keepe that order so as the partie which hath any preheminence and dignitie may bee acknowledged for such a one as is to bee honoured And in this case we must not alledge why is he more estemed than I For that commeth not of any worthines that is in one more than in another but of Gods will who wiâ—l haue them so honoured to whom hee hath giuen any preheminence And it is not ynough for y e children to honor their parents by yeelding them some reuerence but they must also succour them and spende themselues to the vttermost for them Matt. 15.4.5.6 accordingly as our Lorde Iesus Christ sheweth howe it is but hypocrisie when children doe but make some countenance of honoring their fathers and mothers and in the meane while let them alone in their necessitie without regarde of discharging their duetie towardes them at their neede It is a defrauding of the parentes of that which is due to them and a scorning of Gods Lawe when men obserue it so by way of Ceremonie In like case is it with all manner of subiection For it is not ment that men shoulde but onely yeelde some signe of honour Rom. 〈…〉 Eph. 6. 〈…〉 Col. 〈…〉 but that they should yeeld the partie his full right which hath any preheminence yea and that the same shoulde bee done willingly True it is as I haue declared heretofore that men would faine be exempted from all bondage Howebeit forasmuch as God hath set a contrarie order wee must submit our selues to it with a good wil and not by force For to what purpose is it to obey God spite of our teeth when our heart goeth cleane against TheÌ„ must our will goe with it and whatsoeuer our Lord commaundeth vs wee must thinke it good and amiable Thus the entrance into good conuersation among men is to consider that our fathers and mothers and all our superiors are aduanced to that preheminence aboue others to the intent they shoulde be honored Rom. 〈…〉 Otherwise God is misused in their persons and it is all one as if we refused to honour him and to be subiect to him Nowe after that Moses hath set downe this fift commaundement he addeth That wee must not be murtherers In deede it may seeme at the first blush that God ledde not his people to great perfection in forbidding them to commit murther But wee must marke that God intended to comprise as it were in a short abridgment all that is requisite for the well ruling of this our life and therefore it was not for him to forget any thing or to leaue any thing behinde Nowe wee must vnderstande that the Psal. 〈…〉 way for men to rule their liues well orderly is to abstaine from al euil doing iniury violence and therwithall to liue chastly and honestly with out hurting or hindering of any man and on the other side to keepe their tongues from harming any man by any manner of falshood and lying All these good properties must be in vs if wee wil frame our selues to Gods will and righteousnesse So then it is not to bee marueiled at that God shoulde speake here of murthers For it is done to holde vs in awe that we shoulde not goe about to doe any outrage or harme to our neighbours But yet for all this we must come backe againe to that which I haue touched alreadie that is to wit that God speaketh after a rude and grosse fashion to apply himselfe both to great and small and euen to the very ydiots For wee see howe euery man excuseth himselfe by ignorance and if a thing bee somewhat darke and hard we thinke we haue wherewith to wash our handes of the matter When wee haue done amisse wee thinke all is safe if wee can say Oh it was too high and too profounde for mee I vnderstoode neuer a whit of it To the end therfore that men should haue no such startingholes Gods will was to speake after such a fashion as euen little babes might vnderstande what hee saide That is the cause why he saith in short wordes Thou shalt not bee a murtherer Let vs marke moreouer that God to the intent to leade vs by little and little to liue well setteth vs downe the thinges that are most hatefull that we might learn to keepe our selues from euill doing As for example hee coulde haue saide yee shall doe no wrong nor violence to your neighbours hee could well haue saide so but he listed to set downe the word Murther And why Because it is a thing against nature when men goe about to wipe out Gods image after y t fashion Needes then must we abhorre murther if we be not starke beastes Howe be it this teacheth vs that there is not a more heinous thing nor a thing that wee ought to abhorre more than murther GOD therefore to tye vs the shorter and to withhold vs from all anoying and from all wrong dealing telleth vs that wee muste not defile our handes with the bloude of our neighbours Well then If a man abstaine from murther is that all No not by a great deale as shall bee shewed anon and as the matter afordeth alreadie at the first enterance into it For Gods intent is to holde both our heartes and our thoughtes in subiection and he will be serued so purely at our hands as we nourish not any ill will towards our neighbours Why then speaketh he of murther It is all one as if hee should say although ye had no lawe written but were as heathen men yet ought yee to haue this printed in your heartes that murther is a shamefull and owgly thing Nowe I tell you that as many as doe any outrage to their neighbours as manie as deuise any mischiefe against them and as many as nourish any hatred and rancour in their heartes Iob. 3.15 I account and condemne them all for murtherers Thus yee see the cause why GOD vseth that terme And nowe let vs marke well that it is not for nought that God forbiddeth murther Why so For wee can haue no fellowshippe with men vnlesse we abstaine from al wrong and violence And vnder one particular kind God forbiddeth all Why so for had hee vsed long speech a man might haue saide I cannot well beare my lesson in minde and it is too hard for me Therfore hath God spoken here in one worde to the intent that his doctrine might be soone learned and his lawe bee easily borne in rememberance There needes no great turning ouer of leaues wee need not to haue many great volumes and registers God hath comprehended the rule of good life in tenne wordes and that is ynough for vs. Who is hee nowe that can alledge I haue forgotten such an article I haue not borne it away Howe so Are wee not able to remember so much as halfe a score wordes Nowe then wee see it was Gods will to holde men conuicted of shamelesnesse if they vnderstande not what they ought
his bloudshed but also which shall then come to perfection when wee be vnited to him in the kingdome of heauen Nowe let vs kneele downe in the presence of our good God and father praying him to rid vs dayly more and more of our flesh and of all the corruptions thereof and to make vs so to feele our sinnes as wee may at leastwise bee sory that we haue offended him and desire to be ridde of them continually more and more proceeding still forewarde in the doctrine of repentance vntill we be fully brought home vnto him and that he will vouchsafe so to beare with vs as in the meane while we may by his holy spirit be drawen vnto him euen vntill we be come altogether home vnto him That it may please him to graunt this grace not only vnto vs but also to all people and Nations of the earth c. On Tewsday the last of December 1555. The Cxxiij Sermon which is the fourth vpon the one and twentith Chapter 18 If a man haue a sonne that is stubborne disobedient so as he will not harken to the voice of his father nor to the voyce of his mother and they haue chastised him and he will not obey them 19 Then shall his father and mother take him and bring him to the Elders of their Citie and vnto the gate of their place 20 And shall say to the Elders of their Citie This sonne of ours is stubborne and disobedient and will not harken to our voyce he is a ryottour and a drunkard 21 And all the men of that Citie shall stone him with stones vnto death And so shalt thou rid away the euill from thee that all Israell may be afrayde when they heare thereof HEere first of all is shewed what their charge duetie is which haue children and secondely that when children growe past amendment by their fathers mothers they must be rooted out bycause their doing is against nature and it is such an infection as prouoketh Gods wrath vpon the whole Countrey Nowe as touching the first point it is sayde that if a man haue a frowarde and stubborne sonne and that he haue done his indeuour to reforme him Here God presupposeth that the father and mother doe performe their duetie for their children are giuen them with condition that they must yeelde account of them If a man haue layde the brydle vppon his childes necke and let him playe the loose colte he is worthy to haue his eyes pickt out by him and all the euill that the childe doeth is to be imputed to his father because he was negligent in correcting him Therefore wee see heere as I sayde afore that Moses doeth here warne fathers and mothers to bee diligent in nurturing their children And if chastisement will not preuaile their children are to be taken for vtterly vnrecouerable Wherefore that wee may benefite ourselues by this text let vs marke well that he to whome GOD giueth children must haue a speciall care to bring them vppe well for that is a singular treasure which ought to be preferred before al the goods in the worlde Then if a man be slothfull and suffer his children to runne at randone is it not an vnthankefulnesse that offendeth GOD greeuously seeing hee despiseth the benefite and honour which hee had vouchsafed vppon him Must it not needes be that men are starke blinde when they make more account of some other thing in their house than of their owne children Some haue more care of their kine Oxen or Horses than of their children Euery man makes account of his wares of his Lands and of his Medowes and in the meane while they let the chiefe thing alone Worthy be they to bee sent to schoole to a certaine Heathen man who beeing in a house where all thinges were as finely furnished and dressed as could be deuised finding the good mās sonne to bee aranke slouin and euilnurtured did spit in his face saying I must needes spitte vppon this filth that is left heere As for those which are so diligent and watchfull about their marchandise their reuenewes their possessions yea and their Cattell insomuch as they take more care for their dogges and horses than for their children accordingly as wee see howe greate Lordes sette more store by their haukes and houndes than by their children Doe not such blinde wretches bewraye their beastlinesse that men may abhorre them as folke too too farre voide of all witte and reason Yet notwithstanding our Lorde telleth vs heere that if men or women haue children they must looke to the bringing vppe of them True it is that chiefly it is the fathers duetie but yet must not the mother also be barred of her right If a childe be so lustie as to say my mother is a woman he must goe and finde fault with GOD. For wee see heere howe the authoritie is giuen as well to the one as to the other so as God will not haue the father alone to haue the gouerning of the childe but that the mother also shoulde haue part of the honour and preheminence and that y e child which will not obey his mother shall be taken for past grace be condemned to death And therefore both of them ought to do their endeuour to the vtter most of their power For seeing that GOD hath honoured the mother it is good reason that shee on her side shoulde streyne her selfe to doe her duetie And it is not ynough for fathers and mothers not to giue their children leaue to doe euill or not to traine them thereunto but they must also nurture them and instruct them in goodnesse as nature it selfe sheweth If a father say As for mee I vpholde not my sonne in this euill I mislike of it but I can not doe withall it is a very simple excuse and it is not meete to be admitted or to be taken in account For it may be sayde vnto him thou art a very blocke for seeing thou art set in that place and he will haue thee to bee the maister of thy childe thou art but a dolt in that thou makest no countenaunce when thou seest him doe amisse So then lette vs learne that heere GOD requireth a carefulnesse in fathers and mothers that they shoulde take paines to teach their children and haue an eye to their behauiour and dispositions and that if there be any fault in them they correct it and be very diligent in that behalfe Nowe if onely negligence be so condemned though fathers and mothers allowe not of their childrens faultes what will become of them when they bolster them in their euill dooinges and cloke them as much as they can and are offended when any other bodie goes about to bring them into the right way from their vnthriftinesse And yet we see that parentes doe so Truely negligence is too common a thing for fathers mothers haue no further regard of their children than to receiue some seruice at their hands In
monster c. 213. a 50 Children Whereof Gods esteeming of vs as his Children doth proceed 337. a 30.40 Children that smite their parents iudged to dye the death without fauour 760. a 10.20 That we Christians are in the same degree of honour that the Children of Abraham were in 847. a 10 A lawe made that Children should not dye for their fathers sins 861. a 20.30 We ought not to hate the Children for their fathers sakes 861. a 50.60 Disobedient Children curssed and stoned to death Read that place aduisedly 929. a 40.50.60 Touching the good education bringing vp of Children Read page 745 a 60. b 10. c. 20.30.40 How heynously such Children as despise their parents do offend 759. a all Euidence giuen by the parents against their Children 757. a 40.50.60 b 10 The charge dutie of such as haue Children 754. a 60 With what condition Children are giuen vnto vs. 755. a 10 Of stubborne and disobedient Children and their punishment by Gods lawe 756. b all In what cases Children must disobey their parents 759. b 10.20.30 Wherein the honor that Children owe to their parents consisteth 759. a 60. b 10 Children must not refuse correction at their parents hands 758. b all 759 a 10.20 c. What things Children should consider with themselues touching their parents 758. b 10.20.30 c. The duetie of Children towardes their fathers mothers purposely set downe 758. b 10.20.30 c. That Children must be guided and gouerned by counsell c. Euen when they be come to yeares of libertie 775. b 50.60 Of the Iewes being the Children of Abraham and why the Prophets called thē bastards worse 797. b al. How wee being no Iewes borne are become the true Children of Abraham 798. a 1020 That all men in general are called gods children and to whome the same doeth properly belong 1110. a 40.50 60. b all Against such as neglect y e care good training vp of their Childrē 755. a al God calleth Angels kings princes Magistrates his Children 1113. a 40 We be Gods Children euen by nature because we beare his image 1113. a 10.20 Of carnall Children and spirituall children Read Page 1110. b all Howe we shew our selues to be none of Gods Children and what wee must doe if we will haue God auow vs for his Children 1110. b 50 Children comprehended and receiued into the number of Gods people 1027. b 40.50 The heathen vsed to burne their Children to their Gods Looke well on y t place 523. a 60. b 10. c. Whether God punisheth the Childrē for the fathers offences 189. b 10.20.30 c. 190. all What is the chiefe exercise and studie of Gods Children 97. b 50 Notable doctrine vpon these wordes All were put to the sword euen litle children and all 83. b 50.60 What is required in vs or else wee can not bee the Children of God 62. b 10 The Children that come of Christians are alreadie chosen of God to be his flocke c. 9. b 60 Why the diuelish geerishnesse which the wicked vse to ouerthrowe Gods Children with all c. shoulde not put vs out of hart 75. b 10.20 What be the blessinges of God on the Children of the faithfull 190. b 10.20.30 We be of Gods Church and therefore are his Children 62. a 50.60 The diuels were sometimes as y e Children of God Read the place 170. b 10 The verie cause why God commaundeth fathers to teach their Childrē 129. a 40 Howe we ought to traine vp our Children in the doctrine of the trueth 129. b 30.40.50 What Parentes should doe if they see their Children despisers of God c. 297. b 60. 298. a 10 How Fathers would haue their Childrē resemble them 215. b 50.60 An exhortation to Children touching their duetie of obedience to their parentes 216. b 10 The behauiour y t. Children are bounde by Gods lawe to doe to their Parentes 213. b 10.20.30 Wherein Children doe wrong vnto God in disobeying their fathers and Mothers 213. b 50.60 Children must not misbehaue thēselues when their parentes are too sharpe vnto them 216. b 40.50 Most excellent doctrine vppon these wordes It is not spoken to your Childen c. 456. a b al. 457. a 10 How far the duetie of Children to their parentes should extend 218. a 50.60 The wel bringing vp of Children complained of 474. b 20 An exhortation to such as haue Children to see to their good bringing vp 474. b 40 It is no small honour that God doth to men and women in giuing thē Children Read that place aduisedlie 474. a 50 How disorderedlie fathers do bring vp their Children in these dayes 326. b 10.20 The wicked trade of Fathers trayning vp of their Children 215. b 50 60 Whereby God will haue his Children knowen in this worlde 327. a 30 Choose Notable doctrine vpon these words In y e which place thy God shal Choose 496. a 40.50.60 and b all 497. a 10 Why God saith he will choose a speciall place to put his name in 509. b 20.30 No worthinesse at all in the Iewes why God should choose them to bee his people c. 407. b 30.40.50.60 and b 10 Why God among all nations of the world did choose the ofspring of Abraham 420. a 60. b 10 The cause why God did choose the Iewes to bee his people and no other nation as well as them where two pointes worth the noting are inferred 437. a all Chosen Most pithie doctrine vpon these words Therefore hath hee chosen c. 165. b 40.50.60 and 166. a 10.20.30.40.50.60 Howe tenderlie God loueth such as he hath chosen and meaneth to take for his flocke 1004. b 50.60.1005 a 10 What will become of vs if we imagine God to bee bounde to vs because he hath once Chosen vs. 148. b 10 It is not enough for vs to knowe that God hath Chosen vs to himselfe 166 b 10 What wee ought to doe seeing GOD hath Chosen vs to be his 170. b 20.30 The end whereto God hath Chosen vs. 171. b 50 The end why the Iewes were Chosen to be Gods people 910. a 30. Looke Elect and Faithfull Choosing From whence the cause of Gods Choosing of vs doeth come 420. a 50 Of Gods Choosing of our forefathers and the cause thereof 168. b 40 The Preaching of the Gospell is a kinde of Choosing 166. a 40.50 What we haue to learne by this that the place where God would be worshipped belonged to his own Choosing 509. a 60. b 10 Of a second Choosing that God vseth what it is and howe 166. b 40 A notable Choosing of vs by the Gospell and the Sacraments that God vseth 166. b 20 Faith whereby we tast the worde is a seconde sort of Choosing 166. a 60 Looke Election Christ. To what ende the comming of Christ from the bosome of his father serued 1247. b 20 Christ is the perfection and life of the law 405. a all How the
Dooing well 36. b 30 That we must put the doctrine of Dooing that which is good and right in the sight of God in vre 519. b 10.20 Men are oftentimes turned from well Dooing by their foolish curiositie why 522. a 40.50 The papistes cling to their doctrine of freewill when there is any question of Dooing well 38. a 40.50 Dooings The true foundation of all our enterprises Dooings and affaires 74. a 60. b 10 In what cases it is good reason that we shoulde be confounded in our Dooings 86. b 50 Why men to their owne seeming when they haue doone amisse doo thinke their Dooings are not euill 343. a 40.50 Gods promises stande not vppon mens Dooings 157. b 10 God is not bound to giue vs an account of his Dooings Reade that place 338. b 40.50 We must not goe on still to allowe our owne Dooings and why 123. b 10 We must shewe by our Dooings that we take God for our father c. 171. b 40 Of two thinges that are requisite if wee intende to glorifie God in all our Dooings 89. a 50 They that correct not euill Dooings when they may are guiltie thereof themselues as how for example 550. b 10.20 What we must doo if we woulde haue God to blesse our Dooings 86. b 40 Howe we shall be sure that God dooth auow all our Dooings 88. b 50 Howe farre foorth wee must inquire after Gods Dooings 356. b 50.60 and 357. a 10 If God allow all our Dooings then is it perfect righteousnesse 518. a 10.20 Looke Workers Dotager The cause why the heathen are so hardened in their owne Dotages 123. a 30 How the heathen thought of their own Dotages 123. a 20 Doubt A principall Article of faith Papisticall that men must stande alwayes in Doubt whether God will saue them or no. 1076. a 10 Of such as Doubt of their saluation and that they ought not so to doo and why 1063. all Doubts What Doubts worldlings cast in their heads to cut off charity to the poore and distressed 583. b all Of the Doubts of the Papists and from what thing they doe proceede 515. a 10 Drawe Of the meanes that God vseth to Draw vs vnto him and why and how wayward and vnthankfull we be in that case 520. b 40.50.60 283. a 10.20 c. 155. a 10.20 164. b 10. 186. a 10 What Gods pleasure is when he dooth Drawe men to saluation 82. a 60. b 10. 155. a 10.20 164. b 10 No doctrine in poperie to Drawe men vnto God 187. a 20 What we haue to do seeing God doeth Draw vs to himselfe 187. a 30 From whence God doth Draw vs whither and for what cause 503. b 10.20 457. a 30.40 Drawne What we must doo when wee see that God hath Drawne vs vnto him c. 78. b 10 Drinke Drink of dates and by what name they of the East countries called all their compounded drinkes 1020. b 60 It is not lawfull for vs to eate or Drinke without faith what that meaneth 559. a 20. 558. a 10.20 Much mingled Drink made in the East countries and why 1020. b 50.60 Drinkes The chastisements which God sendeth vppon men likened to Drinkes and how 1153. a 20.30 Looke Afflictions and Chastisements Drinking What cleannesse wee must haue in our eating and Drinking 512. b 10.20 511. a 50.60 A difference must be put betweene the Lords supper our common eating and Drinking 512. b 30.40 Notable doctrine touching eating and Drinking meete for euerie Christian to marke 510. a b all Of defacing Gods image by vnmeasurable eating Drinking 511. a 40.50 Why Paul speaking of eating Drinking requireth faith 510. a 20.30.40 In eating and Drinking wee must not obserue the traditions of men 510. b 20 Of eating and Drinking according to the blessing that God shall giue vs. 510. a b all 511. a all Drunkards Whether it was gods meaning to make his people the Iewes Drunkards as the Manichies say 567. a 10.20 The behauiour of Drunkards in their excesse noted 562. a 30.40 227. a al Of certaine Drunkards their beastlinesse when there is a good yeere of wine 511. a 40 Of Drunkards and the meanes which they vse to guzzel in wine strong drinke 1036. a al. Drunkennesse Vnto what vices he falleth that is giuen to Drunkennesse 758. a 30.40.50.60 Rioting and Drunkennes comprehendeth all kinde of vice 758. a 10 The continuance of Gods goodnesse to Lot his beastly Drunkennesse notwithstanding 68. b 10 Of the vice of Drunkennesse and the mischeeuous operation of the same being insatiable 1036. a 20 Of mingling thirst and Drunkennesse together 1035. b 30.40 1036. b 20.30.40.50 Drowzinesse Why God will send the spirit of Drowzinesse vpon men 81. a 10 Dulnesse The fortie yeeres Dulnesse of y e Iewes cast in their teeth 1019. a 10.60 Dutie A briefe summe of our Dutie to God to the world 129. a 30 The Dutie of married folke set foorth at large 225. a b all c. It is not ynough for euerie man to discharge his Dutie in liuing orderlie himselfe c. 129. a 30 Reade with what carefulnesse Moses goeth about the discharging of his Dutie both to God and his countrimen the Iewes 144. a 10 The Dutie of the ministers of Gods word in reproouing 144. a 60. b 10. 22. a 30.40.50 Howe they that are in authoritie be withdrawen from the discharge of their Dutie diuersly Read the place 332. a 10.20.30 c. Euerie man must haue an eye to himselfe and consider how far his Dutie will beare him 730. a 50.60 What kinde of Dutie that is which the child oweth to his parents 213. a 50. 218. a 50.60 Whereupon wee ought to grounde our selues in the doing of our Dutie 333. a 40 The Dutie of such whom God hath put in office to see offences committed duly punished 402. b 10 The Dutie of Emperours Kings and Magistrates 22. a 10 What we must doe if we purpose to doe the things that our Dutie requireth 108. a 20 The Dutie of schoolemasters fathers and all such as haue an houshold 22. a 10.20 A supposed speech that euerie one of vs ought to vse touching the dooing of our Dutie 74. b 10 God in his law respecteth not our abilitie but our Dutie 945. b 50.60.946 a 10. Looke Charge and Office Duâ—ies How men deale touching their Duties one to another and duties towards God 629. b 10.20.30 c. The lawe teacheth vs to know our Dutie Reade the place 112. a 20 What is the cause that wee be so colde in performing of our Duties 74. b 30.40 Dwell Howe God doth Dwell in vs and what we are taught to do thereby 289. b 30 40.50 336. b 40.50.60 337. a 10 Why God will dwell in euerie one of vs seuerally 336. b 20.30 What the Iewes ought to haue doone seeing God vouchsafed to dwell among them 290. a 60 That God dooth Dwell and
thinke they feare God well wheÌ„ they haue some fond deuotion towardes him as wee see in Poperie where euerie man sayes that his intent is to serue God but after what fashion Euen euerie man after his owne fansie But y e obedience which God requireth at our hands in yeelding our selues wholly to his worde and the reuerence which wee owe him as to our Father and King are things vnseparable Wherefore let vs marke well that if we be minded and desirous to come together as wee ought to doe Gods worde must haue all authoritie ouer vs so as our receiuing thereof bee not onely to confes it with our mouth but also to frame our liues wholly thereafter For if wee will needes liue after our owne swindge and euerie of vs doe what seemeth good to himselfe God holdeth scorne of vs and disclaimeth vs though wee protest to feare him and serue him neuer so much For it is no reason but that he should be heard specially seeing he taketh paine to teach vs. That therfore is the first point Againe let vs vnderstand that our keeping of Gods Lawe Psal. â—6 â— and our walking according to his will doe not aduauntage him at all for what can he receiue at our hands But it is to the end that the world may know that we feare him that is to say that wee take him for our maister that we would faine be wholly his and that he should gouerne vs. That is the effect of the matter that Moses sheweth here Howbeit forasmuch as Churches are oftentimes defiled with hypocrits and wicked folke which crowde in couertly who notwithstanding are worthie to bee euen thrust out of the world Psa. 5â— â— Let vs marke what is saide in the fiftieth Psalme where God declareth that he separateth his true seruantes from such as falsely abuse his name so as his voyce thundereth to summon those that feare him aright and haue not couenanted with him vnfeynedly nor serue him onely with Ceremonies but also in very deede them will he assemble together And on the contrarie part hee vpbraydeth those that take his name in their mouth and yet notwithstanding doe take part with robbers murderers theeues and traytours Therefore when men will needes match GOD and the diuel together after that fashion as it appeareth that most men doe God complaineth of it and protesteth that it shall not scape vnpunished Now if he shewe such a separation aforehand Let vs bee well assured Matt. 25.33 that when the day commeth wherein the Goates shal be put asunder from the Lambes the shame of such as haue preaced after that sorte into Gods Church shall then bee discouered and they shal be abhorred of all creatures as they deserue But in the meane while let vs see that wee separate our selues from them as neere as we can and when we see such vncleannesse at leastwise let vs beware that wee mislike them and let vs pray God to rid and cleanse his Church of such infections Howsoeuer the case stand let vs be mindeful of the thing that Moses speaketh in this text whensoeuer we intende to meete together in the name of God Afterward hee addeth that when wee our selues haue walked in the feare of God euery of vs must teach his children to do the lyke Wherein we see that it is not enough for euery man to discharge his duty in liuing orderly himselfe but that we must to y e vttermost of our power procure the coÌ„tinuance of Gods honor and seruice after our deceases And in good fayth is it reason that Gods name should be buryed with our death We know how flightfull our lyfe is but Gods glory must indure for euer without decaying Esa. 40.6 1. Pet. 1.24 Iude. 25. Therfore let vs learn our owne duetie that is to walke righteously all y e time of our lyfe and to indeuer to traine vp our children aright so as religion may florish and prosper when wee be dead and God be alwayes honored in the world that his name may be called vppon purely And that is the very cause also why God commaundeth fathers so straightly to teach their children For the coulde well send his creatures into the worlde though no man had any speciall care of them but hee chargeth fathers to bring vp their children And why To the ende they should knowe that they must yeelde an account of them And for the same cause also doth he communicate his name vnto them Mal. 2.10 For the title of father belongeth to himselfe alone but yet hee honoreth men so much as to grant them the name of fathers And to what ende Matt. 23.9 That they should be the earnester and carefuller in teaching their children their dueties So then let vs doe our indeuour that there may remaine a good afterspring after our decease so as Gods Church may florishe still and his name be worshipped from age to age And wee ought to labour so much the more in that behalfe because wee see how the diuil practiseth to ouerthrow all that euer is builded in the name of God So farre of is it that the fruite which ought to come of the Gospel doth ripen that men doe labor to plucke it vp or else to marre it and to turne it out of the owne kinde Sith wee see this ought we not to bee the more prouoked to doe the duetie that is commaunded vs here Without going any further what is to be seene heere among vs The Gospell hath bin preached to vs now a long time and yet for al that what maner of ones are they which haue bin borne of all this time to whome God hath grauÌ„ted the grace to be suckled with Gods word euen from the teate and to bee brought vp in it lykewise so as they being then but little babes did neuer see any of the diuelish abhominations of poperie and therefore ought to bee euen throughly soked in the doctrine of saluation what maner of ones are they doth it not appeare that most part of them are so frowarde as if they were the brood of Serpents The world may see that they despise God openly and commit such wickednesse and lewdenesse that there is much more honestie and more shewe of Religion among the Papistes than there is among these Seeing then that thinges are so farre out of order and the diuill indeuoreth to put all to hauocke ought we not to be the more inflamed to doe our indeuer that there may remaine at leastwise some little seede after our decease so as the remembraunce of the Gospell be not vtterly abolished nor the thing that hath bin set vp so happily in the name of GOD and by his wonderfull power be decayed and pulled downe againe by the enemies Now then seeing that God hath graunted vs the grace and priuiledge to bee called to the hearing of his worde and to haue it set forth in the pure simplicitie among vs let vs vnderstand that we be the more
hereafter Neither was that doone bicause GOD coulde not haue spoken otherwise but bicause it was best for our commoditie and instruction For we know that although men couet to seeme suttle and sharpe-witted yet they cease not to shroud themselues vnder the couert of ignorance when they see that Gods lawe presseth them for then wee woulde faine haue some excuse to exempt vs from the subiection thereof Now if Gods Lawe were not meete to teach the rude vnlearned Psal. 19.8 many would alledge that they be no clarkes and that they neuer went to schoole and so they woulde beare themselues in hande that Gods Lawe bounde them not But in asmuch as we see that God hath stooped to our rudenesse and spoken grosly according to our vnderstanding it bereaueth vs of all excuse and cutteth off all occasion of quarelling so as euery of vs must be faâ—â—e to submit our selues and to acknowledge that there is none other impediment but that wee be stubborne against God and loth to beare his yoke Thus ye see that Gods comprehending of all vnder one particular was to traine vs on as little children which are not of full capacitie to bee taught throughly and perfectly Neuerthelesse that is the true and natural sense of the text as we shall see hereafter For like as God gaue the tenne Sentences as hee termeth them so added he an exposition of them to the ende that nothing shoulde bee darke nor men call the thinges in question and disputation which they had hearde Wee see then that God hath opened himselfe more fullie and shewed howe his will is that not onely fathers and mothers but also all superiours without exception shoulde be obeyed Besides this let vs marke that God speaketh here of the honouring of fathers and mothers of purpose to drawe vs by meanes most conuenient and agreeable to our nature Wee knowe there is such pride in men as they bee loth to sloope one to another and euerie man thinkes hee ought to bee a master And surely it is harde for men to yeelde and come downe so lowe as simply to obey those that are in any authoritie ouer them vntill GOD haue reclaymed them GOD therefore perceiuing subiection to bee a thing so sore against our nature hath set vs downe the termes of Father and Mother to drawe vs to it by a more louing manner Nowe it is an owgly and vnnaturall thing that the childe shoulde not know those by whom he came into the world and by whom he was nourished and brought vp Therefore if the childe disdaine his father or his mother he is a monster euerie man wil abhorre him And why For without Gods speaking without hauing any holye scripture without much preaching vnto vs nature it selfe sheweth vs that the duetie which the childe oweth to his father and mother is such a one as cannot bee broken off Wee see then that the intent of our God is to winne vs to himselfe by setting downe the termes of father and mother to the end we should not be stubborn but come meekly to receiue the subiection that he layeth vpon vs. 〈◊〉 13.1 And because all the authoritie which men haue proceedeth from him he speaketh according to the Lawe of ciuill order meaning tâ—â—t we shoulde be diligent in doing him his due honour and euery of vs on his owne behalfe obey those that haue superioritie ouer vs Ep 6.1 â— Col. â—0 22 1. Pet. 2.18 and euerie man haue an eye to his owne state and calling so as the children honour their fathers and mothers the people the Magistrates and seruants likewise their masters and to be short that there be a good harmonie of concorde among vs according to the order that our Lorde hath set which ought to be inuiolable Furthermore whereas here is mention made of honour it is not ment that children shoulde but onely speake fayre to their father and mother or put off their Cappes or bow their knees to them for God staieth not vpon such things but Honouring importeth much more that is to wit that the children should follow their fathers and mothers counsell that they shoulde suffer themselues to bee ruled by them that they shoulde straine themselues to doe their duetie to them and to bee short that they shoulde knowe that they be not at their owne libertie so long as they haue father and mother That is in effect the thing that God ment by the worde Honour And that it is so we cannot haue a better or faithfuller interpreter of this law than the holy Ghost which spake by the mouth of Moses and of all the Prophets and also of S. Paul For we shall see hereafter Deut. 21.18.20 that God expoundeth the effect of this sentence that is to witte that it is not ynough for children to shewe some reuerence with the heade or with the knee to their parentes but that they must bee subiect to them and imploy themselues in their seruice to the vttermost of their power Eph 6.1 Col. 3.20 And Saint Paules auoching thereof is not to exhort vs to obserue some ceremonie but his meaning is that children shoulde bee subiecte to their Fathers and mothers He setteth downe expresly the worde Subiection So then we see now what this importeth and what the natural meaning of this place is Nowe let vs returne to the thing that I touched briefely before that wee may profite by it by gathering some profitable lesson of it First and formost let children vnderstande that seeing GOD hath giuen them fathers and mothers it is good reason that they shoulde obey them or else they shewe themselues to bee despisers of God and the stubbornenesse which they vse to their superiors concerneth not men nor mortall creatures but is all one as if Gods maiestie and glorie were troden vnder foote Matt. 23.9 It is saide that to speake properly wee haue but one father which is in heauen and that is ment not onely in respect of our soules but also in respect of our bodies Nowe then this honor of bearing the name of Father belongeth peculiarly to GOD alone and cannot agree to men furtherforth than it pleaseth him to make them partakers thereof Seing then that the title of father is as a marke which God hath set vpon men wee see that when children make no account of their fathers and mothers they doe wrong vnto God As much is to bee saide of all â—ch as disobey their princes magistrates â—â—d likewise of seruants that would haue all degrees confounded and raigne without order And for the same cause also did the Heathen meÌ„ apply this worde Godlinesse to that honour that wee giue to fathers and mothers and to all such as are in authoritie ouer vs. Godlinesse to speak properly is the reuerence that wee owe vnto God and yet the heathen notwithstanding that they were blinde wretches knew that God will bee serued not onely in his owne maiestie but also by our obeying
And what did he He executed rigor ynough vppon those whom he listed and specially vpon such as he wist might doe him harme but when he had so begun he let the rest go vnpunished he cared not what came of it so he might reigne peaceably Now at the first sight a man might well say it was a vertue worthie of commendation that he punished those whom God had commanded him Verily and so was it if he had held on that trade still But for as much as he destroyed one sort and spared another sort it is said that God will punish the maÌ„slaughter that Iehu had committed And how may that be Is it manslaughter to haue executed the coÌ„mandement of God Yea after the maner that he went to worke He is said to bee a manslear bicause he had not an eye to the thing that God commanded him For he should haue gone through as he began But he stayed in the middes of his way For as for those whom he punished he punished theÌ„ in respect of his owne peculiar profit He had no regard of Gods honour so the Crowne of the kingdome continued with him Therefore is he iustly accouÌ„ted for a manslear and not a iudge And therefore let vs beware that we take not more libertie than God giueth vs. For he can well skill to moderate his own doings though we take not vpon vs to be more pitifull than he And if wee make our hand of his honor we must pay dearely for it when we come to our reckening before him But if this seeme straunge vnto vs let vs go a litle by degrees see if nature might not be a schoolemystresse good enough for vs if we were not blinded by our wicked affectioÌ„s If a maÌ„ haue children he knoweth well ynough that it is his duetie to teach them and to chastise them wheÌ„ they doe amisse For if he beare with his childreÌ„ and dare not touch them but cockereth them and in the meane while they bee of euill nature may it not bee saide that he is worthie that his children should picke out his eyes and pluck his nose from his face And on the contrarie part if children were teachable meeke of themselues it were not meete that they should bee touched But when a father perceiues his children to bee curst and vnruly if he spare them then men will say that he marreth them and that he sendeth them to the gallowes and that he is the cause of their vndoing Now let vs compare a father with a Iudge Whereas a father ought to chastise his children with roddes a iudge hath an office that passeth yet further Therefore he must haue an eye thereunto and if he doe not he is worthy to haue his eyes put out with the mischiefe as Moses speaketh here of these people saying They shall be as thornes to prick thee on all sides Iosu. 23.13 and to put out thine eyes they shall be as waspes to sting thee in such sort as y u shalt not know which way to turne thee Lo what reward y e Israelites had for their retchlesnesse in that they were not stout in putting the sentence in execution which God had vttered with his own mouth But howsoeuer the case stoode with them let vs learne still to be pitifull For the rigour that is spoken of here must not make vs to forget how God commandeth vs to loue euen our enemies Matt. 5.44 them that persecute vs and to indeuour to doe them good to the vttermost of our power that we may bring them into the right way of saluation Then must we needes haue that Yea and euen when a Iudge vseth rigour his heart must mourne and lament to see a creature that is made after the image of God so dealt withall but yet must he go on still and execute the office which GOD hath committed vnto him These two thinges then are not vnmatchable that is to wit that gentlenesse should bee vsed in the executing of Iustice so as our wicked moode should not carie vs away but that we should alwayes hold vs still to this point of louing euen those that shall haue done vs the worst they could Thus ye see howe we ought to put this doctrine in vre Gods intent is not to stirre vp his people to crueltie his meaning is not to bereaue them vtterly of all compassion and yet notwithstanding he will haue misdeedes to be punished And furthermore as touching the lande of Chanaan which hee had purposely appointed to his honour hee woulde not haue it any longer so defyled with such infections For the Nations that had dwelled therein before had as it were defiled the land Nowe Gods intent is to stablish his kingdome there he will bee worshipped vncorruptly there and therefore all abhominations must be rid away For seeing that God will haue his righteousnesse put in vre through the whole world whensoeuer he is knowen in any place so as his trueth is there preached and he hath set his Church in some good order and state men must looke well about them that no offences or defylinges may raigne there For wheresoeuer God is worshipped and serued that place is as a temple dedicated to his Maiestie and Gods temple must be kept holy as it ought to bee 1. Cor. 3. Then is it the greatest and intollerablest treacherie to Godward that can bee when euill doings and crimes are fostered in his Churche Therefore it is not said without cause Thine eye shall not pardon any of all these Nations they must bee consumed vtterly And why first the wickednesse that was among them was ouergreat they were despisers of God and therefore he was faine to be reuenged of them in the end Againe he hath an eye to the benefit and welfare of his Church so as he woulde not haue his children intangled with such as might draw them to euill consequently to theirruine and destruction God then wil haue his people rid of all stumbling blocks Marke that for the second point Moreouer for the third point it was conuenient y t God should shewe himselfe a Iudge to the intent that by beholding such vengeance they might take warning to thinke thus with themselues seeing that God hath done vs the honour to punish such as haue offended vs to giue vs example by them let vs beware y t wee fall not into the same offences for then shall we be dubble to blame Thus ye see how Gods committing of his vengeaunce vnto his owne people to punish such as had bin giuen ouer to all naughtinesse ought to serue all folkes for an example After he hath said so Deâ— â—â— 15. he addeth now Thou shalt not serue their Gods for that would turne to thy decay Although this saying haue bin set downe by Moses alreadie heretofore yet is it not without cause y t he setteth it downe here againe For we soone forget what God commandeth vs if wee bee not quickened vp
then should I looke for the blessing that God hath promised Wee must not thinke to binde him when wee fall to spiting of him so wilfully nor to haue his blessing light vpon vs when we fall to straying out of the right way shaking off his yoke bridle froÌ„ our necke but we must coÌ„trarywise looke y t he should curse vs that his wrath shold light vpoÌ„ vs not only vpoÌ„ our selues but also vpon our childreÌ„ And so we see what instructioÌ„ we ought to gather vpoÌ„ this place Namely y t euery of vs ought to look to himself y t if we purpose to haue God to keepe vs through his fauor goodnesse our howses must not be defiled with robberie deceit neither must our hands be imbrued with stealing filching but to be short we must be cleane from all spottes Yea we must beware that we keepe y e order which our Lord hath commaunded vs Matt. 6.33 which is y t he which is desirous to bee blessed in his owne person in his houshold must looke wel to it y t god be serued honored in his house that there be no filthinesse lurking any where y t there be no whordom no swearing nor no other disorder y t there be not any thing against God nor any euil bolstered or borne out If we doe so then shall wee prosper better than wee doe and although things fal not out as we would wishe to the worldward yet will God graunt vs the grace to bee contented with his only blessing which wil satisfy vs more than if we had all y e heapes of golde siluer that were possible to be imagined But on y e contrary part if a man haue not a care to keepe his house pure and cleane as a teÌ„ple of God y e thing y t Moses speaketh here must needs be performed y t is to wit Gods curse must come into it accordingly as it is sayd in y e prophet Zacharie Zach. 5.3.4 that this same curse possessed al y e houses of that time because iniquitie reigned in theÌ„ and departed not from them Will wee then haue God to shed out his blessing vppon vs Let vs be sure that we clense both our selues our houses from all filthinesse and then will the curse depart from thence out of hand But if wee cease not to prouoke Gods wrath by abusing his patience too long hee will kindle a fire that shall neuer be quenched and if wee fall still asleepe hee will wake vs to our cost and when we think our selues to be escaped then shall wee be new to begin And therefore let vs be circumspect to preuent the mischiefe specially sith wee be warned yea warned by our God himself Wherein hee sheweth vs what a care he hath both of our worldly welfare and of our saluation Now let vs kneele downe in the presence of our good God w t acknowledgement of our faults praying him to voutsafe to make vs feele theÌ„ better than wee haue done so as it may make vs to resort vnto him to be sorie for our sinnes and to condemne them that we be not so froward as to spite him to harden our selues but that we may haue a meeke plyable heart to receiue al his warninges correctioÌ„s in such wise as we may haue the skill to fare y e better by them And so let vs say Almighty God heauenly father c. On Thursday the fifteenth of August 1555. The Lviij Sermon which is the first vppon the eight Chapter Keepe al the commaundementes which I haue commaunded you this day to do them that yee may liue and encrease and go in and possesse the land by right of inheritance which the Lord swore to your fathers 2 And be mindfull of al the way wherethrough the Lord thy GOD hath made thee to walk these fortie yeares in the wildernesse to the intent to afflict and try thee that hee might knowe what is in thine hart and see whether thou wouldest keepe his commaundements or no. 3 Hee afflicted thee and made thee to endure hunger and fedde thee with Manna which neither thou nor thy fathers knew to make thee to know that man lyueth not onely by bread but that man lyueth by all that euer commeth out of the mouth of the Lord. 4 Thy rayment hath not worne vpon thee neyther hath thy foote beene swolne all these fortie yeares HEre againe Moses sheweth y e people y t God gaue not his law in vain but that his will is to haue it kept and that is the way for vs also to fare y e better by it True it is that whensoeuer any man speaketh to vs in Gods name we must haue our eares open to heare what is tolde vs for by that meane doth faith come Rom. 10.17 But yet must we bring our handes and feete with vs also to offer them obediently vnto God Rom. 12.1 to imploy all the power that hee hath giuen vs in his seruice Therefore let vs not come hither onely to haue our eares beaten with the thinges that are preached vnto vs but let vs also apply them to our vse Instruction must be matched with practise or else we shall neuer knowe what hath bin shewed vs and taught vs. And so we see what we haue to beare in minde Moreouer let vs marke that Moses thinketh it not enough to haue sayd these things at once and away but he repeteth them againe for a larger confirmation Looke sayth he that thou keepe the commaundements which I inioyne thee not to the end thou maist knowe them at thy singers endes or bee able to vtter them with thy mouth that is not enough But thou must put thâ—â— in execution And to confirme this matter the better hee addeth a promise saying That thou mayst liue and increase and go into the land which the Lord thy God did sweare vnto thy Father This hath beene expounded alreadie heretofore and there remaineth no more to doe but onely to renewe the remembrance thereof according also as we see that y t was intent of Moses or rather of y e holy Ghost Now theÌ„ our Lord altâ—reth vs to him by promises of purpose to giue vs y e better corage to serue him he doth it of his own free goodnesse without being bound thereto For he needed no more but to say the word he hath authoritie to commaund vs what hee listeth and it is our part to obey him Why then doth he ad his promises but to win vs by louingnesse lyke a father who though he haue al soueraigntie ouer his childe doeth neuerthelesse vse gentlenes in promising to y e inteÌ„t his child shold serue him with the cherefuller heart True it is that the child is bound therto aforehand by nature but yet when hee seeth his father so vpright towardes him as to offer him more than his duetie it moueth him the more if he be not
in very dede But what We welter in our own dung euen till we do as it were stinke in it without any care or regard at all And that is the cause of such contēpt of the gospel of such vnthankefulnes as is seene almost euery where Yet notwithstanding it behoueth y e faithfull to consider of how great value it is 2. Cor. 5.20 y t God receiueth them to mercy sheweth himselfe to be a father to them that such as are appointed to preach his word are as witnesses to certifie vs y t God beareth vs such fatherly loue Trueth it is y t this was accōplished by our Lord Iesus Christ for he was the only priest and y t that which wee do is not to take his office vpon vs but onely to approue ratifie the thing y t he did Hebr. 5.6 And therefore let vs marke well that it belongeth onely to our Lord Iesus Christ to assure vs of the loue of God his father but yet doth he also witnes it vnto vs by y e mouthes of such as preach the Gospel in his name It hath bin told vs herewithall that the things which were figured vnder y e Law Col. 2.17 haue bin performed in his person For the high priests when they blessed the people had a solemn ceremony of lifting vp of their handes as though they made an offering vp of all the people vnto God Likewise whē Iesus Christ wēt vp into heauen he vsed y e same fashiō by lifting vp his hands to blesse his disciples Luke 24.50.51 in whose persons hee pronounced a general blessing vpon y e whole body of his Church We see then y t the figures of y e Lawe belōg to vs at this day howbeit not as touching the outward vse of them but as in respect of the substance truth of thē Wherby we be warned to get vs to our Lord Iesus Christ who bringeth vs y e full accomplishment of all thinges And we must vnderstand y t although he be not now conuersant in y e world to blesse vs yet will he haue vs to bee made partakers of the same blessing by meanes of y e gospel when it is preached among vs. This is the effect of the thinges which we haue to gather vpon that place Now Moses addeth That God hath giuen the Leuites no portion among their brethren but that he himselfe would be their portion and heritage Yea but yet for all that he appointed them y e tenthes first-fruits as is shewed in the fourth booke of Moses Num. 18.21 Now then Gods assigning of a portion vnto thē was in such sort as they possessed not any Lande or inheritance more thā their townes suburbs for their cattell But yet tooke they the tenthes firstfruits all other such things of all y e people Herein God had a cōsideration y t such as he mēt to dedicate to y e seruing of himselfe should be w tdrawen frō all worldly affaires y t they might intend to y e seruing of God Gods intent then was y t the Leuits their children shold not giue thēselues to husbādry such other things And why For they had ynough to do to discharg thēselues of their dutie otherwise y t is to wit in calling vpō the people to folow Gods cōmandementes to keepe his couenant so as religion might continue vnapaired faith might haue his full force so consequently y t God might be honored Also they had the Sacrifices which serued them in steed of Sacraments at y t time they were many in nūber because the people could not otherwise be held in order they would easily haue bin mard if they had not bin restreined w t many bridles That therfore was ynough to keep y e Leuits occupied And for the same cause God gaue thē a portion beside the tithes that they might haue wherwith to finde mainteine thēselues while they were a doing of their duties But this hath bin corrupted falsified by the papistes For they haue borne men in hand that tithes belong to thē by Gods Law And why because as they say they belonged to y e Leuits But they consider not y t the Leuites were inheriters of the land of Chanaan as well as those y t were of the tribes of Iuda Beniamin Ephraim Manasses and all y e residue In respect whereof it was meete they shold haue had their portiō with their brethren they ought not to haue bin excluded or banished frō it for y e inheritance of the land was cōmon to them all therfore was it meete y t they should haue had their part of it Yea but God recompensed them after an other fashion It were meete then y t the Pope al his rable shold shew how y e inheritances of all landes belong to thē then might they therepon demand their tithes Thus ye see how this text hath bin miswrested But yet for all this let vs beare in minde howe S. Paul saith 1. Cor. 9.13 y t euen at this day it is Gods wil y t they which preach y e gospel should be nourished and mainteined as well as the Priestes had their liuinges appointed thē in old time 2. Cor. 3.6 S. Paul demādeth in way of cōparison whether y e spiritual seruice y t is yelded to God nowadaies ought not at the least to be asmuch esteemed as the seruice y t was vnder the figures of y e law Now it was Gods will y t such as serued at the altar should be mainteined by the altar therefore it is good reason y t such as at this day doe serue Gods Church in bringing thē his word should also be nourished and mainteined Thus ye see y t the way to vnder stād this text a right is to take S. Paul for our expounder thereof But to conclude peremptorily y t tithes belong to the preachers of y e gospel is to grosse an abuse fondnes Neuertheles we must mark also y t it is not our Lords meaning y t ydols or idle bellies much lesse y t such as peruert al order turne vs away from y e seruing obeying of God should be nourished in his Church Now then if the Shepherdes will needes claime to be found at y e common charges of the Church they must looke that they occupie themselues in the seruice of God As how It is no title of idlenes it is no fantasticall dignitie to be called the Shepherde of a Church but it is a kinde of bondage howbeit y t it be honorable And therfore y e party y t is appointed to be a shepherd or minister must looke y t he obey God and serue his people For we can not serue him y t hath put vs in office but by seruing of his Church Yee see then how the Pope al his hangers on are disappointed of the things which they pretend to pertain to them of
saith It is not spokeÌ„ to your childreÌ„ which haue neither seen nor heard of it He meaneth y t he speaketh not of theÌ„ as shal be spoken afterward True it is that at this day when we reade the storie of the deliuerance that was wrought at that time we ought to be moued at it For it is an euerlasting euidence of the care which God hath had of his Church And in y e same we haue a liuely picture to shew vs how God draweth vs as it were out of the dungeon and gulf of death by chosing vs to be of his house and therefore it behoueth vs to make our profit of the thinges that were done then although we saw them not But here Moses reasoneth thus by comparison If I speake to your children saith he yet were it their dutie to make their profit of y t things which they were taught and although they haue not seene the things with their eyes yet ought this recording of them to do them good But as for you ye ought to be better aduised in taking heed to the things y t God hath shewed you For your thanklesnesse is dubble much sorer shal your condemnation be if you profit not by theÌ„ What can ye alledge for your selues if ye giue not your selues whollie to the magnifying of such grace that is to say if ye honor not God seing he hath bought you so dearly and shewed that he setteth so great store by your welfare Seeing that God hath shewed himselfe to be such a one towardes you what is your dutie Here we be put in mind that when our Lord hath made vs to find fauour by experience if we profit not by it to serue him with the better courage and earnester zeale it must of necessitie come to account wee must looke for more horrible damnation in reward of such vnthaÌ„kfulnes But now let vs see what we become the better by gods benefits Hath it not bin sufficiently seene perceiued in our time 〈◊〉 he hath helped vs at our neede howe he hath stretched out his mightie hande If euery man would acknowledge for his own part how many waies god hath shewed himself bouÌ„tiful towards him surely we should be at our wits end Againe let vs loke vpoÌ„ the state of y e Church in generall Hath not god wrought after such a sort on al sides in our daies as if we be not very monsters or at leastwise worse than bruit beasts we must needs perceiue by his miracles y t he ment to shew here how he reigneth in heaueÌ„ But now let vs se how euery of vs is stirred vp therby to serue him Nay it should seeme we seeke nothing else but towels to hid our eyes withal and y t we beleeue not the thinges which are ought to be most apparant to vs. Yet was not this doctrine vttred to no end For if God haue shewed vs by his deeds that â—e dwelleth amoÌ„g vs haue reached out his hand froÌ„ heauen to proue y t all power belongeth 〈◊〉 him and y t he wil be y e sauior of his church yet we beleeue it not but play y e blind bussards and turne our backs vpon him shutting our eyes wilfully when we should take most heed to coÌ„sider in what wise y e Lord hath shewed himselfe to be y e father sauior both of our selues of al y t are his what excuse will there be for vs Ye see then here is a lesson y t toucheth vs. For if euer God vttered himselfe surely we of our time haue seene such deeds of his as are worthy of remeÌ„brance And wheÌ„ men shal reherse theÌ„ a hundred yeres hereafter if y e world indure so long it is certain y t they shal serue to make them ashamed y t shall haue heard theÌ„ spoken of so we may wel say as is said by y e prophets y t the straÌ„genes of theÌ„ shal make their eares to glow y t shal heare of theÌ„ for y t is y e maner of speech which the Prophets vse in such cases And we haue seene these things and had experience of them Now if y e report of them in time to come ought to moue y e people y t shal be then although they shall haue had none other knowledge of theÌ„ ought not we much rather to be moued by them now presently Ought they not to pearce our hearts Must not Satan needes haue vtterly sotted vs wheÌ„ after such perceiuing of gods benefits power we see nothing at all but go on stil conceiue nothing Is such blockishnes to be borne with No verily And therefore let vs bethink ourselues consider wel how god hath wrought in gathering vs together in that we can worship him purely as he requireth Who is he be he a citizen borne or a stranger which hath not cause to say lo how my god hath so vttered himselfe to mee as if I had seene his hand come downe from heauen to me in some visible shape For what hope had they which are here townsmen borne to be either in libertie or to be but eueÌ„ a mean people Insomuch as it seemed y t al should haue gone to wrack come to vtter ruine ere this time As touching y e Gospel this citie was but a hellish gulfe of superstitions and diuelishnes as was to be seen euerywhere and al maner of abuses ydolatries practises of Satan did so reigne in it as there was no likelyhood that euer there shold haue bin any roome for Gods grace And therefore those whom God hath visited so louingly and to whom hee hath vouchsafed to come home into their houses to seeke them out haue good cause to glorifie him And as for them y t are come out of forrein countries and are gathered together here as it were into one flocke what can they say but that our Lord hath performed y t thing towardes them at this day which he spake so long ago by his prophet Esay Esa 2.3 〈◊〉 17.25 namely that he would make charyots and wagons trotte apace through the world to bring folke from al coasts to serue worship him in his Church Nowe then if we looke not vp at such things surely it wil be no excuse or shift for vs to say I thought not on these things because they were not knowen to me for God sheweth vs theÌ„ apparantly ynough so as we need but to opeÌ„ our eyes to see them Thus ye see how we ought to practise this lesson nowadays where it is said I speake not to your children which might reply that they neuer sawe nor heard of these things For looke what you ought to know as coÌ„cerning Gods power he hath done you to vnderstand it by his deeds And now by the way let vs be contented with the experience which we haue had of the goodnesse and power of our God in his redeeming of vs from y e endles confusion wherin we be al
it is done for our infirmities sake because God seeth that wee haue nede to bee quickened vp And therefore all the promises of the lawe are as strokes with y e spurre Besides this we must also come backe to the doctrine of S. Paul which is that whatsoeuer promise with condition God doe make vs in his lawe Gal. 3. â—â—â—â— 12. it standes vs in no stead For wee on our side in steade of performing the thinges y t God commaundeth vs doe goe cleane backe from them and by that meanes are farre off froÌ„ all y e benefit y t is behighted vs there Rom. 7 â— And whereas the Lawe sayth hee that doth these thinges shall liue in them that booteth vs nothing at all vntill God of his owne free goodnesse be at one with vs againe For then writeth he his lawe in our heartes Rom. 7.22 23. and we learne to obey him which thing we cannot doe by nature And yet for all that Phil. 3 1â— we doe it not then perfectly but there is still some blemish in our doings so as God might iustly reiect our workes because they be altogether sinfull Neuerthelesse hee taketh them in good woorth and yeeldeth vs reward not as of duetie but of his owne good will Therefore to come againe to the first matter let vs note y t God prouoketh vs to the keping of his commaundements by such meanes as he knoweth to be most conuenient for vs. Geâ— 15â—â— Exod. â—â— â— Psal. â—â— â— 144.15 Rom. â— â—â— And that is the cause why he sayth that if wee be wholy his he also is ours and y t if wee draw neere vnto him he will drawe ny vnto vs will blesse vs he wil not only prosper vs in this transitorie lyfe but we may wel hope for a far greater reward in y e kingdome of heauen All these thinges are told vs and to what end Not to puffe vs vp with any vaine presumption as though wee were able to deserue aught at Gods hand but to incorage vs the more to doe well seeing that our God which might well exact the performance of all that is conteined in his Lawe without allowing vs any rewarde all doth neuerthelesse voutsafe to binde himselfe freely of his owne accord Marke that for the first point For we see here y t Gods promising of all these thinges to that people was not for any obedience that they had yelded vnto him for the land had bin promised to their fathers yea euen by othe long before they were borne And if a man speake of the time that was to come we see that God had no respect of that he looketh not that the people should behaue themselues so well as to receiue reward of him for it but he sayth I haue already promised you the land yea I haue promised it you for your inheritance to the intent ye should not thinke ye haue gotten it by your owne purchase And for proofe thereof I assured it vnto you by free gift before you were begotten but yet if yee intend to inioy it take heede that yee giue your selues to me Here yee see how God preuenteth all deseruing he regardeth not what wee haue deserued but whereas he seeth vs to be wretched and destitute of all goodnesse so as he findeth nothing but sinne in vs whereby we deserue to be reiected yet neuerthelesse he of his owne infinite mercie bindeth himselfe vnto vs telleth vs he will doe vs good as though we had serued him according to his law Marke y t for one point And thereupon he ceaseth not to say Do the thinges that I haue commaunded you that ye may inioy the benefites that I haue promised you The reason is that he will not haue his goodnesse dalyed withall If he be liberall he will not haue men to abuse it as they commonly doe When it is told vs that all that euer we haue at Gods hand is of his onely free gift wee beare our selues in hand that we haue leaue to doe euill and to liâ—e euery man after his owne lyking and that it is no matter what we doe But God will not haue his gratious goodnes so disgrace For his shewing of himselfe fauorable vnto vs is to another end and purpose namely to prouoke vs to loue him againe and that because wee finde him so good a father we should be lykeminded againe towardes him behaue our selues as his children That is the thing which Moses telleth vs here when hee sayth Looke that yee obey your God if ye minde to possesse the land which he promised to your fathers For on the one side hee sheweth that the land of Chanaan was an heritage of free gift and yet hee forbeareth not to tell them that they must not dallie w t God in abusing y t liberalitie of his but so much the rather both loue him feare him And when they see that God hath powred out the great riches of his mercie so vpon them the same ought to inflame them to say let vs giue ouer our selues wholy to our God Seeing that hee hath sought vs out of such time as wee were gone from him preuented vs w t his goodnesse not respecting our vnworthinesse but taking occasioÌ„ of himself to doe vs good let it kindle y e greater desire in vs to submit out selues to his power and will And whereas Moses speaketh here but onely of the land of Chanaan of the fruites that the people should gather there for their finding and sustenance it is not for that God meant not to leade the faithfull any further than so at y t time for it is certeine that they had the promise of life after the same maner as it is conteined at this day in the Gospell And therefore it is horrible blasphemie against God to say y t God held the people of olde time lyke swine in a stye and that they had no more but a certeine figure of y e spirituall good thinges which are giuen vs presently in these dayes as that wretched caytife sayd which was punished here who turned all thinges vpside downe was so bold as to belke out this heresie y t the olde testameÌ„t was nothing else but a figure insomuch y t euen Abraham the father of all the faithfull had but a fantasticall faith and knew not God aright And for proofe therof quoth he he worshipped Angels in stead of God had no knowledge of the euerlasting lyfe Loe what cursed stuffe here was for we know saith S. Paul y t the fathers of old time were the childreÌ„ of God Gal. 4.1 heires of y e kingdome of heaueÌ„ as well as we There is but this difference y t they were lyke young children but yet for all y t they failed not to possesse y e benefite howbeit y t they were stil vnder tutors and gouernours according to y e similitude that S. Paul alledgeth there The auncient fathers had
so let vs all say Almightie God heauenly father c. On Thursday the vij of Nouember 1555. The XCix. Sermon which is the third vpon the sixteenth Chapter 9 Thou shalt recken seuen weekes from the time that thou biginnest to put the sickle into thy haruest thou shalt begin to recken seuen weekes 10 Afterward thou shalt keepe the feast of weekes to the Lord thy God with a freewill offering of thy handes which thou shalt giue as the Lord thy God shall haue blessed thee 11 And thou shalt reioyce before the face of the Lorde thy God both thou and thy sonne and thy daughter thy Manseruaunt and thy Maid seruaunt and the Leuite which is within thy gates and the straunger the fatherlesse and the widowe which are among you in the place which the Lord thy God will choose to set his name in 12 And thou shalt remember that thou wast a bondseruant in Egypt and thou shalt keepe and do these ordinances MOses teacheth heere of the seconde great solemnitie which was kepte yearely among the Iewes and that was to giue God thankes after the gathering of their haruest And this day was named Pentecost that is to say fiftie dayes because there were seuen weekes betweene Easter and that so as there were nine and fortie dayes betweene those feastes whereunto one being added for the feastday it selfe made fiftie And the Greeke worde signifieth the same thing but the Hebrewes called it the feast of weekes and all commeth to one thing Thus then we see now what this feast wherof Moses speaketh here that is to wit a meane to put them in minde to honor God for sending his benefites to the sustenance of man And this concerned all manner of fruites of the earth Howebeit vnder one kinde all the rest were cōprehended as if God had exhorted his people to confesse that all good thinges come of him The summe then is that we must acknowledge not onely that God hath set vs in this worlde but also that he sheweth himselfe continually to be a fosterfather and that he mainteyneth vs and that he maketh the earth to yeelde fruite to finde vs withall and at a worde that we liue by his meere liberalitie True it is that this ought to be done at all times of our life howbeit by reason of mens grossenesse it was requisite that there shoulde bee yearely a feast kepte vppon some one certaine day of the yeare Moreouer as I haue tolde you alreadie the feastes of the Iewes serued not only for the benefites that God had bestowed vppon them alreadie but also for a seruice And so to be short Gods wil was that the Iewes should giue him thankes one day in the yeare y t therby they might be prouoked to acknowledge all their life after that they were susteyned at his hande so as they should neuer take anie repast but that they shoulde thinke thus with themselues wee haue offered sacrifice to God after haruest whereby wee were put in minde that it is hee which hath sent vs our sustenance Therefore are we hypocrites if we thinke not vppon his goodnesse dayly or if wee turne not to him as often as we eate or drinke to acknowledge him to bee the author of al welfare So then this solemne protestation made once a yere was not a discharge for men to forget God all the rest of the time but rather a meane to make them thinke Goe too we haue kept here a solemne feast for one day that it might be a schooling to vs all the yeare after that if wee haue any thing wherewith to susteyne our selues it is Gods doeing who hath had pitie on vs. But nowe the ceremonie of this feast is no longer in vse and yet the trueth thereof abideth with vs still And so wee receiue good and profitable instructiō by y e doctrine therof by reason wherof it cannot be thought to be needlesse and y t it was written alonly for the Iewes For it was Gods will that men shoulde bee taught by it euen to the worldes end and that they should be put in minde not to swallowe vp Gods benefites into our paunches without thinking vppon him but rather that wee shoulde bee ledde to giue him thankes as oft as we either eate or drinke so that whensoeuer we take any repast we may consider howe it is hee that giueth it vs first opening the heauen to giue moysture and foyzon to the earth and afterward giuing power to the earth to beare fruite and finallie blesseth the Corne when it is sprung vp that it may prosper to yeeld foode vnto vs. Seeing then that we perceiue al these things let vs haue regard to benefite our selues by them True it is as I haue touched afore that we must not haue anie one day certaine in the yeare as the Iewes had neither ought wee also to bee as young children If a man alleadge for his excuse that if hee doe not his duetie let him not vse his reward giuen him as a little childe hath it will not serue to excuse him Folke doe not vse to giue a young childe his breakefast till hee haue prayed vnto God because hee hath not the wit and discretion to doe it vnlesse he bee compelled to it by some certaine order Nowe then if an olde fellowe of the age of thirtie or fortie yeares eate his meate without praying to God he deserueth not to bee beaten with a rodde but to bee driuen away and to bee abhorred as a swine And if hee alleadge I haue no rule as is giuen to young children what is that to the matter Hast thou not discretion enough to do so much of thy selfe Hast thou liued so long in the world and doest thou not yet know that thou oughtest to yeelde God thankes for the good which hee doeth vnto thee Col. 4.5 Therefore it is saide that the Iewes were young children in comparison of the Christians for God had giuen them rules according to their infirmities As now although those thinges bee past away in respect of vs yet are wee the more bounde to acknowledge Gods grace in his feeding maintaining of vs. And why The perfecter y t the doctrine is which is imparted to vs in the Gospel the more plainly ought wee to acknowledge the benefites of our God towardes vs. That is the thing which wee haue first to remember out of this text Nowe it is saide That the people shall resorte to Ierusalem to offer freewill offerings God pointeth out these thinges more particularly in the three and twentith of Leuiticus Leui. 23.17 where he sheweth what offeringes were to bee made on the behalfe of the people Howbeit hee speaketh there but of euerie particular person and hee saith Yee shall bring offeringes according to your devotion For although there was a lawe certaine yet behooued it their offeringes to bee made with a free will and not as by compulsion accordingly as it is saide 2. Cor. ◠7 that God
ydolatrie and superstition is a canker-worme and corruption that infecteth al things And as I saide afore if men had beene well bridled at the beginning surely they had neuer come to such Apostasie that is to say they had neuer withdrawen themselues after that fashion from the obedience of God For what else is Poperie but a corruption which hath drawen all men from the obeying of God so as all became backesliders all haue gone astray and all haue broken the promise of their baptisme And whereof came this but of mens nourishing of the euil by their winking at it and their concealing of it vntil the infection was so spred abrode that both great and small were poysoned therewith Nowe then if wee will holde ourselues in the pure obedience of God let vs doe our indeuour that the mischiefe may bee rooted out from among vs specially being a mischiefe that bringeth so greate an infection with it For it is not possible for vs to scape infection if it abide among vs. And for the same cause the Apostle in the Epistle to the Hebrewes exhorteth vs to plucke vp the wicked weeds Hebr. 12.15 before they bee full groweÌ„ for it wil amase vs when they shal pick out our eyes and yet there is no remedie but it must be so if we suffer them to growe any long time Therfore as soone as we see any euil sprout out we must take it away as much as we can that we may bee quite and cleane rid of it Yea and although one man coulde not be intyced to wickednesse by the example of another yet is Gods wrath kindled and increased still among vs wheÌ„ the euill abideth so vnpunished And therfore S. Paul speaking of the incest that was suffered among the Corinthians 1. Cor. â— 1â— saieth vnto them Put away the euil from among you As if he had said yee wretched men the crime that is among you prouoketh Gods vengeance against your whole Nation if it bee so suffered and therefore if yee intende to be exempted from Gods wrath let not that euill bee suffered or nourished any longer And this is a sufficient proofe of that which I haue touched namely that God in commanding al y e people to put to their hande to the stoning of ydolaters sheweth vs that the thing coÌ„cerneth vs all and that for as much as he maketh vs his attourneys it is good reason that euery of vs should indeuour to discharge himselfe of his duety And thereunto doth God himselfe exhort vs in that hee sheweth vs that the suffering of such euil is an infection deadly plague and that our bearing with the thinges that are cleane contrarie to his maiestie is a prouoking of his wrath against vs. Now remaineth that wee come to this Lawe that a man shall die at the mouth of two or three witnesses but not vpon the euidence of any one wiâ—nesse alone This Law serueth for order of gouernment And indeede the very Heathen were taught by nature to follow this order so as they could wel say it was requisite that a matter should be proued by a cupple of witnesses And this was printed in their mindes because our Lordes will was to holde mankind continually in some kinde of vprightnesse and that discretion should be vsed But we haue this doctrine the better confirmed in that God speaketh it with his owne mouth saieth that a man shall die at the mouth of two or three witnesses and not vpon the report of any one Then let vs beare in minde that thinges ought not to be iudged at al aduenture without lawfull proofe Neuerthelesse it may bee that euen the Iudge himself may sometimes be a witnesse in a matter and yet notwithstanding hee must iudge contrarie to that he knoweth If a maÌ„ say he doth amisse Nay he could doe no otherwise and hee doeth well For if I bee a Iudge and no bodie but my selfe doth knowe a man to be faulty so as I caÌ„ haue no witnes of his doingâ— I must let him alone because I caÌ„not remedy it he must be quit by my sentence And this dealing of mine is no preiudice to my coÌ„scieÌ„ce for I coÌ„demn him before god as he deserueth but yet I let his crime alone stil coÌ„cealed vntil God discouer it and bring it to light Nowe then let vs marke that for ciuill orders sake wee must alwayes obserue this rule that we iudge not but vppon good proofe so as the matter be knowen and verified Hereupon it is saide that there must bee two or three witnesses But sometimes men to couer their faultes and misdeedes wil needes require an infinite number of proofes which thing was to be seene in those lustie blouds which woulde needes be wiser than God and had inuented a very strange lawe here in this citie of Geneua which was that they would not be contented w t two witnesses vnlesse there were a Proctor besides Thus went they about to controll Gods law and all vprightnes of nature and the thing which hath hitherto bin maintained of y e whole world And what was the cause thereof but that they would faine haue committed al manner of lewdnes bleared out their toÌ„gues against god and yet there might neuer haue been any sufficient witnesse to haue conuicted them thereof For had there come two witnesses yea three or foure yet had mens eyes beene bleared and all that had beene nothing Therefore let vs note y t this law was set downe to make vs hold y e meane betweene the two extremities The first extremitie is to iudge of a mater before it be throughly proued for so to do is euil in so doing men are too hastie Therfore is it requisite that there should be a two or three witnesses of it And wheÌ„ there be a two or three witnesses it is not for men to reply as who shold say it were meete that fower or fiue witnesses should be sought for that the matter were neuer wel prooued except there bee a spokesman with the witnesses And that is a flat mocking of God Let vs then beare in minde that seeing our Lord hath told vs that the offender shall dye at the mouth of two or three witnesses it is to bee supposed that y e knowledge of the matter ought to suffice vs so as there ought to bee no wrangling against it but that iustice ought to proceede to execution And we see how needefull this admonition is for vs. For men would euer shrinke back if it were possible if there bee any apparant colour to hyde their misdeedes they beare themselues in hand that their hands are cleane washt of them But here our Lorde summoneth vs saying that if there bee two witnesses y e Iudge must not shrinke backe for if he do he is confederate companion with the wicked vnlesse he put to his hand to the redresse of their wickednesse Thus we see nowe that in saying that two or three witnesses are
deede they coulde well finde in their heartes that their children were taught what to doe To thinke vpon their houshould businesse and dealinges or to occupy some trade that they might put them to no cost when they came to age but rather that they might reape some profite by them For these wayes there is commonly care ynough But as for the feare of GOD honestie of conuersation and all other vertues they neuer thinke vppon them For as the prouerbe sayes there is no likelihoode that those thinges will bring gryst to the mill and therefore a father can finde in his hart to winke at y e vices of his child so long as he sees no disaduantage to insue of it But there is malice also matched with it insomuch that if a man goe about to reforme their children they will steppe vp against him and fauour their children and maintaine them euen against GOD. And our Lorde payeth them the wages which they haue deserued Wee see howe the veriest pinchpennies in a whole Citie or countrey and the veriest niggardes and vilanes which would gnawe off their fingers endes for a pennie or for a dodkinne to white their teeth withall haue whoremongers to their children who can not but picke their fathers purses for a harlotte will alwayes be crauing The child therefore becomes a robber of his father and yet the father is contented to maintaine him and will be angry that any body should chastise him for it spewing foorth his poyson like a diuell as hee is In deede this is no newe thing for it falles out so in all cases and likewise also in this behalfe Nowe when such thinges are to be seene ought we not to beholde Gods vengeance also Thou art a pinchpenny thou art so giuen to couetousnesse y t thou pinest vpon the ground thou darest not eate one bit of breade but with greefe and yet in the meane while thou hast a Sonne that filcheth and stealeth from thee to maintaine his whoredome Because thou art a despiser of God and a wicked keytife and wilt needes haue thy sonne to resemble thee and thy mainteyning of him after that fashion is a furtherance of his sinne and wickednesse Therfore doeth God recompence thee according to thy desert For thou art worthy to haue thy goods deuoured and to be mocked at of the whole worlde so as all men may beholde thy shame thou thy selfe neuer perceiue it Herein we see Gods manifest iudgement Whatsoeuer it be let vs beare in minde this lesson that if fathers and mothers be negligent they be as blameworthy before God as if they had giuen their children leaue to doe all maner of wickednesse But if they be offended at other men for correcting them for indeuoring to bring thē backe into the right way they shew thēselues to be become starke diuels and y t God hath giuen them vp to a reprobate sense Therefore let euery of vs for his owne part take warning to discharge ourselues of his duetie And let such as haue children take pains to teach them howbeit not for the reaping of any earthly profite by them Truly that may well be an accessarie to it but it ought not to be the chiefe point Wherunto then must they haue regarde Forasmuch as God hath done them the honour to set them in the degree of fathers they must do their best to yeelde vnto him their children whom he hath put into their handes to make true sacrifices of them vnto him that there may alwayes remaine some good seede to honour him withall For we see howe y e scripture telleth vs oftentimes that Gods name must florish from generation to generation And that is to the end y t hauing serued him all the time of our life we should indeuour to the vttermost of our power that there might remain a good ofspring after our decease so as Gods glory might not be quenched nor buried but y t his praise might indure for euer That say I is the marke whereat fathers mothers ought to aime insomuch that euen they y t haue no children ought to haue the same minde and desire yea and to shewe it also by their doings as much as they can possibly What ought he then to doe who is bound to it by some speciall reasō When he seeth a mirrour of Gods grace in his house Psal. 128. it is the blessing which the scripture doth so highly commende as who would say I haue my yong children about me God sheweth me as it were with his finger y t he loueth me hath a care of my house He hath created mee heere yong children of my seede after his own image and they be baptised in his name to the intent I should bee the more mooued to dedicate them to him to frame them to the obeying of him If a man haue such a teaching and such a marke to set his eyes vpon and yet is neuer the more prouoked to doe his duetie must it not needes be that he is worse than a block So then let this respect bee well marked and let men beare it in mind that it may stirre them vp to do the thing that is tolde them heere namely to bring vp their children faithfully if they haue any And moreouer when they see any euill touch or vice in them let them labour to reforme it so as the father and mother may protest that they haue done their dueties Nowe moreouer heere is expresse mention made of stubbornnesse For as concerning peculiar faultes a father and a mother ought to indeuour continually to bring their children into the right way True it is that God ment not to haue other faultes to goe vnpunished When a childe hath any way offended hauing a father or mother aliue it is not meant that hee should be exempted from punishment vnder colour that he is vnder correction of his father and mother But heere God speaketh of an other case which is that fathers and mothers should bring their children before the Iudge to haue them put to death Loe heere is a great extremitie We knowe well what a heartbreaking it is to a father to see his sonne punished by Lawe euen though it bee by some other bodyes meane Then is it not possible for a father to deliuer his sonne to death vntill he haue assayed all the remedies that can bee for otherwise it were against kinde Therefore not without cause is heere mention made of so great pride and stubbornnesse that the father hauing streyned himselfe and done what hee can to the vttermost to reclayme his childe perceiueth that it booteth him not to doe any more and therefore that he must bee faine to deliuer him into the Iudges hande to be put to death And so wee see that fathers and mothers must proceede in chastisesing their children vntill they see them vtterly past hope of amendement And I adde this because that parentes are so out of patience sometimes when
their children will not be reclaymed at the first choppe that for very spyte they let them alone and so their children fall into all excesse But they ought not to deale so Howe then Vntill they finde by experience that their childe is out of measure stubborne and sheweth himselfe to bee of so frowarde and ildisposed nature that hee can not be reclaimed the father and the mother ought to proceede still with that nurturing of him which God commaundeth heere And parentes ought to bee patient in this case for mieldenesse is a vertue right requisite in this behalfe because that if a father trust to his owne courage he shall marre his children if he finde any hardnesse in the teaching of them forasmuch as it is alwayes a painefull thing and yet GOD will haue men to occupie themselues in nurturing of their children notwithstanding the painefulnesse thereof And if they can not frame their children according to their desire but that they will needes take the brydle in their teeth truely it can not but turne to the great griefe of the parentes What say they Ought not one worde to serue to the childe Ought he not to be ashamed if there were any droppe of honestie in him After that manner might a father speake But howsoeuer the worlde go yet must not the creature be left at randon without regarde of winning him to God Wee must rather vse patience still as Saint Paul counselleth vs in speaking of corrections In deede hee telleth vs that we must vse sharpnesse and rigour to moue such as be ouermuch hardened in their naughtinesse but yet hee woulde haue it matched with meekenesse and patience Nowe then what ought fathers to doe Should they bee so far out of patience as to giue ouer the correction of their children No. And therefore let vs learne that in this text fathers for their parte are warned to haue a stay of themselues when they see their children giuen to lightnesse vnconstancie and to misbehaue themselues and that although they cannot winne them at the first nor bring them to such meekenesse as to make them take y e right way of their owne good will yet they must consider with them selues howe it is Gods will to keepe them occupied in that kynde of paines taking and to trye their patience after that manner Thus yee see one other poynt more which wee haue to marke in this text where mention is made of such vnreformable stoutnesse and stubbornesse as fathers and mothers doe finde to bee past remedie in respect of themselues and therefore are faine to resort to the Iudge Nowe let vs come to the euidence that is to be giuen by the father and the mother It is said that they shall come to the gate for that was the place of iustice in olde time So then they shall repaire to the seate of iustice and there say This sonne of ours is stubborne against vs froward wee haue assayed to reforme him cannot preuaile with him He is a riotour a drunkarde and therfore wee put him now into your handes Gods will is that vppon this euidence the chyld shall bee stoned to death And it is not without cause y ◠he giueth such authoritie to fathers and mothers For it is not likely that men wil be so cruell as to spill their own bloud that were vtterly against nature Therfore it is good reason that y e father mother should bee beleeued without further scanning or sifting of the matter seeing the case concerneth their own children For it were a shaming of the father mother to driue them to bring witnesses against their own children their dealing by ordinarie maner of inditement should be a derogation to the degree wherein God hath placed them And seeing such prerogatiue is giuen to men they ought to haue the more regard of their duetie But Gods will is that the father and the mother should be beleeued And why Because hee hath printed ingrauen such an affection naturally in their hearts towardes their children as that they had leuer to dye than to do them wrong Nowe if a man bee so wicked and beastly as to practise any thing falsly against his owne childe and to shewe himselfe voyde of the louing kindnes which our Lorde hath printed in mankind and whereof some footesteppes and sparkes are to be seene euen in the brute beastes what a thing is it that a man should so farre ouershoote himselfe And therefore parentes see here what honour God doth them in making them to be beleeued against their children which thing ought to make them to inforce themselues the more to loue them and to bring them vp with al gentlenes yea and euen in their chasticing of thē to vse the rule that Saint Paul giueth vs Eph. 6.4 which is that parents shoulde not put their children out of heart by their ouergreat rigour For dyuers tymes it falleth out that a chyld is put out of heart because he sees his father vse no mieldnesse towardes him nor any reason or loue in his doings Therefore must discretion be vsed in this case And to bee short let vs note that the more honour GOD doeth vs the more are wee bounde to doe our dueties As for example such as are aduaunced to any degree or state of honour ought to consider that GOD hath bounde them exceedingly and that they ought to strayne themselues the more to doe their duetie and this belongeth generally to al states But it is sayde here expressely concerning fathers and mothers And therefore such as haue children must looke that they loue them after such a sorte as they may well keepe themselues from abusing the power and authoritie which they haue of God for it is not committed to them to that end Also it is declared heere further that the father and the mother may not accuse their children iudicially vnlesse they finde them vnreformable I haue tolde you alreadie that this place speaketh of punishment by death For if fathers and mothers fall to putting of their children to death before they haue vouchsafed to take paynes with them to see them well instructed ought they not to bee coupled with them as causers of their destruction A father perchaunce will say I haue not consented to my sonnes lewdnesse I haue let him alone Yea but shouldest thou haue falne asleepe when as God appoynted thee to keepe watch Thou shouldest haue guyded thy childe so as hee shoulde not haue stepped one pace but thou shouldest haue beene at hande to direct him Thou wouldest haue guyded a brute beast and hast thou made no reckening of thine owne seede Thou lettest the creature alone which is formed after the image of God whereof notwithstanding thou wast appointed to bee the keeper and thinkest thou to scape by so try fling an excuse Then if fathers and mothers come to this plunge of shewing their children to haue beene sturdie and vnreformable if they can not first protest
helpe which children owe to their fathers and mothers Therfore whosoeuer yeeldeth not honour to his father and mother is here cursed of God We haue well seene heretofore the punishment that was appointed for them Insomuch that if any man had disobedient children being brought before the Iudges they were vppon his single witnesse to be stoned to death and so such infection was to bee taken away For it is an vnkindly and accursed thing that the children should set themselues against those which brought them into the world and haue brought them vp and haue taken so much paine and care for them For wee knowe that a father occupieth as it were the roome of GOD towardes his owne children and ofspring It followeth then that hee that so lifteth vppe himselfe against his father or his mother doth manifestly dispise God euen as if he were a contemner of all religion Now heere by y e way God telleth vs that although Iudges and Magistrates do not their dutie or if he y t hath done the wrong to his father and mother bee bornewith yet is he not therfore escaped For many crimes lie buried in this world which notwithstanding God reserueth and early or late they must come to acount Let vs marke well then that heere is no more speaking of the execution of Iustice which is to bee done by meane of law for that hath beene spoken of afore but God declareth y t although they which haue offended through disobedience be not punished here in this world or that their faultes be not knowen or that no such examination bee made of them as they deserue yet they gayned nothing thereby because there is a heauenly Iudge which forgetteth not any thing but keepeth all thinges registred before him and he in the ende will surelie doe his office Therefore let vs thinke well vppon this doctrine and although men finde no fault with vs nor any man vexe or trouble vs let vs not thereuppon fall asleepe but rather euerie man summon himselfe according to that which is tolde vs here consider that we must come before the iudgement seat of God And therefore let vs learne to walke in such wise as hee may accepte of vs when wee come there and as wee may not stande in feare of the curse which is vttered here Not that anie of vs canne perfome the Lawe as I haue declared more fullie heretofore but that it behooueth vs to tende thereunto and to put our indeuour to it For although wee bee not altogether cleane before GOD but contrariwise guiltie of manie of the faultes that are conteyned here yet doeth not hee lay them to our charge sobeit that wee mislike of them and giue not our selues ouer to them ne let the bridle slacke Wherefore let vs learne to restrayne our selues and to bee sory seeing wee be not so perfect as were requisite But yet therewithal as I haue declared alreadie let vs streine our selues to please our Lord God and to obey him and let vs haue such a recorde in our owne consciences as wee may freely and with open mouth say Cursed bee hee which hath not followed the doctrine of saluation in such sorte as it is shewed vnto vs. To make anie long discourse of the honour which euerie man oweth to his father and mother it is not needefull as nowe because the lawe hath beene expounded alreadie heretofore It sufficeth as nowe to know that in this text GOD declareth that all disobedience as well against fathers and mothers as against all superiours whome he hath set in authoritie in this worlde is intollerable in his sight For hee will not haue vs to liue here disorderlie like beastes but hee will haue order and gouernment obserued among vs. And that canne not bee doone except we stande in awe of such as beare anie office for the common gouernment of men Whosoeuer then breaketh Gods order let him looke to bee acursed accordingly also as Saint Paul telleth vs Rom. 13.4 that in so dooing wee resist not creatures or men but we make warre against God himselfe when wee goe about to ouerthrowe the superioritie which hee hath ordeyned and commended vnto vs. Marke that for one point Now it is added afterward Cursed shall hee bee which plucketh vp his neighbours buttelles Meeres or Landmarkes Wee must alwayes beare in minde that which I haue tolde you alreadie namelie that here vnder one kinde GOD comprehendeth all And I expounded therewithal that if the bounds of mens Landes bee not kept certayne no man shall bee Maister of his owne possessions but all shall goe to spoyle and hauocke And surely the hauing of iust weightes and measures the maintayning of lawfull monie and the keeping of bounds and buttelles vnchaunged are thinges that haue beene euer priuiledged For howe might men buy and sel or vse anie trade among them if the coyne bee not lawfull Againe if weightes and measures be falsified in what taking are we To what purpose shall Iustice serue any more To what end shall all the lawes in the worlde serue As much is to bee saide for boundes buttelles meeres land-markes So then vnder this saying God meant to shewe that it behooueth vs to obserue equitie and vprightnes in dealing one with another True it is that lewes are made for the punishing of such offences insomuch that if any man doe shift or remooue his neighbours buttell he shall not be discharged by setting it in the right place againe and by making amendes for the harme that he hath done but he shall be openly punished also as for a hainous crime As much is to bee done for the falsifying of weightes and for the hauing of wrong measures As touching the counterfeiting of Coyne if a man haue vsed it it is not enough that hee pay backe that which hee hath wrongfully taken but hee must also die for it and good reason For otherwise as I sayde all lawes were to be abolished And it were better for vs to be wilde beastes than to liue without those meanes which God hath ordeyned and nature also hath taught vs. But put the case that some man do defraude his neighbour bee it by false measure or by some other wicked practice and that he seeke to aduantage himself by an other mans losse the magistrate knoweth nothing thereof by meanes whereof it scapeth vnpunished yet is it shewed vs here that in the ende it must needes come to account before the heauenly Iudge If a poore man bee put from his right or oppressed by authoritie violence or otherwise and dare not say a word to it ne findeth anie aduocate to tender his case in this worlde yet is God his warrant and those which thinke themselues greatly benefited by inriching themselues by hooke or by crooke shall at length finde that it were much better for them to haue had but one bitte of breade to eate than to haue had neuersomuch to glut themselues withall and in the meane time
to doe their duetie and haue a good intent as they terme it what shall become of such as weetingly prouoke the wrath of God They knowe well it is nought and that it shall not scape vnpunished and yet neuerthelesse they cease not to harden their heartes And wherefore For their lust doeth driue them thereto which boyleth so in them as they must needes accomplish that which they haue imagined Now when men do thus harden themselues against God notwithstanding that their conscience doeth reproue them and they knowe that they doe yll what is to bee saide to it Let vs learne therefore to behaue our selues well in these two pointes and generally let vs not fight against GOD but when our heart draweth vs eyther one way or other let vs vnderstand that all that euer proceedeth from our selues is contrarie to the rule that our Lord hath deliuered vs and let vs knowe that there is none other meane to discerne what is good and what is euill but by submitting our selues to the doctrine by the which our Lord holdeth all our senses thoughtes and affections captiue That is the effect of the matter which we haue to beare away in this place Nowe Moses addeth another similitude saying That such folke doe mingle drunkennesse and wickednesse together The wordes import as much as if it were sayd that they do mingle drunkennes and thirst together but wee will take it as it is here set downe In deede this place hath bin expounded diuerse wayes in so much that some to play the fine headed fellowes haue said that by the phrase which hath y e word Thirst or Thirstie Moses meant that part of the soule which yeeldeth it selfe to be gouerned by reason for as much as it is desirous of knowledge and seeketh after it and yet neuerthelesse doeth intermeddle with the other which maketh hir drunken with hir owne voluptuousnes and delightes and hath neither measure nor stay of it selfe But these be vaine speculations which we must let alone neither had I spoken of them but to y e ende y t none shold deceiue themselues w t them Let vs come to the playne meaning of Moses We haue seene heere afore the matter which he treateth of in this place and no doubt but this serueth as an exposition for the better declaring and confirming of that which we haue seene alreadie By the Thirstie therefore or by Thirst hee meaneth the appetite of man which is alwayes hungrie and I meane not the appetite of eating and drinking but the appetite of all our lustes Yee see then howe man in his owne nature is as it were thirstie so as wee bee alwayes sharpe set and can not bee satisfied by any maner of meanes for as soone as we haue beene tempted with one wishe by and by wee come to another and there is no man but he is vexed with diuerse chaunges and sortes of thirstinesse For albeâ—t that vices raigne more in some than in other some yet notwithstanding the man that is giuen to couetousnesse misseth not to haue other lustes in so much that couetousnes is not without cause counted the roote of all mischief â— Tim. 6.10 Likewise a whoremonger is caried away by his affections and wicked lustes and yet hath he other vices also therewithall When we haue well examined the nature of man it will bee founde that Moses could not better compare them than to such as bee thirstie And why so For they are neuer at rest they bee neuer contented they are alwayes sharpe set and they bee euermore eagre of their desires Hee speaketh it expresly in the Feminine gender and sayeth Shee that is thirstie bycause the present case concerneth the lust of man Hee putteth it in the person of a woman but yet neuerthelesse we see what hee meaneth And wherefore doeth hee put in Drunkennesse Bycause men be so farre out of order that they seeme to haue no discretion at all and when they bee once a little disguised anon they become starke drunken in so much that they seeke prouocations to drinke still and to guzzle wine and to swill it in more and more Ye see that when a man is once out of the way he layeth on drinke still and the more he drinketh y e more he may as they say and experience sheweth it Now then when man is accustomed and throughly nusled in drunkennesse hee becommeth a winesacke so that although hee powre in neuer so much wyne yet is he neuer filled but doeth still gulp it vp without ende of drinking Wee see these great drunkardes how all men woonder at them and it is a maruailous matter where they bestowe the drinke which they take in It seemeth vnpossible that any stomacke should holde it Againe wee see that they are past all shame and at all their venting places doe cast out the wyne which they had taken in And be they once emptie they be as readie to drinke againe as euer they were and when they sauour not the wine then must they haue new deuises to procure appetite If y e wyne mislike them though they be ready to burst yet must they eate some straunge meate as either a Carbonado or the verie snuffe of a Candle or a pickled hering and I wote not what else so that to all seeming they meane rather to murther themselues than to haue any honestie in them Nowe let vs looke to the course of the Text and wee shall finde that this similitude is so fit that Moses coulde not haue set foorth the lustes of men better than by comparing them to men ouersurfeited with drinke for it is certaine that wee shall neuer bee so well stayed in our affections but that we finde this in them I meane vntill God hath reformed vs by his holy spirit In deede we see some haue more honestie in them and which leade not a dissolute life neither in whoredome nor in drunkennesse nor in swearing nor in theft nor in any hurtfull thing Well then in these there is some shewe of vertue but yet it is impossible that a man should not be vncleane in his heart vntill God doe gouerne him for our nature must needes bee euermore sinnefull Gen. 6.5 and that which is sayde in Genesis must needes be accomplished in vs namely that all that euer the heart of man doeth imagine is froward and wicked Now seeing it is so Moses telleth vs heere that it is ouer much for vs to haue this cursed inclination by nature and therefore wee must fight against our lustes like as when a sicke man sees himselfe out of temper he must thinke that if he fulfill his owne fantasie he shall bring himselfe to a hotte and continuall ague and so kill himselfe Hee must therefore restraine himselfe And why For his desire as disorderly Euen so it is with vs and so must wee fight against our lustes and affections and it is a difficult combat Let vs labour therein by all the meanes wee can and yet
18 But I will hyde my face in that day because of the wickednesse which hee shall haue committed euen for that he shall haue turned away to other gods 19 Now therefore wryte this song for you and teach it the children of Israel putting it in their mouthes that this song may be a witnesse to mee against the children of Israell 20 When I haue brought them into the lande which I sware to their fathers flowing with milke and hony and they shall haue eaten and beene filled and become fatte and haue turned away to other gods and serued them and blasphemed mee and broken my couenaunt 21 And when many euils and tribulations be come vppon them then shal this song answere to their face for a witnesse for it shall not be forgotten in the mouth of their seede for I knowe their thoughtes and what they doe already at this day before I haue brought them into the land for the which I haue sworne THe chiefe thing that God telleth vs to assure vs in this present life is this that hee hath his eye vpon vs and that he is so mindefull of our welfare that nothing shall want vs because he is able to prouide all thinges that bee necessarie for vs and therewithall is able also to defende vs from all anoyaunce insomuch that his eye is vnto vs a buckler a fortresse and a shadowe to shroude vs vnder it Likewise it is sayde of his good will in the fifth Psalme Psal. 5.3 that it shall be our shielde The thing then wherein the faithful ought to rest and reioyce is y t God looketh vpon them with compassion y t he neuer forgetteth them that he guideth all their steps and that he hath a fatherly care ouer them to remedie all their euilles And on the contrarie side the greeuousest threat that God can vtter is to turne his face away from vs and no more to vouchsafe to haue care either of vs or of our life but to forsake vs. For then wee are set open to Sathan and all maner of misfortune And where is then our defence For wee haue no meane to resist we see we be fraile and wretched creatures there is nothing in vs. And therefore wo be to them of whom God wil haue no longer care but forsaketh them as those that belong not vnto him at all ne be of his housholde And that is the thing which he sayeth in this place that when the people of Israell haue left him hee will hide his face from them and will be no more their father as he had beene afore time Nowe this is so spoken vnto the Iewes as it ought to serue vs also for a warning at this day Will we then haue this souereigne and inestimable benefite namely that God should guide vs that our life should be in his hande and that he should take vs into his keeping to vpholde vs Then must we looke that we call vpon him and as we professe his name so must we also serue him in truth according to this saying of Saint Paul 〈…〉 19. that who soeuer calleth vpon the name of the Lorde that is to say whosoeuer protesteth to be of his people must depart from all iniquitie Therefore let vs learne to serue our God with a pure conscience to resort to him for refuge and to put our whole trust in him And then are we assured that one hayre of our heade shall not fall away without his will For if he haue care of the sparrowes as our Lorde Iesus sayth what will he doe by them whom he hath chosen for his children 〈◊〉 10.29 We be not onely men created after his owne Image but he hath also set his marke vpon vs to the end to saue vs as members of our Lord Iesus Christ. Let vs not doubt therefore but that he wil euermore performe the duetie of a father in looking to vs. But if in the meane while we become wandering beastes and euery man fall away from him then must that which is pronouÌ„ced heere be accomplished vppon vs namely that God will hide his face not because that he forgetteth any thing but he speaketh in this manner after the fashion of men to make vs to vnderstande that in deede he will not looke vpon vs with compassion nor prouide for our life nor succor any of our necessities but that he will doe y e cleane contrary that is to say that he will leaue vs for such as we be and shew vnto vs that we be not worthy for him to encumber himselfe any more with vs or to busie himselfe about vs. Surely it is a dreadfull vengeance when GOD hath so forsaken vs. Therefore let vs beware that we sticke so vnto him as there may bee an inseparable band betwixt vs that is to say as we for our part may honour him as our father reposing and setting all our trust in him and he go forewarde continually in doing vs good and as his regarde may be the couert to hide vs from al y e assaults of Sathan from all the troubles that he deuiseth against vs and from the hurtes and anoâ—ances of this worlde Now he sayeth expressely that he will bring the Iewes to that passe that they shall confesse those mischiefes to bee falne vppon them because God is not amongst them Heere he treateth of a forced confession for hee speaketh not a whit of true repentance but onely of a remorse which all the despisers of God doe feele for that they haue of long time beene stubborne yea and skorned all correction When they be pinched to the vttermost y t they can no longer hold out then must they needs confesse spite of their teethes that there is a God which is their Iudge He sayth that the Iewes shall make such a confession when he hath brought them vnder foote with maine strokes Heereby we see y t he threatneth them that his punishing of them shall not be mieldly and after the coÌ„mon maner but that also he will vse such rigour that what hardnesse and stubbornesse soeuer be in them yet shal they be broken if they will not bowe accordingly as I haue handled the same point heeretofore Neuerthelesse it is good for vs to bee often put in mind of it to bethinke vs thereof oftentimes For men do alwayes deceiue themselues herein that they thinke that they shall by and by scape the hande of God and when they haue receiued a stripe or twaine they doe but shake their eares thinke all is done Therefore if wee be stubborne in naughtinesse let vs looke surely to bee beaten downe vntill we be driueÌ„ to confesse that he punisheth vs iustly Nay let vs not tarry till then But when we heare how God proceedeth against such as are vtterly hardhearted and will not yeeld vnto him let vs be afraid And as soone as we heare him threaten vs or perceiue any token of his anger let vs turne againe vnto him and
And where as Moses saith that God diuided landes to Nations according to the number of the children of Israel he maketh here a comparison betweene the ofspring of Abraham and the seuen nations that dwelled in the Countrie which they entred into and possessed afterwarde Surely they were a great multitude of people and seuen sundry nations were of them and yet our Lord preferred one lynage before them al. True it is that hee encreased the same lynage beyond the opinion of men according to this promise which hee had made to his seruaunt Abraham Number the starres of the Skie and sand of the Sea if thou canst Gen. 15. for so shall thy seede be in multitude But who wold haue thought that for one housholds sake there needed so great a lande as that seuen nations should haue bin driuen out of their Country to giue place to them that were descended of one barren man as the prophet Esay telleth them Esa. 51. saying Go seeke your originall get ye to the stone that ye were heawen out of for Abraham was alone and Sara was a barren woman to her vttermost olde age and yet hath God made you to issue out of these two stones as it were by myracle and not by the common order of nature knowe yee therefore that he hath wrought so mightily toward you that of duetie you ought to be the more prouoked to serue and honour him that his glorie may shine foorth in you Yee see then that the meaning of Moses in saying according to the number of the children of Israel is that forasmuch as God had foreseene that hee would adopt the ofspring of Abraham hee gaue the Lande of Chanaan not to one people alone but to seuen Nations in number And here we haue to note in the first place that inasmuch as the office of distributing the worlde into portions is attributed vnto God wee soiourne as it were by his appointment so long as wee dwell here belowe True it is that the children of Israel had a peculiar state but here Moses speaketh of the whole worlde accordingly also as the same is treated of in the hundreth psalme and in other places Psal. 107◠And that ought make vs to liue in the feare of God wheresoeuer wee bee For why We be found at his cost our dwelling vpon earth is not by haphazard but where it pleaseth him to maintaine vs. Yee see then how it is a profitable lesson to teach men to liue as in the presence of God because it is hee that hath appointed them to dwell there But by the way we be warned also not to trouble the boundes of places or the common order but to holde our selues euery man to his owne without incroching vppon other men For why God hath ordayned bounds in the world from the beginning This being so let euery man now abide in his owne possession and let not men trouble nor molest one another Yet notwithstanding we see how malicious men are For ambition and couetousnesse haue caused all the boundes to bee broken which GOD had set in the worlde Nembrod began first with setting vp the kingdome of Babylon 〈…〉 10. and afterward other men became desirous to win one frō another Yee see then how men haue peruerted the order that God had set in the world lyke vnsatiable gulfes But howsoeuer men haue delt yet hath God alwayes so bridled them that for all their greedinesse they could neuer set such confusion but that some certaine order hath remained still Howsoeuer the case stand let vs marke wel that Gods creating of men was not to cast them here at aladuenture but that his ordeyning and setling of the earth was to the ende we shoulde dwell therein And truely wee knowe that the earth was couered with water naturally the sea ought to be aboue the earth so as al of it should be ouerflowen It is of speciall vertue that wee haue any dry place whereon to set our foote And who is the dooer of that As soone as God commaunded the waters to withdrawe by and by there was place for men to dwell on Seeing then that we liue here and that the earth dooth feed susteine vs let vs assure our selues that therein God sheweth his pitie towardes vs. And therefore let vs serue him with the earnester minde euery of vs be contented with that which he hath without intermedling within other mens boundes Let vs not through couetousnesse rake to vs the things y t belong not to vs but let euery man hold himselfe as it were locked vp because we offend God and not men when we seeke to incroch vppon that which hee hath not giuen vs. Now then seeing that Moses telleth the people of Israel that they be bound vnto God for his allotting of their inheritance vnto them in the land of Chanaan yea euen before Abraham was borne there is much more reason that we should magnify the inestimable goodnesse of our God in consideration of the heauenly heritage which he hath promised and prepared for vs. For his preparing of a place for vs in heauen was not at that time when he parted the worlde into portions but euen before the world was created as sayth S. Paul 〈…〉 4. For before there was either heauē or earth God hauing adopted vs to be his children prepared a dwelling place for vs aboue Sith it is so we conclude that he had no respect of any worthines in our persons ne looked that wee should merit or deserue aught at his hand but onely vsed his owne free goodnesse Yee see then how we must be caryed vp aboue the world as oft as we thinke vppon our saluation And the reason hereof is added forthwith by Moses namely Because they were the people of God and his portion and Iacob is the meteline of his inheritaunce Thē if it be demaunded why God in making partition of the world preferred the children of Israel before all the residue why that one house was so deere vnto him that he vouchsafed to appoint them a countrie certaine If it be demaunded what moued God thereto Moses answereth it was because Iacob was his portion and the meteline of his heritage As if he should say Ye poore soules your God hath vsed such gratious goodnesse towardes you as yee cannot say there was any thing on your owne behalf or that ye had any vertue in you or at a word that ye can dim Gods glory any whit by your owne deserts There was no such thing for all proceeded of his owne free adoption What was the cause that the linage of Abraham became Gods inheritance as it were his portion For by the worde Meteline here is betokened a part or portion For in those dayes men measured Landes by Metelines that is the cause why the word Cord or Meteline is so often spoken of in the holy scripture when mention is made of distributing or diuiding into
and dispatching of their owne affection and of all that euer they haue of nature but yet our Lord Iesus sheweth that no man can followe him nor come vnto him to continue stedfastly in y e Gospel but with condition of forgetting his father and mother and of forsaking his wife and of giuing ouer his own children After what manner Not that we do it of our owne head for euery man ought to discharge his dutie as much as he can But if a man bee called to forsake his wife and houshold for witnessing of y e Gospel he must be turned from them as if he had his bowels plucked from him and yet for all y t hee must rather choose to haue the one halfe of himselfe taken from him than in any wise to shrinke away or to estraunge himselfe from Iesus Christ. That is the thing which we haue to gather vpon that text Nowe hee addeth thereunto That they shall keepe the sayings of the Lorde and holde fast his couenant True it is that forasmuch as the Law was giuen to all the children of Abraham without exception the thing that is spoken here belonged alike to all the other tribes And wee haue seene already that the Leuites were not the onely folke which were commaunded to keepe the doctrine conteined therin but it was saide indifferently to all the rest Yee shall keepe my Statutes Deut. 27.1 When God said so hee directed his speech to all the children of Israel Yet notwithstanding as I saide afore it behooued the priests who had the charge of drawing the people and of holding them vnder the obedience of God to shewe them the way and to haue a more ardent zeale to keepe the lawe faithâ—ully That is the cause why Moses giueth them that title But wee must note that these wordes keepe and maintaine importe two thinges that is to wit that the Leuites shoulde teach the people the Lawe as shal be shewed more at large and also holde them in awe that the religion might be preserued pure so as the people might not start away to ydolatrie and superstition nor leade a wicked and loose life but that God might bee honoured and serued That is the first keeping which wee haue of the doctrine And for the same cause doeth Moses adde They shall teach thy Lawe vnto Israel and thy Commaundementes vnto Iacob Then was it not ynough for the children of Leuie to walke vndefiledly and according to the doctrine of the Lawe but also it behooued them all to haue the doctrine in their mouth to giue instruction to their brethren to bring them alwayes to the knowledge of God and to make them continue therein to the end The seconde manner of keeping was in good life by shewing example and by being zelous to holde the people still in order when they sawe them start aside as we knowe that the worlde is ouer fraile yea and that we be so inclined to naughtinesse and vice that it is a great matter to vs if we be not vtterly dissolute Therefore it stoode the children of Leuie in hande to imploy themselues thereabouts And here we see first that God meant not to make ydols in his Church when he ordeined Shepherds and other men to haue some ouersight and authoritie there And if it were so in the time of the Lawe much more ought it to bee so at this day For as wee shall see againe anon the Priestes had the Ceremonies and manie like thinges so as they were sufficiently occupied about them although they had not medled at all with teaching But nowadays al those things are ceased and there remaineth no more buy y e preaching of the Gospel and the ministring of the sacraments which are but feaw in number and haue not so much adoe as was vnder the figures of old time That is the cause why I said that if the Priestes which were before the comming of our Lord Iesus Christ were bound to be Gods messengers in preaching his word and in giuing good instruction to the people or else they were after a sort disgraded from their office what shall become of it nowadayes when such as are ordained shepherds in the Church haue none other charge but to teach folke publikely and priuately and therewithall to minister the sacraments Seeing it is so then is there no excuse for such as say they haue any charge or spirituall gouernement in the Church if therewithall they haue not the doctrin in their mouth Wherby it is apparaÌ„t that in the Popedome there is nothing but confused disorder and that all those which nowadayes doe name themselues Bishops and Prelates are but scare-bugs set vp by the diuell to bleare the eyes of the ignorant and are folkes vnworthy to bee counted of y e flock forasmuch as they haue peruerted Gods order and made such a bottomles pit that a man cannot discerne any remnant of that which our Lord Iesus Christ had ordained among the faithfull Seeing they haue altered and imbaced all thinges after that fashion they bee not worthy to bee of the number of Gods people but rather of his deadly foes and much lesse ought they to be reputed for Sheepeherds But forasmuch as this deserueth to be laid forth more at length let vs begin at those which are spoken of heere It is saide That the children of Leuie shall keepe the sayings of the Lorde and maintaine his doctrine and preach his Lawe in Iacob Heere we see that because the worlde is so weake and so easily turned away from God from the right way it is requisite that Gods word shold be preached and that there should be men appointed therevnto It might be said that euery man may bee his owne teacher and that there needeth not any choosing of some small number of men to guide the rest for seeing we haue the Law and the holy scriptures are not they ynough to gouerne vs A man might so say Yea but they which giue out such speeches did neuer examin their owne weakenesse or rather how wicked the inclination of their nature is For our Lord hath set downe an order which he knoweth to be profitable for vs. And thereby he hath shewed vs that of our selues we should be caried away out of hande vnto euill if wee were not restreined by the meane which he hath giuen vnto vs. And therfore it was requisite that there should alwayes be men appointed in the church to preach Gods word to admonish the people and to holde them in awe and to withholde them from disorder so as the Religion might not be corrupted We see then howe God condemneth our vnfaithfulnesse in this behalfe shewing vs that if we be not held back as it were by force vnder his yoke we wil by and by play y e lose coltes and euery of vs will sting away after such a sort that we shall become as stray beasts Seing that God telleth vs it let vs learn to humble our selues and to consider
GOD to Change meÌ„ns hearts and how 1052. a 50.1053 a 10 b 50 Changed How it is meant that God is as it were Changed when wee humble our selues seeing the Scripture sayeth hee neuer altereth his purpose 394. b 50 60. and 395. a 10. c. That it is needful for men to be Changed and how 1058. all Changes The life of man full of Changes yea euen in his best estate 1230. a 50.60 b 10 From whence the Changes that we see commonlie in the world do come Read that place 367. b 20.30.40 Chappel That in Poperie euerie man will haue a Chappel by himselfe c. 920 a 40 Chappels Against the reseruing of Chappels in castels or great houses 311. b 40.50 Charge The common Charge of all men and women touching the worde of God to be continued and knowen 1174. a all b 10 The Charge of such as take vpon them to gouerne people 1179. a 10. Looke Duetie Office Charitable The meanes and wayes to be Charitable and kindhearted 581. a 20.30 Looke Mercifull and Pitifull Charitie Effectuall reasons to mooue vs vnto Charitie to the poore 610. a 20.30.40.50.60 b 10 20 Of Charitie howe the same is to bee shewed to the poore and the true bonde thereof 856. a 10.20.30.40 That our Lorde in his lawe requireth all things which concerne Charitie 934. b 20 God ordeined the sabboth day for Charitie sake Read how 208. a 60. and b 10 Why Charitie is treated of in the first table seeing it belongeth properly to the second 208. b 50 Why Paul bringeth vs backe to Charitie when he setteth foorth the commandement of obeying the magistrate 214. b 20 At what thing Charitie doeth take her beginning 214. b 10 A notable way that God vseth to trie our Charitie 585. a 10 Gods trying of the Charitie of the rich by what meanes and to what intent 511. a 20 Why God forbad murther before hee come to command Charitie 223. a 30.40 With what rule the exercising of our Charitie should accord 580. b 20 Looke Compassion Mercie Pitie Chastise Why God sometimes doeth Chastise vs sharply 280. b 50.60 God neuer lifteth vp his hand to Chastise vs but vppon good deliberation Read how 394 a 50.60 Why God is faine to scourge Chastise and tame vs with beating 306. b 60 and that hee doeth it of necessitie ibidem 20 God doth Chastise and tame vs when soeuer he doth any thing that misliketh vs Read to what end 198. b 60 Looke Afflict Chastisement How the wicked behaue themselues so soone as they feele but one yirke of Gods Chastisement 143. b 10.20 Looke Affliction Correction Chastisements All the Chastisements of God are curses yea euen vpon the faithful 947 a 60. b 10 The cause why God continueth prolongeth his Chastisements vpon vs and withdraweth them not when he hath once punished vs. 1162. a all The Chastisements of God on y e faithfull by the example of Isachar 1218 a 60. b 10.20.30 Of diuerse chastisements which God sendeth vpon some but not as punishments for their sinnes as for example 976. b 50.60 Of bodilie Chastisements also of the Chastisements of the minde how dreadfull the same be 972. a all b 10. 20.50.60 The scripture likeneth all the Chastisements which God sendeth vpon meÌ„ vnto drinkes how 1153. a 20.30 The end of Gods Chastisements layed vpon vs. 42. b 60. 43. a 10 Gods Chastisementes tend to bring vs to repentance humilitie 50. b 50 The Chastisements of God on the good and euil haue contrarie effects 156. a 20.30 The fruite of the Chastisements which God doth send vs. 1050. b 10.20 God reserueth Chastisements till their due time and knoweth why he delayeth them 1155. b 40.50.60 The qualitie of Gods Chastisements laid vpon vs where to they serue 1141. b 50.60.1142 a 10 Whereto the minding of the Chastisements which we haue perceiued to haue beene done by Gods hande should serue vs. 462. b 10 Wee must not goe about to burie the Chastisements that God shall haue sent vpn vs Looke on that place 424. b 20.30 The diuerse and sundrie Chastisements that God vsed to the Iewes for their diuerse sinnes 458. b 10 The remembrance of Gods Chastisementes verie necessarie 59. b 30.40.50 What things God doeth teach men by his Chastisements laide vpon them 60. a 40 Of the Chastisements that God layeth on others and that they ought to be documentes vnto vs. 116. a 40.50 The fruite of Gods Chastisements laid on vs. 67. a 30 The peruersnes of some against God when he goeth about to subdue theÌ„ by Chastisements 61. a 50 All the Chastisements of God that wee see in the worlde ought to serue for our learning 116. b 60. 117. a 10 It behoued the Iewes to be vnder Gods Chastisements a long time why 60 Wee must profit as well by Chastisements as by teaching Read how 110 a 40 The causes why God subdued the Israelites by so manie Chastisements 109. b 50 What we must do if God layeth Chastisements on vs in respect of the flesh 53. a 30 The drift of God in laying temporall Chastisements on his faithfull ones 50. a 60. Looke Afflictions Corrections Visitation Chaste Men be not able to be Chaste what is then to be done 227. b 30.40 Chastitie What Chastitie it is that God requireth at our hands 392. a 50 Of vowing perpetual Chastitie which the Papists presume to doe and what true chastitie is 829. a 10.20 It is not lawfull for a stranger to slander one in respect of Chastitie which is found innocent 785. b 20 30 Lawes concerning Chastitie and what caâ—e God hath that the same should be maintained among his people 785. so forward in the whole sermon An admonition for women if they will haue the good report of Chastitie 787. a 30. c. Of Chastitie in marriage with an exhortation to the same 977. b 40. Of true Chastitie defined by Paul 225 b 20.30 Maides ought to make as great accouÌ„t of their Chastitie as of their life and why 792. b 10.20 How pretious a thing the Chastitie faith plighted in marriage is to God 791. b 60.792 a 10. Looke Honestie Cherubims How the Cherubims be described in the scripture what wee are taught by that description of theirs 1108. a 10 The Cherubims painted vpon y e vaile of the temple and these two likewise that couered the arke inferred of y c Papists to proue images lawful and what is truelie and simplie meant thereby 138. a 20.30 40 Why the Cherubims are described to haue wings to couer their faces 1121. b 10.20 Childe Read the doctrine vpoÌ„ these worde If thy Child aske hereafter what these coÌ„mandements meane c. 297. a all Why a Child ought to honour his father whatsoeuer father he be 214. b 60. 215. a 10 What kind of dutie that is which the Child oweth to his parents 213. a 50. A Child disdaining his father and mother is a
saide to be Fat â—ustie frollike in two respects 1126. b 10.20 c. Father The meaning of these wordes that we haue but one Father which is in heauen 213. b 50.60 129. a 50 God compared for his incredible loue with a fleshlie Father 40. b 20 129. a 50 God most louinglie beareth with vs as a Father note how 65. b 10.20 The meaning of these wordes Honour thy Father and Mother 212. b 10.20 c. Howe God will shewe himselfe a Father to his people euen in respect of this world 466. a 20.30 For what cause God calleth himselfe our Father 186. a 20 Howe God prouideth for vs all y e whole yeare like a Father or householder 467. a 60. b all Why Moses called God the Father of the children of Israel 1113. a all God is a Father vnto vs both in life death 86. b 20 Fathers That wee nowe adaies haue more than the Fathers had in y e time of the law where note the doctrine inferred 391. b 10.20 c An exhortation to Fathers to bring vp their children in the feare of God why 267. a 50.60 b 10. 756. b all 757. a 10.20 A Complaint against Fathers in not bringing vp their children in Gods feare 326. b 10.20 The duetie of Fathers declared by way of comparison with a iudge 326. b 40.50.60 Of true Fathers which begette vs by the worde of God and of the Fathers to whome the Papistes sticke 1130. b 10.20.30.40.50.60 1042. a 10.20 Of bastarde Fathers whome the Iewes followed and are therefore blamed of Steuen 1041. b 50.60 1042. a 10 489. b 10.20 Two kindes of auncient Fathers one sort to bee followed the other not so in anie case 1041. b all 1042. b 10 The Sacraments which God deliuered y e Fathers vnder the law tended to the same ende that ours doe 1055. a 20. c. b 10.20 What Fathers the Iewes were commaunded not to followe 489 10. 1115. a al. Notable doctrine vppon the wordes of Moses where the Gods of the Fathers are spoken of 489. a and b all The knowledge which the Fathers had of God is not the cheese grounde that wee ought to stande vppon 488. b 60 Two places of Ezechiel Walke not after the righteousnesse of your forefathers and worshippe yee the Gods of your Fathers reconciled 489. a 50.60 b 10. c. Our prerogatiue greater than that of of the Fathers in the time of the lawe howe and wherein 556. all A lawe made that the Fathers shoulde not die for their childrens sinnes 861. a 20.30 The verie cause why the ministers of Gods word are called Fathers 883. a 20 In what sense it is saide that the Iewes called vppon the God of their Fathers 897. a all b 10.20.30 That such as liued in the worlde before Abraham Isaac and Iacob deserue not to bee accounted Fathers and why 897. a 20 The great difference betwixt vs the Fathers in the time of the Law 950. a 20. c. 465. b al. Why it behoued God to bestow his benefits more largelie on the Fathers that liued vnder the law than on vs. 951. a 30. How and by what meanes God dealt with the Fathers vnder the lawe to draw them to him 959. b 50.60 The blasphemous Prouerbe of y e Iewes Our Fathers haue eateÌ„ sower grapes and our teeth are set on edge with it 189. b 20 Against Fathers that haue no care of their house or familie 775. b 30 Why God speaketh of purpose of the honouring of Fathers and mothers 213. a 30.40 212. b 10.20 That the Apostles must be our fathers and that we must follow them 897. a 20.30 489. a 50.60 b 10 Vnto what paine and distres the holie Fathers were driuen 279. b 10 Why children ought to honour their Fathers whatsoeuer father hee bee 214. b 60. 215. a 10 The verie cause why God commaundeth Fathers to teach their childreÌ„ 129. a 40 The wicked trade of Fathers training vp of their children 215. b 50.60 Whether God punisheth the sinnes of the Fathers on their children 189. b 10.20.30 c. 190. all 861. b 10.20.30 How the land of Chanaan was promised to the Fathers which neuer had possession thereof 10. a 10.20.30 To what ende the Fathers in olde time had sacrifices 20. a 10 Fatherhoode The fatherhoode of the Papistes and to whome we must referre our Fatherhoode 489. b 30 Fatherlesse Who be poore destressed Fatherles to be succoured 450. a 30 Notable doctrine vppon these wordes God doeth right to the Fatherlesse 448. b 20.30 c. God setteth his armes or badge vppon the Fatherlesse 449. a 40.50.60 Lawes for releefe of the Fatherlesse with the fruites of the earth 865. a 40.50.60 That the Fatherlesse are to bee pitied and supported not to be iniuried Read page 86â— all A curse vppon such as wrest the right of the Fatherlesse and why 931. b 30 40.50.60 Fault Why a man being tolde of his Fault when he hath done amisse thinketh not he hath done euill 343. a 40.50 What wee ought to doe to such as offend vs when their Fault is not manifest and open and contrariwise 700. a 10.20 Howe wee must bethinke our selues when wee perceiue anie Fault in our selues 240. b 50.60 Looke Offence and Sinne. Faultes That wee like not to haue our former Faultes laide in our dish 443. b 30.40.50 Howe necessarie it is that wee shoulde haue all the Faults of our whole life laid afore vs and why 408. a all What we must doe if we will bee good Iudges to condemne other mens Faults 340. b 20 Of cloking our Faultes a common thing vsed among men 229. b 60. 381. b 10.20.30 Of blasing abroad the Faults of such as haue offended Read the place 238. a 20 Why the meane way of correcting meÌ„s Faultes will neuer be kept 237. b 40 Touching our Faultes which wee iudge to bee no faultes because wee cannot discerne them and how God iudgeth of them Looke vppon the example of Moses 1236. b all 1237. a 10 Against such as be captious in finding Faultes 239. b 50.60 and 240. a 10.20.30 God maie well pardon our Faultes but yet in the meane while not cease to subdue vs vntil he see that our vices are corrected 99. a 40 The Papistes doctrine that God pardoneth our Faultes and reteineth y e punishment still 99. a 40 That we ought alwaies to bethinke our selues of our Faultes and the manner howe 382. a 10.20.30 521. b 30.40 c. Vntill when men will neuer come to confesse their Faultes 379. b 40.50.60 The Faultes committed against God are heinouser than the wrongs done against men Read that place 342. b 20.30 c. the cause is expressed page 343. a 10 The trade and manners of men when they are touched for their Faultes or offences 143. a 30 What Faultes or offences are reuealed to men to bee punished and what faults he
ought to thinke thereof though it bee rigorous 1074. b all 1075. a 10.20 Of Gods endles vengeance vpon such as despise his Iustice. 976. a 10.20.30 What these words of executing Gods Iustice and iudgement doe giue vs to vnderstande 1224. a 40.50.60 c. Gods maiestie his Iustice are things inseparable 1169. a 10 Iustice ciuill What forecasts are the ouerthrowe of all right Iustice. 332. a all The dissolutenes of men in the execution of Iustice noted 330. b 10.20 How they that do Iustice sanctifie their hands in so doing c. 306. a 50.60 There was a soueraigne court of Iustice in Iewrie 621. b 40 The chiefe causes of all the impeachments of Iustice. 623. a b How men should beare an euen hande in executing of Iustice. 627. a 10. c. That it is our partes to loue the state of Iustice. 620. b 30.40 Doctrine for such to marke practise as sit in y e seat of Iustice. 862. b all c. 863. all 216. a all 624. b 60.704 b all 730. b 10.20.328 b 40 The charge and dutie of such as be ministers of Iustice. 737. b 10.20.209 b 50.60 The negligence and coldnes of magistrates and officers of Iustice rebuked by a heathenish prouerbe 407. a 20.30 Of the presence of Gods maiestie in the order of Iustice. 704. a 50.60 b 10 Of Iustice and iudgement and wherein they do both consist 235. a 30. b 10 A rule that concerneth all such as haue the sworde of Iustice in their handes 692. b 50.60.693 a 10.330 b 60.331 a 10 How we abuse the sacred order of Iustice 711. a 40 They that are set in roome of Iustice haue a verie harde account to make why 2. b The seate of Iustice is consecrated vnto God why 16. a 30 He that sitteth in the seate of Iustice sitteth in the roome of God 20. a 60 The office of Iustice is an honorable seruice 18. b 10 How the court of Iustice is made a market to sell other mens right c. 231. a 50 The offices of Iustice sold by princes by what reason 16. a 50.60 Iusticers A lesson for Iusticers to learne laide downe in writing 18. b 10 An exhortation to bee well marked of Iusticers wheÌ„ any matter of offence is brought before them 547. a 50.60 b all 548. a 10. Looke Iudge and Iudges Iustifie Howe abhominable hee is before God that doeth Iustifie a guiltie person 329. a 50 A forme of consideration that we ought to haue of our selues and our estate whereby we are taught in no case to seeke to Iustifie our selues before God 380. b 10.20.30 How men Iustifie themselues in their disobedience 33. b 30.40.50 That men must not Iustifie themselues as blameles though they seeme not to haue offended 1178. all 380. a 10 How the law could Iustifie vs before God 301. a 30.40 Manifest proofes that workes doe not Iustifie 302. a all A question whether faith doeth Iustifie as Paul auoucheth 301. a 10.20 Iustified The life of Papistes laide out whiles they vrge this doctrine that men are Iustified by workes 380. a 40.50.60 That it stoode the Iewes in hand to be Iustified by mercie and grace notwithstanding they had kept the law why 302. a 10 Of being Iustified by faith what the same meaneth 1011. a 40.50.857 b 30.40 The cause why we are Iustified by faith 858. a 10 Whether we be Iustified by almesdeeds as Moses seemeth to teache 857. b 30.40.50 60 How to be Iustified before God is ment 763. b 10. Looke Righteous Iustification Against Iustification by workes a doctrine maintained by the Papistes their reasons refuted 938. b all Iustification by faith onely confirmed 858. a 10. b 10 K. Keepe Of the worde Keepe and why it is said that men should keepe Gods lawes statutes c. 455. b 30.40.50.60 456. a 10.488 a 40.50 What we haue to note when it is saide that God doeth Keepe vs as the apple of his eye 1121. a all We are charged to Keepe Gods worde 1174. b all and vntill when we cannot keepe it 1175. a 10. so forward How harde a matter it is for men to keepe the lawe Read this place aduisedly 260. a 10.20.30.40.50.60 Keepers Of the Keepers of the lawe the gospell and who they be 1079. all 1080. all Keeping Two kindes of Keeping the law of God required of the Leuites 1204. a 60 b 10 Kid. The true meaning of these words Wee must not seeth a Kid in his dams milke 560. a 50.60.562 a 20.30 Kill Howe men dispense with themselues touching the commandement Thou shalt not Kill 223.10 From what things this worde To Kill teacheth vs to absteine 224. a 50.60 The cause why God sayeth expressely Thou shalt not Kill 222. a 30.40.50 60. Looke Hate Murther Kindhearted The meanes and wayes to bee Kind-hearted charitable 581. a 20.30 Looke Mercifull Pitifull Kindnes How we despise God nature and all Kindnes 281. b 20.30 Diuerse proofes of Gods Kindnes and what wee are taught to doe thereby 280. b 20.30.290 a 10.338 a 10.20 The heathen forgâ—t naturall Kindnes in burning their children to their idols 523. a 60. b 10. c. There is nothing wherein men resemble God more than gentlenes louing Kindnes 327 a 30 Of the mutuall duties and intercourse of Kindnes and loue that ought to be among men generally 95. a 30.40.50 Notable doctrine of shewing Kindnes one to another 69. b 10.20.30.40 c. 70. a 10. Looke Gentlenes Goodnes Loue. King It is not meant that Moses was a King in Israel as some gather by the text in whose time there was no King in Israel 1192. a 20 With what affection the Iewes were led when they chose them a King 981. a 50 How God is saied to bee a King among the vpright dealers 1192. all Why God woulde that the King of his people the Iewes should haue a copie of the booke of the law 649. a 20 30. c. 650. a 30.40 What doctrines wee haue to gather by the Iewes requiring of a King 645. 646. all Why God speaketh generally of the whole linage of Abraham seeing by the prophesie of Iacob the King was to be chosen of the tribe of Iuda 647. a 30.40 What the Iewes were willed to obserue if they were disposed to choose them a King 644. a 40. c. where note singular good points of learning Two reasons for vs to marke why God forbiddeth his people to haue any stranger to be their King 647. b 40 Kings How the Kings that succeeded Dauid were cruelly handled 981. a 50.60 982. a 10 That Kings must not exalt themselues aboue their brethren how that is meant 655. a 10. c. Why it was forbidden the Kings of Israel to take many wiues 652. b 30. c. 653. all Howe Kings must exercise themselues in the booke of Gods lawe 651. a 10 A lesson for Kings to learne if
transforme vs. 474. a 10 Two thinges requisite to repose ourselues in Gods Power against daungerous cases 479. a 40.50.60 Gods Power is infinite that we must not restraine it to that which our senses can attaine vnto 479. a 40.50 The speeches of certaine skoffers calling Gods mightifull Power in question 453. b 20.30.40 Howe they to whom God hath giuen the Power of his Spirite should bethinke themselues 369. b 30.40.50 How we doubt of Gods Power in cases of daunger 337. b 10.20 The Power of God compared to a consuming fire Reade how 374. b 40.50 60. c. Gods Power is not shut vp within his creatures reade how 352. a 30.40 Al men be they neuer so mightie ought to be but instruments of Gods Power 21. a 50 How we must perswade and resolue our selues touching Gods Power 296. a 20.30 b 10. 476. a all 452. b 30. and 372. all and 373. a 10.35 b 20.55 a 30 Gods Power after a sort inclosed in his word 56. b 10. We must not measure Gods Power by the worldly meanes that trouble vs. 96. b 30 Howe we ought to bethinke our selues when God maketh vs to perceiue his mightie Power 102. b 20 The Power of God must vtter it selfe farre greater in the Gospell than in the law 131. b 10 That we ought to relie vpon the Power of God when wee haue to deale with our enimies 889. b all That all Power lieth in God read that place and what he is able to do euen with a whistle 995. b 50.60 and 996. all Howe Infidels which had not any sparkle of light shoulde iudge of Gods Power 1151. b 60 Gods almightie Power set foorth his greatnesse and maiestie 1229. all 1230. all 341. b 10.20.30 Gods Power neuer faileth those that are his 25. a 10 Power of man Our enimies haue none other Power than we our selues giue them reade that place well 478. a 10 What this worde our Power doth comprehend in it 369 a 20.30 There is not one drop of Power in vs that tendeth vnto good 28. b 50 The maruelous Power of Caleb Iosue amiddest the tumultuous Iewes 47. a 50 The vanity of presuming vpon our own Power without God 52. a 60. and b 10 It is not in any mans Power to be valiant vnlesse God strengthen him 75. a 10 Whether God be accusable of vniustice in commanding vs that which is aboue our Power 1052. a 50.60 b 10. 1053. a all There is no Power but that which is grounded vppon the worde of God 1097. a 60. b all 1098. a al. Looke Abilitie Powers Of the Powers of the soule and howe they are peruerted 1015. b 10 Poyson Of a Poyson wherwith God as by a medicine cureth the disease of pride 1163. a 30 How it is said that we offer God Poison or woulde goe about to poyson him 1154. b 30.40.50.60 1155. a 10 The fruite of Sodome and Gomorrha compared to the deadly Poyson of the Dragon reade the place 1154. b 30.40.50.60 1155. â— 10 Pray The ministers charge concerning praying and shewing others the way to Pray 1207. a 60. b all Howe the heathenish sort of men doe Pray vnto God and how Christian men 915. a 10.20 What a singular benefite it is to haue a poore man to Pray for vs. 855. a 10.20.30.40.50.60 When we Pray to God wee must quicken our selues and a forme of speech that we must say 417. a 10.20.30 To Pray vnto God is the cheefe duetie of our faith 414. b 30.40 That dangers ought to prouoke vs the more to Pray 398. b all Howe we ought to Pray to God that we maâ—e obteine our desires 395. a 20.30 The Papistes taught by a familiar example to Pray 102. a 20.30.40 What thinges wee haue to embolden vs to Pray though wee bee vnworthie to Pray 100. b 40.50 Of what thing wee must be perswaded throughlie when wee Pray 98. b 40. 99. a 30 Wee must Pray for nothing that wee knowe doeth displease God as how 99. b 20 What lessons wee must obserue when wee goe about to Pray 98. b 10.20 739. a 20.30 At what point the Papistes bee when they shoulde Pray and of their mediators 485. a 50.60 Howe when we Pray we stoppe Gods wrath 395. a 10 For whome wee ought to Pray 396. a 40 Howe wee come affected before God when we present ourselues vnto him to Pray for others 396. a 20.30 Wee must beare two thinges in remeÌ„brance when we Pray 416. a 50.60 It is a thing to bee wished to haue such folke among vs as maie Pray and make intercession vnto God for vs. 395. a 50.60 and b all and 396. a 10 Gods promises are prouocations vnto vs to Pray vnto him 396. b all To Pray vnto the deade is a doctrine vtterlie against the Scripture 396. a 10.20.30.40.50.60 Wee must Praie in faith or else wee shall neuer bee heard and what is meant by faith 396. b 60. and 397. a 10 In what sort wee must Pray vnto God with our mouth 362. b 10.20.30 When we Praie before wee open our mouth we must bee taught of God Looke on that place 417. b 60 What wee must speciallie Pray for to God when wee doe pray 46. a 10.20.30 Prayers priuate and Publike The manner howe Prayer should bee made in the congregation 1207. b 30.40 Why God hath appointed the order of Prayer as well publike as priuate 298. b 50.60 The Prayer of a faithfull man sometimes reiected 103. b 10.20.30 The true and verie cause why wee bee so colde in Prayer 100. b 60. 101. a 10 Good and wholesome counsell to followe when we buckle our selues to Praier 98. b 20 Wherefore Gods ordeining of Common Prayer and the administrations of the Sacraments is 660. b 20.30.50.60 One of our greatest faultes is that we cannot settle our selues to Praier 414. b 10 It is not lawfull for men to make Prayer c. except they haue the promise and be sure that it is Gods will they shoulde so doe 399. a 20. and reade all the matter going before touching this place declared by the example of Moses Looke Request Prayers The sauour of our Prayers signified by the perfumes that were made in the temple 1207. b 10 After what rule all our Prayers ought to be directed 915. b 40 Of the Prayers which the poore make that are succoured and releeued by vs. 855. a 10.20.30.40 All the Praiers of the old Fathers conformable to the rule of Christes Prayer in the Gospell Read how 99. a 10 The foundation of all our Praiers is faith 97. a 50. 98. b 20.50 Who is our intercessor and for whose sake our Prayers are heard 485. a 50 That all our Prayers must be offered sprinkled with the bloude of Christ and why 766. b 40.50 God heareth vs not sometimes to outwarde appearance and yet our Praiers are not vnauailable 58. b 40.50.60 59. a 10 Wherein the Prayers of Christians do differ
that they haue done their dueties in chasticing them they themselues also shal bee taken for guiltie forasmuch as it is apparant that it was long of themselues that their children did leaudly because they did suffer them to runne at randon By reason whereof if a man bee punished by lawe it may well bee inquired howe hee hath beene brought vp and what teaching hee had in his fathers house and when the mischief procedeth from that spring the father ought no more to scape scotfree than the sonne Thus yee see what wee haue to beare in mynd And here is mention made of two vices Our sonne is a riotour a drunkard Doth this import that other vices ought not to be corrected No but vnder these two kyndes God ment to shew that fathers mothers ought to bring vp their children in all vertue and honestie For vnder ryoting and drunkennesse hee meant to comprehende all loosenesse of life If ryotousnesse bee punished what is to be doone to other much heynouser thinges What shall become of whoredome theft and periurie What shall become of such other like things God then restreyneth not this lawe to these two vyces but intendeth to shewe generally that all fathers and mothers ought to haue a vigilant eye to the conuersations of their children and that if they finde any misbehauiour or vnthriftines in them they must do their indeuour to reform them and to bring them back againe from their euill trade Thus much for one poynt To bee short it is all one as if hee had sayd that if there bee any priuie faultes in children their fathers and mothers must haue a vigilant eye vppon them and reclaime them againe that they growe not desperate For what a thing were it if a man shoulde marre his chylde by bearing w t him in some particular fault One euil woulde drawe on a hundred mo after it and â—o the chylde should bee lost and vndone Men therefore must take good heede and preuent the danger that their children growe not worse and worse and that the forgiuing of one fault make them not to fall into another and so they become euery day worse than other For if men suffer ryot or drunkennesse in their children those vyces are ill ynough of them selues alreadie but yet in the ende a ryotour becomes a swyne and wil be altogether vnprofitable And though there were no more in it but the vntemperance in y e abusing of Gods creatures soothly it were too much What is drunkennesse It is a kynde of beastlinesse that bereaueth men of the grace which God had bestowed vpon them in nature A ryotour being an ydle and vnprofitable lubber and hauing spent all vpon bellyfare must needes fall to stealing when he wanteth wherewith to furnish out his excesse But a drunkarde is yet worse The worlde sees these euil inconueniences Therefore wee had neede to preuent them and to lay aforehand that such mischiefes come not to passe Notwithstanding it is shewed vs herewithall howe men tumble out of one euill into another vntill they come to deadly ruine If a chylde bee a glutton or a drunkarde in his youth well men will say they be euill touches but yet shall they be bornwith and they wil not be thought to be deadly sinnes But wee see to what poynt children come by y t meanes If that ryotousnesse bee not reformed in them but that they continue stil in their stubbornes at length they must bee deliuered into the hande of the Iusticer and bee put to death Seeing it is so let vs beware that wee flatter not our selues but whensoeuer there is any vyce in vs let vs assure our selues that if stubbornnes be matched with it we shall grow euery day more wilfull and hardharted than other in so much y â— a fault which is counted but small before men and as it were a veniall sinne wil become an intollerable cryme Now it is God which saith so Therefore let vs learne to examine our selues and when we perceiue any vyce in vs let vs doe our indeuour to amende it for feare least it throwe vs downe headlong altogither and finally sinke vs in such sorte as there remaine no mo punishmentes but the last that is to say the mortall and deadly punishment Thus much concerning that poynt Nowe let vs treate of the duetie of children towardes their fathers and mothers In deede it were to bee wished afore all thinges that children were of themselues so wyse and weladuysed as not to vexe their fathers and mothers in teaching them and specially in chastycing them for their faultes And soothly were our nature so well ruled as it ought to bee a chylde woulde not tarry till hee were rebuked or compelled but rather hee woulde thinke alas to what ende liue I in the worlde And on y e other side hee woulde consider thus God hath set thee heere to be serued and honoured by thee againe to obey my father and mother whome he hath giuen vnto mee to that end Contrariwise if they reape nothing but sorow by my meanes it had bene better for mee to haue dyed before I was borne y t the earth might haue swalowed me vp After that maner ought a child to thinke But forasmuch as youth lacketh discretion childreÌ„ are not so reformable of themselues as were requisite at leastwise let them suffer themselues to bee gouerned by others And if their father spye any vyce in them let them acknowledge it when they bee put in mynde of it and not onely confesse the misdeede but also reforme it For it is but hypocrisie when a chyld holdeth on in his vnthriftinesse after hee hath made pretence of repentance by humbling him selfe before his father If hee change not his conditions but continue still in his vnthriftinesse it is a lying before GOD and mocking of his father Therefore if a chylde haue done amisse or see himselfe subiect to any vyce and God is so gracious to him that hee hath a father or mother Let him consider thus with himselfe Go too God reacheth thee his hande in this behalfe for what are my father and my mother but the handes of God and his instruments wherewith he intendeth to serue his turne to guyde thee into the way of welfare For when I see my father and my mother goe about to correct my vyces I must needes set my selfe against GOD and defye him opâ—â—ly if my stomacke bee not abated and pulled downe to receiue their correction And surely children ought to vnderstande that this superioritie ouer vs is the amiablest in all the worlde I meane the superioritie which our fathers and mothers haue ouer vs. For although Kinges princes magistrates be to be reuerenced yet is not that kind of superiority so amiable A man wil be ashamed to be corrected by his prince or by his superiour that weeldeth the sword of Iustice but if a father speake to his sonne yea and smite him too it is no shame at