue when they be well ordered and as they ought 395. a 50.60 and b 10.20 30.40 Looke Requestes Praying Of Praying vnto God howe souereine a remedie it is and in what cases 1017. b 40. 1018. b 30 Why we vse the ceremonies of putting off our caps and lifting vp our hands in Praying 497. a 30.40 Whereof it commeth that mens Praiing to God with their tongues is but feining 362. b 50 The Papistes in Praying make no difference betweene God and a Saint that they haue deuised of their own head 419. a 20.30 b 10 The Papistes shift for the excusing of their Praying to Saintes 271. a 40 The gate that wee must enter at in praying to God 415. a 40 What their duetie is that haue the charge of other folke is shewed by the Praying of Moses 414. b 30.40 50.60 What rule we ought to keepe in Praying vnto God 415. a 10 To what end Moseses Praying vnto God vppon the mount was 414. a 30 That wee must continue in Praying without being wearie Looke wel on this place 414. b 10.20 and 399. a 20.30 That in Praying to God wee must bee importunate reade the place it is note worthie 399. a 20.30.40 and b 10 Practise Meanes to flie all that euer the vnbeleeuers doe Practise against vs. 519. a 40.50 The Doctrine of God consisteth in Practise 179. a 10 Praise In going about to set foorth the Praise of God we must not vse a common and ordinarie kinde of speech how then 1104. b 60. 1105. a 10 What wee haue to note in that Moses exhorteth Infidels to Praise God 1170. b 30.40.50.60 What is the cause that wee take ourselues to bee strong and stout not yeelding God his due Praise 86. a 10 The meaning of Moses by these words that God is the Praise of his people 450. b 40.50.60 and 451. a all the doctrine is worth the looking on Why God saith no more but that men should Praise and blesse him in prosperitie 360. a 60. and b 10.20.30 Euerie man must enure himselfe to Praise God and of such as neglect so to doe 362. b 10.20 Looke Glorifie Praises Why it is saide that wee offer our Praises vnto God by Christ. 630. a 40 Preach That all such as Preach the gospel are spirituall ministers 405. a 40 A most notable lessō for such as Preach Gods word 210. a 20. 144. b 30.40 50. 112. b 40 To what ende Gods ministers doe Preach the scripture dailie 683. b 10. Looke Teach Preacher In what cases the Preacher of the word must be milde and vehement with his hearers 1104. a 10.20 A kinde of people noted that grudge to be commaunded to this or that by the Preacher of Gods worde 113. a 40.50.60 The Preacher of Gods word knoweth not the effect of his preaching in his hearers 77. a 20 Howe a Preacher becommeth a traytor and vnfaithfull to God 550. b 10 20. Looke Minister and Teacher Preachers Whether the Preachers doe set foorth anie strange doctrine 119. b 10 The Preachers of Gods worde shall neuer want enemies Reade that place 1208. a 60. b all but God will ayd them 1209. a 40. Against such as cannot awaie with the rule of Preachers and wherein the same consisteth 119. a 60. b 10 20 The ministers and Preachers of Gods worde chosen of him to bee his Leuites 425. b 40 Preachers of the Gospell are to bee maintained and founde at the common charge of the people and reasons why 569. a 10.20 514. a b 10.20.30 In what awe God meant to holde the Preachers of his worde 261. b 30 Howe euill affected the world is to the Preachers of Gods worde 514. a al and what iniurie they doe to themselues that maintaine not Preachers ibidem 60. b 10 Gods intent to make men desirous to bee taught by the Prophetes and Preachers whome he woulde sende 674. a 50. b 10 The Preachers of Gods word their doctrine are not exempted from examination 678. a 10 Notable pointes of doctrine for Preachers and other ecclesiasticall persons to marke and remember 677. all 678. a 10. 683. a 60. b 10. and 1203. b 30. 1202. b 60 It is the Preachers dutie to offer peace vnto all men 79. a 30. b 10 A breefe of the commission and charge that the Preachers of Gods worde haue 718. a 10.20 It were needfull that Preachers should be Merchauntes and skilfull in all the trades of the worlde and why 823. b 10.20 That in Churches Preachers are requisite and necessarie and why 1205 all That the persons of Preachers is not to be respected but their cōmission 717. b 10 The common demaunde of the Preachers touching Gods worde 114. a 50. Looke Ministers and Teachers Preaching A lesson for such as haue the charge of Preaching Gods worde 1105. a 60. b all and 56. b 10. and 402. b 20.30.40.50 To what ende God vouchsafeth vs the Preaching of his worde 172. a 10.79.120 What we ought to doe if God call vs to the Preaching of his worde 114. a 60. b 10 Moses continued in Preaching to the Israelites euen to his death 144. b 30.40 Where Preaching is there Gods voice ringeth in our eares 1206. a 60 The effect of Preaching vncertaine whether to the saluation or damnation of the hearers 77. a 20 The order of Preaching Gods worde must be obserued to the worlds end 667. a 60. b 10 What want of obedience there is in men nowe a daies and howe ill minded they bee to the Preaching of Gods word 538. b all Howe the Preaching of Gods word is as in open proclamation to summō and cite vs. 371. b 10. Looke Teaching Preheminence Howe such as are aduaunced to anie state of great Preheminence should bethinke themselues in respect of their inferiours 655. b 10 How we ought to behaue our selues to those that are in Preheminence 218. a 40.50 The Preheminence of such as GOD hath adopted for his children 956. a 10.20 Looke Aduauncement Prelates Against Popish Prelates and their vsurped titles 1204. b 50.60 1205. b 60. 1206. a 10.20 Looke Cleargie Preparatiue A good Preparatiue to bring vs to the seruing of
50.60 and 40. a 10.193 a 10.20.152 a 10 God is the founder of our Saluation 11 b 40.50 What we must do to seeke our Saluation 4. a 50 We must beware that we Sanctifie our selues wholly vnto God and whie 290. a 10.20 The meane whereby God doth Sanctifie vs vnto himselfe 312. a 10.20.50.60 What be the true meanes whereby to Sanctifie meates 564. b 50 We must Sanctifie Gods name what is meant thereby and how Moses offended in the neglect thereof 1182. b 30.40.50.60 The meaning of these words Sanctifie your hands vnto the Lord. 306. a 40.50.60 Reasons why the Iewes were bound to Sanctifie themselues to the seruice of God 297. b all Sanctified What we must do if we meane that the meats which we eate should be Sanctified vnto vs. 517. b 10.892 b 10.20 Why we ought to be Sanctified vnto the Lord. 313. a 30.60 b 10 It is a great prouoking of God to defile our selues after hee hath Sanctified vs reade howe that is doone 371. a 30 How a Church or other place is Sanctified 549. b 60. 550. a 10 Howe God hath Sanctified the whole earth by the bloud of his sonne 268. b 40.50 Sanctuarie of God Why the Iewes were commaunded to offer their first fruits in the Sanctuarie 893. b 40.50.60 894. a 60 The Israelits were commanded to hold themselues contented with the one onely Sanctuarie 496. a 10 Howe long Gods promise to choose a place for his Sanctuarie was delaied why it was delaied 506. a 20.30 c. Gods choosing of one Sanctuarie was as a band of concord and to what intent 509. a 10.497 a 50.60 Why the Iewes were commaunded to be in Gods presence when they were come into his Sanctuarie 618. a all The Sanctuarie was not a vaine and vnprofitable figure 618. a 20. b 10. 336. a 30.40.426 a 40.299 a 60.661 a 10 What wee haue to learne in that God willed the booke of the law to be laid vp in the Sanctuarie 1099. b 10 Where how the Sanctuarie was sealed 336. a 30.40 Of the Sanctuarie for the Priestes and the great sanctuarie for the high Priest 1207. a 30 The Sanctuarie of God is set open vnto vs at this day and by what meanes 1204. a 10 The presence of God put for the Sanctuary c. Looke how 900. b 50.60 Of the glorious going of the high priest into the Sanctuary 1200. a 20.30.502 a 50.60 The Sanctuarie of it selfe was of no more worthinesse than other places 1098. b 60 What kinde of persons God by his law did shut out of his Sanctuarie 796. a b all and so foorth the whole sermon through Sanctuaries of God How God doth vs the honor to appoint vs to bee his Sanctuaries and what we haue to doe in that case 619. a 50.60 Sanctuarie for men Of such as would needes abuse the priuiledge by withdrawing themselues to the Sanctuary when they had cōmitted a murther 694. b 20.30 c. Sanctuaries for men Sanctuaries deuised among Christians a peruerting of ciuill order iustice 687. b 50. and who they be that vse to take sanctuarie in Churches ibid. 60. 688. a 10. c. Sanctuaries for murtherers theeues other malefactors condemned as superstitious 687. b 10 Sara The wombe of Sara compared to a quarrie of Stones 453. b 50.60 Satan A consideration of Satans power and what he is able to do 536. a 10.20.30 The wiles and snares of Satan in blinding vs noted 343. a 40.50.60 and b 10 Howe we haue victorie alreadie against Satan and what remaineth for vs to doe notwithstanding 340. b 40.50 A consideration most notable whensoeuer Satan assaileth vs. 87. a 30 Whie Satan is named the Prince of this world 1121. a 50.60 It is the peculiar office of Satan to set himselfe continually against our saluation and of his striuing with the Angels in that behalfe about y e bodie of Moses c. 1239. all Looke Diuell and Enimie Satisfaction What we must do seeing no satisfaction is to be made for sinne 448. a 30.40 Satisfactions Against the pelting Satisfactions of the Papists and that they be but mockeries 939. b 50.60.940 a all Saued God is not to blame if we be not Saued and why 260. b 40 Sauiour God in shewing himselfe to be the God of Israel vnder that saying meant to be our Sauiour also 186. a 20 The first meanes wherby God sheweth himselfe to bee our Sauiour 40. a 30. Looke Christ. Scepter Of the Scepter of our Lord Iesus Christ which is not materiall c. 647. a 10.20 Gods worde is his kingly Scepter or mace 665. a 60 The meaning of these wordes that the Scepter should not depart from the tribe of Iuda 645. b 10. and howe it came to passe that God chose a king of the tribe of Beniamin 646. a 40. 647. a 30.40 c. Schismatikes Wherupon we of the reformed Church are counted Schismatikes 663. a 40. Looke Heretikes Scholers What dull Scholers wee bee in Gods schoole and how he teacheth vs our A B C. 903. a 10.20.30 After what manner we should sit downe at Gods feete to bee his Scholers 1192. a 30.40 Looke Disciples Scoffers Pantagruell and his fellowe Scoffers against the holie scriptures 545. b 20 Scorners Of Scorners which make a tush at Gods threatnings in what desperate case they be 1033. b all 1034. a all Scorners at Gods iudgements in the time of the Prophets 1034. a 10.20 Looke Despisers Scripture The Iewes haue turned all the holie Scripture topsituruie with their dreames and dotages 57. b 40. Howe by comparing the Scripture with the things that are befallen vs which we haue felt by experience we ought to be wakened as for example 1093 b 60.1094 a 10. So often as we be afflicted we must resort to the holy scripture 1092. b 10. and why 20.30.40.50 60. How we must receiue all thinges conteined in the holy Scripture 199. b 10.20 How the worlde shifteth it self from taking any such knowledge in the Scripture as they ought to haue 1079. b 40.50.60 The Papistes accuse the Scripture of too much darknes and scarre the people from it 2083. a 20 How the Popish clergie deale with the Scripture to make it vtterly vnknowen to the world 1079. b 60. Why the holy Scripture is too high and too deepe for our vnderstanding 1061. a 20.30 What we must do if we meane to profite by the holy Scripture 1062 b 40. A key to open vs the vnderstanding of the whole holie Scripture 130. b 30.40 What we must doe when we haue once receiued the things conteined in the holy Scripture 181. b 40. Howe all thinges conteined in the Scripture are warranted 183. b 20. The holie Scripture is our whole wisedome 125. b 50 The holy Scripture is the true touchstone whereby wee must trie all doctrines 682. b 30.40 To what ende Gods ministers do preach the Scripture daily 683. b 10. Of a double speech which God vseth in the holie
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
and susteined and not skanted of their liuing and he sheweth that seeing they are appointed of God to deliuer forth foode for mens soules it were an ouergreat wickednesse crueltie to abridge them of such wages as is due vnto them And heerewithall to make them the more ashamed which would play the niggardes in this behalfe he saith vnto them What God hath not onely ordained that the man which laboreth should be fedde and maintained but hee speaketh of oxen also Is it bicause he hath a care of them That is to say is it bicause that oxen are in the highest and most soueraigne degree No. For we know that the oxen were created for mēs sakes Let vs cast our eye on all things whether they be aboue or beneath in heauen or in earth and we shall see that all is for our vse and profit When God created the sunne it was not to lighten himselfe but to giue light vnto vs. As much is to be said of the Moone and of the starres they are ordayned to serue vs as it hath bin elsewhere already declared Agayne although the earth bring foorth herbes for the brute beastes yet neuerthelesse all is referred vnto men and God woulde haue vs to acknowledge therein his fatherly goodnesse and the great loue which he vseth towardes vs. Seeing then it is so that GOD hath neither created nor sustayned the brute beastes but onely in respect of referring all vnto the vse of menne Let vs knowe that when hee sayeth wee must not defraude the beastes which haue trauayled for vs but nourishe and sustayne them it is to the intent that wee shoulde learne to exercise all manner of kindnesse and that when men haue spent both their sweate and bloud in our seruice it standeth much more with reason that wee shoulde not deale niggardly with them by withholding from them their due wages but rather that wee shoulde sustaine them not onely by paying them their dayly wages and by giuing them sustenaunce and foode but also by giuing them wherewith to maintayne them for there are some which coulde bee contented at three dayes ende to haue a poore man killed when he hath serued them for all is one with them so they may reape any profite by him But contrariwise God sheweth vs that we ought to deale so friendly with those which labour for vs that wee grieue them not beyond measure but that they may continue and bee occasioned to giue GOD thankes in their trauayle For there is no doubt but God ment in this place to correct the crueltie which is in the riche who employ poore folke in their seruice and yet recompence them not for their paynes On the other side hee sheweth also that hee which is ydle and vnprofitable deserueth not to be nourished or regarded For we see that God hath commaunded euen the beastes to labour that they may be nourished Seeing it is so what shal be saide of men who ought to consider for what ende they are created A beast indeede hath his naturall inclination but hee hath no discretion to say There is a God which hath created mee There is no such thing in a beast And yet God putteth beastes in subiection vnto men to the intent that they should be vnprofitable Therefore if a man who hath reason and ought to thinke thus Gods will is that I should labour and it is a general law for all of vs that we must eate our bread in the sweate of our browes if that man for all this will be vnprofitable and not vouchsafe to put his fingers to any worke he is not worthy as saint Paule saith to be nourished and sustained So then on the one side let vs note that God meant to perswade euery man to vse equitie and rightfulnes towards men and not to tread them vnder our feete which serue vs nor to defraude them of that which appertaineth vnto them for that were crueltie And on the other side let vs note that those which haue not wherewith to finde themselues must take heede that they labour diligently euery one in his vocation so as they bee not condemned by the example of the oxen For if they doe not the brute beastes must rise vp in Iudgement to condemne such as bee ydle and employ themselues to nothing seeing God hath called them to serue their neighbours Nowe let vs kneele downe in the presence of our good GOD with acknowledgement of our faultes praying him to make vs feele them better than we haue doone in such sorte that returning vnto him we may craue pardon and mercie at his hands to the intent that being gouerned by his holy spirite hee may guide vs in all things according to his holy will vntill that hauing drawen vs vnto himselfe and ridde vs of our infirmities and vices hee cloth vs fully with his righteousnesse And so let vs all say Almightie God and heauenly father c. On Thursday the xiij of Februarie 1556. The CXLiij Sermon which is the second vpon the fiue and twentith Chapter 5 If there be two brethren dwelling together and the one of them die without children the wife of the dead shall not marrie abroade to a straunger but her brother in law shall come in to her and take her to wife and marrie himselfe with her 6 And the first borne which shee shall beare shall succeede in the name of his brother which is dead that his name be not put out of Israell 7 And if the man will not take his sister in law then his sister in lawe shall goe vp to the gate vnto the elders and say my husbandes brother refuseth to rayse vp vnto his brother a name in Israell and hee will not marrie with mee 8 Then the Elders of the Citie shall call him and speake vnto him if hee stand in it and say I will not take her 9 Then shall his sister in lawe come vnto him before the elders and loose his shoe from his foote and spit in his face and aunswere and say So shall it be done vnto the man that will not build vp his brothers house 10 And his name shall bee called in Israell The house of him whose shoe is pluckt off 11 When men striue together one against an other if the wife of the one come neere to ridde her husband out of the hands of him that smiteth him and put forth her hande and take him by the priuities 12 Then shalt thou cutte off her hande and thine eye shall not pittie her WEe haue heere a lawe which might seeme altogether superfluous among vs for as it is at this day out of vse so the reason also of it remayneth no longer And therfore we must take it patiently if all the thinges which are declared heere doe not wholly belong vnto vs or else if they bee not so fully vnderstoode of vs as were meete and yet for all that wee will assay to gather some profitable doctrine out of it For indeede God hath
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