Howe we must resolue our selues when wee come to a Sermon 525. a 30.40.469 a 10.404 b all 199. b 30.126 a 50. The maner of mens comming to a Sermon noted 125. a 10 Sermons What Christians ought to thinke with themselues concerning Sermons 22. a 60 The cause why many are so loath vnwilling to go to Sermons 676. b 50.60 What we haue to vnderstand that wee be so rebuked when we come to Sermons 370. a 50.60 371. b 30 Howe folke shoulde dispose themselues when they resort to Sermons 1106. b 10.93 b 40.50.262 a 20.30 That such as make none account of Sermons are rebels against God why 675. b 10.20 The manner of comming to Sermons ordinarily vsed in these dayes 677. a 10 Three sorts of people noted that come vnreuerently to Sermons 111. a 40.50.60 What y e thing is that we haue to seeke when we come to Sermons 261. b 20 Serue God Into what inconuenience they fall that Serue God after their owne fansie 492. a 20 After what manner God prepareth vs to Serue him 112. b 20. Whiâ— wee must first knowe Gods grace and goodnes before wee can Serue him 275. a 50.60 There is none other meane to Serue God than with lowlinesse 210. a 40. In seeking to Serue God wee must haue an eye alwayes to his promises 924. a 60. b 10. What is the way for vs to Serue God to his owne liking 940. b 40.50.60.491 a 10.209 b 10.201 b 10.287 b 10 207. a 50.60.290 b 60.159 a 10.200 a 10.202 a 30.309 a 10.243 b 40.50.331 b 40.50.60 The payment of all such as cannot finde in their heartes to Serue God quietlie 153. b 10 Wee cannot Serue God vndefiledlie reade the reasons prohibiting 200. b 10.20.30 Why God would haue vs to Serue him 111. b 10.153 a 10.20 We must Serue God with a free courage and without inforcement or constraint reade that place 551. a 10.20.30 How we ouershoot our selues and cannot Serue God when men be against vs. 331. b 20 Nature driueth men to Serue God 182. a 40 Why we must not Serue God after our owne fashion and rude manner 497. b 60 Of such as Serue God for feare of being damned 275. a 60 The cause why God promiseth reward to such as Serue him 174. b 40.518 a 30.193 b 20 Howe streitly wee are bounde to Serue God and also prouoked thereunto read aduisedly page 268. b 30.40.50 The flattering of our selues is the cause y t we Serue not God so earnestly as is requisite reade how 274. a 20.30.40 Of three sorts of people which Serue God in outward shewe 962. a 10.20 Howe God will keepe touch with vs if we Serue him 295. a 20. The welspring of al euil is the not knowing what God we should Serue 471. b. 40. Wee lyue to none other end than to Serue God 118. a 10. What is the first entrance to Serue god aright 388. a 30. The order which God keepeth in exhorting vs to Serue him is to be marked reade that place 360. b 50.60 How we may be leade by loue to Serue God 275. b 10.20 Serued God will not bee Serued by constraint but of free loue note that 275. a 10. How the worlde when they haue once Serued God a little would haue truce for a good while aâ—ter 499. b 30.40 God will not be Serued after the manner of idols looke on that place 494. b 50.495 a 60. b 10 Seruant Notable doctrine for the wealthie and such as be in good case vppon these words Thou wast a Seruant in the land of Aegypt 869. all 870. a 10 A common saying among the Papistes Thou art y e diuels Seruant for thou doest more than thou art bidden where also note the doctrine inferred 526 a 30.40.50.60 The true meaning of these words that the wages of a Seruant is double the wages of an hireling 593. b 20 Why it was thought lawful in the Iewes time to keepe backe another mans Seruant being as a part of his moueable goods 816. a 40. c. b 30.40.50.60 Seruants of God What Gods Seruants may doe in the behalfe of their master 93. a 10 The sunne moone and starres are all our Seruantes reade howe 139. a 10. Why and for what cause it will be saide that Gods Seruants are wilfull 57. a 10 A good triall to discerne whether our saying that we be Gods Seruants be so in good earnest or no. 32. b 50 What were able to make Gods Seruaunts quite out of patience 77. b 10 Howe God will measure the afflictions of his Seruants 1161. all and who be his seruants 1162. a 10.1168 b al. 1169 a all God succoureth his Seruants after a woonderfull fashion example of Ioseph 1212. b 50.60.1213 a all The greatest honor that God could do vs in making vs Princes were but y t he should make vs his Seruants 433. a 60 There cannot be a greater good turne vnto men that to be the Seruants of their maker 436. a 60. b 10. Looke Faithfull Seruants of men Lawes prouiding for the succour and safetie of poore Seruants that had cruell masters 816. all The slauish state of SeruaÌ„ts in the time of the law 816. a 20.30.40.50.60.209 a 10.20.587 a 60 An exhortation to Seruants touching their duetie of obedience to their Masters Mistresses 216. b. 10 Reasons why our Seruants must rest on the sabboth day 208. a 50. c. How Seruants are to be vsed and dealt withall at their masters hand 589. a all b 10.216 a 50 The state of Seruantes in the time of the Iewes and ours compared 592. a 10 Howe the Iewes mocked God with his owne lawe ordeined for the releasing of their Seruants after their sixe yeares seruice expired 558. b 40.50 60. Looke Bondmen Bondseruants and Slaues Seruice of God The office of iustice is an honorable Seruice 18. b 10 Howe zealous God will haue vs to bee in the maintenance of his Seruice 211. b 40.50 We cannot holde out to the ende in Gods Seruice but by bearing many harde bruntes and temptations 47. a 50.60 What the Papistes terme by the name of Gods Seruice 628. b all 32. b 60.287 b 30. â—49 b 60.250 a 10.435 b 50.60.456 a 10 The doings of such as purpose to walke in Gods feare and Seruice 57. a 20 Gods meaning when he chooseth vs to do him Seruice 17. a 10 Whereof it commeth that wee make great indeuours to the Seruice of God 38. b 20 In what points the true Seruice of God consisteth reade the place it is notable 435. a all 468. b all 490. b 20.140 a 50.60 b 10.20.30.496 b 50.60.497 a 10.322 323.324.1219 a 50.287 a 30.285 a 40.627.628 What God is faine to doe seeing men are so inclined to corrupt his Seruice with wicked superstitions 187. a 40 No Seruice that we can doe vnto God can deserue aught at his hande 111. b 60.284 b 50 Whereto Gods promises to encourage vs to do him Seruice doe tende 112. a 10 Why
said expressely That the Lord was angrie with him for the peoples sake Deut. 1.37 as we haue seene alreadie heretofore Wherein he meaneth not altogether to iustifie himselfe but he doeth it to the end that the people should finde their owne fault and humble themselues vnto God If Moses had meant to vphold that he was not in any fault nor blame worthie he had couertly accused God Ezec. 18.20 For is it written that he that sinneth shall beare his owne punishment Then must it needes bee that Moses was not cleare or else that God did him wrong in punishing him for the peoples sake But I haue declared heretofore that he glorified not God as hee ought to haue done In deede this appeareth not by the storie for it should seeme there that he did his duetie as well as could be wished but only God is the competent iudge thereof Although Moses could not be condemned by his wordes nor by any outward signe it is ynough that God findeth fault with him and auoweth that he yeelded him not his due honour Ye see then that Moses was faultie and that Gods banishing of him out of the lande of promise was for his offences sake so as he coulde not say that he had not deserued such punishment Why then doeth he lay the blame vppon the people As I saide afore it is not to cleare himselfe but to make the people to knowe their own euill dealing yea and also to consider that seeing Moses being so excellent a man and a man chosen of God did suffer such reproch and dishonour they themselues ought to be the more cast downe Thereby then the people is warned to thinke the better vppon their owne faulte And in verie deede this offence of theirs was verie grieuous and exceeding great For we knowe that Moses had an earnest zeale to serue God and that it was his whole seeking Neuerthelesse the murmuring that rose among the people for want of water was as a tempest to carie Moses away Beholde Moses is as a rocke he is wholly setled in Gods seruice and therefore it must needes be that the peoples rising in vprore was with horrible violence euen as if a rocke were shaken with some tempest And so wee see that the people were vtterly destitute of all patience and as good as starke mad and that it could not be but that the diuell possessed them seeing that the fire of it did euen sindge Moses Also this punishment of his sheweth how great the peoples offence was What had Moses done For his owne part he desireth nothing but to liue die in glorifying God And yet notwithstanding God setteth a marke of infamie vpon him for all ages to see in restraining him out of the promised land Sith it is so what punishment doe the people deserue which were the cause of the mischief and the chiefe authors thereof Nowe to apply this doctrine to our vse let vs take good heede that we driue not others to doe amisse least the whole blame light vppon our owne neckes Not that our thrusting of any man out of the way can quit him for God will neuerthelesse correct him for it but howsoeuer the world goe we shall be guiltie of al the sinnes that wee haue occasioned This ought well to bridle vs to the ende that no cause of stumbling proceede from vs. And besides this let vs consider that if God haue giuen vs gouernours that labour to discharge their dueties if we vexe them in such sorte as they swarue or start aside from the right way wee shall yeeld account of it before God and at the last his curse will light vpon our heades Hereby all folkes are warned to liue simply peaceably in obedience to their superiors specially when they see them disposed to serue God to the ende that they may take courage and continue increase in goodnesse And if we fall to raising of trouble and disorder surely if they that haue committed but halfe a fault be corrected wee shall bee dubble punished and answere for all the inconuenience as of a trueth wee deserue well to bee charged with it before God Thus ye see what wee haue to marke vpon that speach where Moses telleth the people againe how it was for their sakes that y e Lord was angrie with him Nowe let vs returne to the matter which wee beganne withall that is to wit that although GOD chastised Moses by bereauing him of a temporall benefite yet was that no impeachment to his saluation And so meaneth he by these woordes Bee contented and speake no more to mee of this matter In saying bee contented he doeth him to vnderstande that he hath wherewith to content him forasmuch as God is still mercifull to him acknowledgeth him for one of his and taketh him still as of his housholde casteth him not out of his kingdome Seeing that all these thinges abide vnto him still hee sheweth him that he ought to rest without greeuing of himselfe ouermuch And it is a very notable and profitable point namely that we ought not to be too sorrowful and grieued out of measure so long as GOD bereaue vs not of the substaunce of our saluation Wee heare what answere Saint Paule had 2. 〈…〉 when he was afflicted yea and euen buffeted by Satan and God had cast him downe in such sorte that he was as one at the point to bee troden vnder foote Now he besought God to be deliuered from such temptations but answere is made him at Gods hand Let my grace suffice thee GOD telleth him hee will assist him but as for the comberance he must beare it still Therefore let vs learne to put a difference betweene the thinges that are of the substaunce of our saluation and the appurtenances which are in deede the tokens of Gods loue and goodnesse but yet may bee forborne of vs whēsoeuer God thinketh good whether it be to chastise vs or to trie our patience or to any other purpose that he deale so with vs. As for example the things y t are of the substance of our saluation are these that God forgiue vs our sinnes that he keepe vs vnder his protection y t he dwell in vs by his holy spirit y t the light which he hath giuen vs by his Gospel be not quēched that we may take him for our father to cal vppon him and to flee to him for refuge So then the substaunce of our saluation is y t the seede of faith abide continually in vs that God guide gouerne vs by his holy spirit and that he make vs feele his goodnesse so as wee rest therevpon But yet for all this many temptations may befal vs yea euen such as my pluck vs back from calling vpon God Not that they can shut vs quite out from him but yet they may so comber vs as wee shal not be able to resorte to God so freely as wee woulde Againe wee shall be tossed with many
him out of office Hee should haue bin the leader of the people to bring them into the land of Chanaan and ye see hee is deposed from his office with dishonor and shame Now had hee bin as one of these worldlings which know not what it is to giue ouer themselues playnely vnto God or had hee bin as a nomber are who being caryed away with ambition and vainglory wil alwayes needs be had in estimation hee woulde neuer haue yeelded to doe any thing to Iosua But behold God telleth him here thou must resigne thy state to Iosua and thou must instruct him to the end hee may bee set in thy place and knowe thou that hee is worthie to bee my lieuetenaunt to leade my people into the possession of their inheritaunce Sith wee see that Moses was ready hereuppon to giue ouer his authoritie so as God should bereaue him thereof and yet hee himselfe not onely bare no grudge to Iosua his seruaunt when hee sawe him exalted in his roome but also instructed him and sought to surrender his owne gratious giftes vnto him as if hee should haue plucked al the good out of his owne hart to haue sayd vnto Iosua take here that which belongeth vnto thee to the intent that all may redound to the welfare of the people and I hencefoorth become as a poore naked man sith wee see say I that Moses was at that poynt haue wee not an euident proofe that hee regarded not himselfe and that hee sought not any thing else but that God might be gloryfied and that when hee had finished his course the people might still haue a faithful man to guide and gouerne them Specially seeing that euen in his lyfetime when hee sawe God◠grace florishe and increase in a meane person which was set in preheminence ouer him he not onely enuied him not but also was willing to helpe further him that hee might be able to execute his charge when hee were succeeded in his place This verily is written in commendation of Moses but it serueth also for our instruction to the ende wee may learne to submit our selues to our God that whensoeuer he listeth to exalt others in our place wee may be glad of it wishing that the same may redound to the benefite of y e people and indeuoring to helpe those whome God hath chosen and elected so as hee may alwayes reigne gouerne and that whensoeuer it pleaseth him to exalt men it may suffice vs that hee be gloryfied in them and none of vs be selfewilled in that behalfe but all in generall seeke the maintenaunce of the whole body of the Church in her state and the benefite welfare and profperitie of the same Thus yee see what wee haue to remember vppon this text Furthermore let vs mark also that whereas Moses is commaunded to strēgthen Iosua therein God sheweth vs the effectuall woorking and force of his worde The incouraging of a man specially to so excellent a worke is no small matter And by what meane is that done By good teaching and by holy exhortations Thus are there two thinges to be noted in effect The one is y t such as are set in authoritie haue neede to be instructed and strēgthened that they may be able to doe their duetie The second is that Gods word hath this vse and propertie to frame those which els should be vnmeete and to strēgthen them when they be weake and to be short to make them fit in all poyntes to execute their office and whatsoeuer is appoynted them by God Therefore let them that are called to any charge or authoritie looke wel to themselues For they be not abler men than Iosua was who had done a notable act already now forty yeeres agoe in outstanding the rebellion of the whole peeple notwitstanding y t they would haue stoned him and that he sawe so great and as ye would say so infinite a multitude against him which was not of an hundred men neither of rascalles or of no estimation but there were moe than sixe hundred thowsand men that did set themselues against him and yet for all y t he bare out the brunt with inuincible constancie and maintained Gods quarell Iosua had done this deede fortie yeeres afore andy yet notwithstanding he is faine to be incouraged stil he is faine to receiue newe instruction hee is faine to be confirmed yet better and better Now thē what shall those do which are as sillie beastes can doe nothing If a man examine them thorowly although there bee some good seede of vertue in them alas they come farre shorte of the perfection that was in Iosua Then if they cannot finde in their hartes to be taught and to be strengthened that they may the better serue God are they not worthie to be put to reproch so as they may not discerne what vprightnesse and Iustice meane but commit so grosse crymes as euen little children may laugh them to skorne and all the worlde bee ashamed of them Thus much concerning the first poynt Wherfore let them y t are called to any charge whether it be to y e ministring of Gods word or to the executing of Iustice as touching earthly gouernment Deut. 17.1 or to be maisters or fathers let them all euery one in his owne vocation vnderstand that they haue neede to bee instructed or else that they cannot furnishe out the place to performe their duetie Let that serue for one poynt Now were this well obserued wee should not see so many skorneful persons as there are For vnder color that a man is aduaunced to some authoritie he may no more be spoken to for hee cannot bee but wise ynough seeing he is in authoritie But it is cleane contrary as we see here and as God hath also well shewed in that hee hath giuen Kings a speciall commaundement to haue the bookes of his lawe about them as wee shall see in due place hereafter And now must we also note the second point which hath bin touched already that is to wit that if we purpose to be wel taught if we purpose to bee confirmed if wee purpose to be wholy disposed to doe the things that our dutie requireth we must repaire to Gods schoole For hee hath giuen the power and efficacie to his worde not onely to teach vs to knowe what is good and to giue vs wisedome and skill but also to make vs strong to goe through with our affaires as wee ought to doe so as we be able to withstand all euill and to ouercome all the stoppes and lettes which the diuill shall thrust in our way To bee short to the end wee may bee able to compasse all thinges well and to goe through with the thinges that God commaundeth vs let vs bee ready to harken vnto God and be willing to receiue instruction by his worde And it is certain that if wee haue that it will neuer faile vs for it is a good scholemaister But as I
done away Wherefore let vs learne that in playing and sporting after the fashion of the children of this worlde wee shake off God and bereaue him of his honour And surely it is an vnexcusable vnthankfulnesse when we acknowledge not the author of all welfare If we referre all our mirth vnto God it will be alwayes moderate Besides that it shall euer haue a good end God wil so hold vs in aw by his Maiestie as we shall not passe our boundes as we see the wretched and blind vnbeleeuers do who haue no more stay of themselues in their making merrie than wild beastes haue Now then if our eies be so set vpon God we shal be sober and modest ynough Marke that for one point But besides this it is the meaning of Moses also that fathers should teach their children and masters their seruants to do the like For it is not ynough for a faithful man that he himselfe serue God but he must also gouerne his houshold assuring himself that it is committed to him to the same end that he is to yeeld account of it And in deede what reason is it y t a man should haue superioritie ouer his neighbors y t are creatures fashioned after y e image of God as wel as he and that in the meane while God should be bereft of his right and not be vsed as chiefe soueraigne of all What a presumption were that Were it not an vtter peruerting of the order of nature Then let vs marke well that heere wee bee warned to rule our houses in such wise as GOD may bee serued both of great and small Let him to whome God hath giuen children beware that he bring them vp in the right religion let him do the like to his men and his maides so as God may be the common father and maister of them all That was the thing whereof Moses intended to warne the Iewes in their persons it behoueth vs also to bee taught at this day to doe our duties in y t behalfe And therewithall wee be exhorted to gentlenes also For although the maister of a house haue preheminence authoritie ouer his houshold yet notwithstāding his inioying thereof must not be to himself alone but he must impart it to al his whole houshould for else it is a separating of himselfe from y e state of mankind a barring of the common societie which God hath set among men Therefore there are here two points to be noted The one is y t whosoeuer hath charge of children and seruants must do his indeuer to lead them to god And y e other is that all such as are set ouer others and haue inferior persons vnder them in what state of subiection soeuer it be ought to be kindharted towardes them and not to reigne ouer them with tyrannie and cruelty but to rule them w t al gentlenesse so as they make them partakers of the benefites and gratious gifts which they haue receiued at Gods hand That which Moses addeth concerning the Leuites serueth for a further confirmatiō of y t which he had spokē of their reioycing or making merrie in y e presence of God For as I haue declared alreadie God had appointed y e townes of y e Leuites to be dispersed among y e tribes to y e intent there should be good doctrine taught throughout y e whole country Leuit. 3 5.8 Ios. 2◠3 We know what the state of y t tribe was namely how it is said in y e second of the Prophet Malachie y t the lippes of the priest ought to teach knowledge Mal. 2.7 that men shoulde seeke for good doctrine at his mouth that the Priests were as the messengers of y e liuing God God then had chosen y e tribe of Leuie to be cōtinually among his people to hold them in the true and pure religion For had they bin placed all together in some corner by themselues after the same maner y t the rest of the tribes were in their portions all the poeple besides had bin w tout teaching But inasmuch as there was no tribe where the Leuites had not some towne allotted to them by that meanes the seede of Gods word was spred abrode so as the persons whom God had ordained to gouerne his Church to haue the charge of mens soules were so dispersed y t the land was furnished with them throughout And now it is said y t the Israelits shal make merrie with the Leuites y t were mingled among thē And why For they might holde the people in some awe Though there had bin some vnruly persons yet if they had seene the Leuites who bare their marks were specially chosen to the spiritual gouernmēt of y e Church it would haue bin a bridle to restraine thē w tal Thus the Lord seeing y e frailtie of his poeple gaue thē this help to hold them in order modestie As if he shold say True it is that I haue chosen you for mine inheritāce you be y e people whom I haue dedicated to my self but yet is there a special holinesse in the Leuites bicause they preace into y e Tabernacle and are appointed to teach you the lawe and to keepe you from running into superstition from starting aside to straunge gods Seeing then y t I haue committed this charge to my Leuites let them be in your company that by your beholding of them you may be y e more prouoked to feare mee and to bee merrie after a holy manner without defyling of your selues with the lustes of the world as ye see the vnbeleeuers doe who rush out into all disorder that seeing I haue appointed my Leuites to bee as messengers from me and y t my lawe is in their mouth their office is to beare abrode my doctrine you may not be so giuen to disorder but rather consider y t I dwell among you so as the very sight of my seruants may do you to vnderstand that I am neere at hand that you ought not to separate your selues from me And hereby we be put in minde to behaue our selues soberly and modestly that we haue neede to be exhorted dayly thereunto by the word of God for feare of starting out into vnthriftinesse for we see what feeblenes is in vs. True it is y t when we be once entered into a wicked trade we shall soone be hardened in it but to be constāt in doing good we shal haue much ado Therefore although we haue some good disposition desire to serue God yet must he bee faine to quicken vs vp still from day to day Wherfore let vs seeke the meane which is to resort to the doctrine y t should be our guide and to yeeld willing care to the warnings y t are giuen to draw vs vnto God to confirme vs in his feare obedience Yea and when wee haue bin at a sermon and haue heard y e word that
other wanton prankes but if hee bee at his fathers table either hee must behaue himselfe soberly or else be rebuked for his labor Let euery man bethinke him of this and let it be a meane to holde vs in such awe as the meates which God giueth vs may haue their pure and lawfull vse That is the thing which we haue in effect to remember vppon this text And now he speaketh lykewise of mens householdefolke shewing that if we intend to be merry before God we must also haue a care to instruct those that are committed to our charge Marke that for one point It is not enough for a man to liue in the feare of God himselfe but the father that hath children and the maister that hath menseruantes and maideseruantes must leade them with him and there must be one consent in euery houshold so as both great and smal doe serue God For it is an vntollerable leawdnesse when a man letteth his houshold play the beasts so as God is not knowen among them And what a thing is it that men should looke to be serued of their folke in the meane while forget God There is none of vs all but hee will looke to bee knowen for maister in his owne house in the meane while what a pride is it y t God should bee thrust out of doores What a thing is it that we which are but wretched earthwormes shoulde looke to haue our dueties yeelded to vs and that God should be defrauded of his That is y e cause why it is sayd expresly that men shoulde make merry with their housholdes before God Neuerthelesse hereby God meant also to inure his people to humanitie For we see a number of men that can finde in their hartes to cram themselues til they burst in the meane while passe not though others starue it shold seeme y t a whole world were little enough to finde one of them But our Lordes will is that there should be courtisie among men that whē the maisters haue suffised themselues with meate and drinke they shold not be nigardly in giuing foode sustenāce to such as take peins in their seruice but haue a care of thē That is a second thing which our lord ment in this text But now let vs pas on After y t Moses hath spoken of firstfruites and offeringes he returneth againe to Tythes and treateth more fully of them Thou shalt not forget the Leuite saith he which is within thy gates Euery third yeere shalt thou lay aside the tenth of al thy fruits and the Leuites shall come and gather them and lykewise the widowes the fatherlesse and the straungers that thy God may blesse thee in all the workes of thy handes Yesterday I began to tell you that in old time y e Tythes were appointed to the Leuites because they serued at y e altar that God would not haue thē occupied about any such labor as might hinder them either from teaching y e law or frō doing of sacrifice such other like things For inasmuch as God had reserued thē to y t purpose his wil was y t they should giue themselues wholy thereunto That was y e cause why he exempted them from tilling of y e ground and from such other labors Besides this there was also an other reason which was y t they should haue had a portion in y e land which was promised to the linage of Abraham for there was a whole tribe of them but God had excluded them frō it put in two tribes in stead of y t one so as Ephraim and Manasses the sonnes of Ioseph made two heads And so were there twelue portions of y t Land But yet in stead of the Leuites ye see y t Ephraim succeeded for Manasses was y e firstborne of Ioseph yet was he put after his brother set in the second place made inferior to him And so were y e Leuites excluded But yet behoued it them to haue their right And therefore God recompenced them lyke as if a man should giue his childe a recompence some other way when he would not haue him to come to y e parting of y e inheritance w t his brethren euen so stoode the case w t the Leuits Those were y e two chiefe reasons for y e tythes Neuerthelesse it was Gods wil y t the ouerplus should be deuided among y e poore needie For y e Leuites had not so large a portion giuen thē to make them gluttons to inrich thē aboue other men but to y e ende they should be as deacons to haue a care of Gods poore folk and to distribute his almes to his people Now we see what was the cause of the tithes But it is cleane cōtrariwise in the Popedome where it is sayd that by Gods Lawe the tythes are due to the Priestes Although say I that their Priestes were such as they ought to be so as they were not the priests of Moloch and of other idols but that they serued God purely yet were it a grosse ignorance to imagin that tithing were an euerlasting order set downe for all nations to obserue Againe it was a flat fraud in that the Priestes being ouerruled by couetousnesse did beare men in hand that the tythes belonged to them by Gods lawe For the contrarie is well knowen And their chalendging of that was at such time as the whole world was corrupted and men were vtterly ignorant of the meaning of the holy scripture For since the time that Christianitie hath begunne to florish and that there hath bin greater soundnesse of iudgement than was before it hath neuer bin said that Tythes are due to the Shepheardes nor to those which haue the spiritual gouernmēt of y e Church but it hath bin alwayes orderly obserued that Princes Lords haue taken the Tenthes yea in some places and coūtries which are lesse fruitful they haue taken but the Thirtithes or at leastwise but y e Twentithes whereas in other places where the landes are more fruitfull where there is greater abundance thā is ordinarily in other countries they haue taken the tenthes Hereupon the priestes and Cleargymen of y e Popedome haue taken occasion to finger all things to vsurp vppon all mē most wickedly For they haue thūdered out their excōmunicatiōs against such as would not graūt thē their robberie so as mē were driuē to them haue their owne willes And then fell they together by the eares among themselues lyke a sort of curre dogges about a bone The Monkes sayd they bee ours the Priestes sayd they were theirs and to bee shorte there was nothing but vtter disorder among them Yet notwithstanding wee must returne againe to that which was touched yesterday and which I am about to rehearse againe now presently which is that inasmuch as the sacrificing Priestes were found at the common charges of the people in the time of the olde Lawe it is good
dayes A great number of Holie dayes among the heathen and of holie dayes reteined at this day 495. a 10.20 Holinesse What the worde Holinesse importeth 955. a 50 The Holinesse of the Scribes and Pharises and the holinesse of Monkes Friers compared 784. a 40.50 b 10.518 b 40.50.60.519 a 10 Our calling is warranted by our walking in Holinesse of life 300. a 50.203 a 40.50 Holie water Of the washings of the heathen and the Holie water of the papists 495. a 40.50 The Papists Holy water a kind of clensing of their owne deuising 668. a 20. and that it is but a charme 908. a 20 and of whom they borrowed it 766. b 40.50 Looke Baptisme Homage Of the Homage that we owe vnto God and how we should performe y e same 1067. a all 585. a 60. b 10.518 a 30. c. b 10. Looke Dutie and Seruice Honestie Of Honestie sobrietie or stayednesse and in what points the same consisteth 224. a 50.225 a 10.20 What regarde we ought to haue to the Honesty good name of our neighbour reade page 235. a 60. c. the whole sermon ouer Lawes concerning the Honesty chastitie of women both married vnmarried with diuerse circumstaÌ„ces read sermon 128. beginning at page 785. a 20.883 a 60. b all The impudence of some that will iustifie their Honestie though they be manifest naughtipacks 786. a 30.40 A lesson which the heatheÌ„ haue taught vs concerning Honestie 773. b 30 What is ment by Honestie in apparell 774. a 10 Honour What the greatest Honor is that we caÌ„ do vnto God 496. a 50.328 b 60.329 a all The Honour of God and our saluation matched together 536. b 50 How they that are aduanced to Honor do beare themselues in hand 21. a 60 What Honor we ought to do vnto God in all our worldly affaires 55. a 40 They whom God hath set in Honor preeminence haue neede to be told of their dutie 18. a 20 What the word Honour due to parents and superiours importeth 213. b 10 20.30 God cannot abide to be robbed of his Honour and howe that is done 38. a 10.214 b 10 What the states of Honour and all the dignities of the world are â—2 a 10 In what sort manner we ought to Honour God 342. b 10.20.794 a all b 10.539 a 10.20 Men oftentimes come to Honor in the world by plain theeuerie 231. b 10.20 What regard we ought to haue of gods Honour is shewed by the care that we haue of our owne and our friends 540. a 10.20.30 By what meanes men may Honor God purely 20. a 20.215 a 30 God requireth no Honour at our hands for that hee hath neede thereof c. 212. a 10.20 The greatest Honour that a man can take to himselfe what it is 166. b 10 The Honour of God excelleth all things that concerne man 212. a 10.547 a 20 God neglecteth not his Honor though he seemeth to vs so to do 188. b 20 Howe Gods Honour is defaced in bearing witnesse 236. b 30.40.50.542 a 10 20 Wherein the Honor that children owe to their parents consisteth 759. a 60. b 10 Why a childe ought to Honour his father whatsoeuer father he be 214. b 60 215. a 10 How farre this saying of God I will not giue mine Honour to another doth reach â—97 a 20.30 The high Honour that God doth vnto men in choosing them to represent his person 184. a 40 Now we be affected in the maintaining of our own Honour bow in Gods 188. b 30.40 The meaning of these wordes Honour thy father and mother c. 212. b 10.20 c. Men imagine an idle Honour and what insueth vpon that fansie 13. b 40 God setteth more store by his own Honour than by the saluation of our soules 484. a â—0 30 What kinde of Honour God requireth of vs to his law 262. a 10.20 Howe heinous a crime it is to rob God of his Honour 251. b 50.60 A true proofe that we be willing to Honour God 381. a 20 What is the cheefest Honour that God requireth at our hands 374. a 10 Two wayes noted whereby we rob God of his Honour 372. a 40.50.60 and b 40.50.368 a 20 The common and ordinarie meanes of men in defeating God of his Honor. 368. a 10.20 Hope A vaine Hope of Gods helpe in them y t trust to their imaginations 55. a 10.20 The force of the Hope which wee shall haue of feeling Gods goodnesse 25. a 50 We are made partakers of immortall glorie aforehand by Hope 35. a 40 What we must do if we will haue an infallible Hope of the heauenly life 9. a 20.519 b 20.30 Moses confirmeth the Iewes in Hope of the Lords fauour 1074. b 10 Howe far our Hope must extend 171. a 20 What maner of Hope we ought to haue in God is shewed by comparison of an anchor 374. a 10.20 Looke Trust. Horeb. Why the mount Horeb ought to haue bin sanctified 387. b 10.20 Look Hil. Hosts For what cause God is called the Lorde of Hosts 969. a 10.476 b 50 House The meaning of these words IudgemeÌ„t shall beginne at Gods owne House meaning his people 1159. b 50.60.1160 a all Who is saide to bring bloud vppon his House 777. a 40.50.60.778 a all How euery man should think with himselfe when he hath a House to dwell or to be dwelt in 719. a 60. b 10 Houses Such as had built newe Houses and had not dwelt in them exempted from going to warre and why 718. b 50.60 Of the dedicating of Houses Reade at large in page 719. a all Of building great large Houses how vaine they be which is our chiefe house 616. a 10.20.30.40.50 In what order such as keepe Houses and haue a charge should rule them 507. b 40.50.617 a 10 The benefite of Houses and to what vses they serue 614. b 60 A law for building Houses with battlements and rayles and why 776. b 40 50.60.777 al. Houshold How a man should prosper in himselfe and his Houshold 952. b 50.60.953 a 10.20 Housholds Why it is said by Moses then meÌ„ should make merrie with their Housholds before God 568. a 10.20.30.40 Housholder God compared to a Housholder looke into the comparison 467. b 50 The duty of an Housholder this would be wel looked vpon 507. b 50.60.492 b 30.40.50 Humanitie The 141 and 142. sermons tend wholly to the doctrine of Humanitie to bee vsed among men Humilitie A pretended Humilitie of the Papistes noted 389. b 10 A definition or description of Humility 376. a 40 Gods chastisements tend to bring vs to repentance and humilitie 50. b 50.216 b 60 An exhortation to Humilitie by the example of Christ. 675. a 40 Of a certaine Humilitie required in vs and whereto the same must lead vs. 314. a 10.20.30 What will insue if with Humilitie wee seeke to knowe the thinges that are auailable to our saluation 298. a 50 A triall that God vseth to prooue our Humilitie
Thou shalt loue God with all thy Strength 272. b 20. Looke Power Strife A Strife betweene the Angels and the diuels for our behoofe 1239. a 10.20 The cause of Strife debate and emulation among men 73. b 50.114 b 10.20 Looke Variance Stripe Whereupon the Iewes tooke away one Stripe from fourtie Gods lawe appointing fourtie stripes to be giuen the misdooer 876. a 10.20.30 Stripes Saint Paule beaten fiue times with fortie Stripes saue one and what he giueth vs to vnderstande thereby 876. a 50.60 Stubborne Howe God dealeth with vs if wee bee wilfull Stubborne against him 394. a all b 10.987 a 60 Howe such as be Stubborne and vnwilling to learne at Gods hands should be dealt withall 1104. a 10. Looke Rebellious Stubbornnesse The continuall Stubbornnesse of the Iewes ours against God laid down in particulars 383. the whole page 384. a 10.20.1101 al. 411. b 40.50.1102 a 10.1119 a 10 The Stubbornnesse of mans nature declared by comparison 265. b 30.1162 b 50.60.1163 a 10 Of Stubbornnesse specially in children and the punishment for the same by Gods lawe 756. b 10.20 c. Howe hardly the Stubbornesse of men is subdued and whereby it is subdued 1099. b 50.60 Ouermuch ease is the cause of wilfull Stubbornnesse Reade the place 279 b 30 How God will fall to Stubbornesse with vs if wee fall to stubbornnesse with him 444. a 10.20.30.40 For what cause Moses sayth Lord haue not an eye to the Stubbornnes of this people 415. b 60. 416. a 10. Looke Rebellion Subiectes An exhortation to Subiectes touching their dutie of obedience to their superiours 216. a 60. b 10 In what behalfe God will not like that Subiectes should obey their princes 216. b 20.30.40 Subiection An exhortation summarilie to all estats touching Subiection 216 a 60. b 10.20.217 a 60 Howe wee ought to behaue ourselues towardes them that be in Subiection vnto vs. 591. a 20.30 The Subiection of children to their parents according to Saint Paules rule 213. b 30.40 A forme of speech touching our Subiection to God when he any way crosseth vs. 349. a 60. b 10.250 b 30.40 223. b 50 Wherein consisteth a good triall of our Subiection vnto God 525. a 50 The straite Subiection of the Iewes vnder the law declared by comparison 344. b 10.20 Subiection is a thing sore against our nature 213. a 40.217 a 10.20 A forme of Subiection described and set downe 218. a 60. b 40 What may enable vs to submitte ourselues euen to the meanest this concerneth Subiection 214. a 60. b all What kinde of Subiection God requireth at our handes 443. b 10.20 A warning as well to them that are in authoritie as to them that are vnder Subiection 215. a 50.60 Looke Obedience and Honour Submission The papistes haue shewed that they can in no case away with Submission of themselues to God 504. a 50.60 Looke Subiection Substance A question with what eye wee can beholde Gods Substance 182. b 40 How the Substance and wealth of men consumeth when God curseth it 985. a 40.50 Succession Of the Succession of the Gentiles into the place of the Iewes and when the same was accomplished 1137. a all Of the chiefe Succession that we ought to leaue to them that come after vs. 1095. b 10.20 The Succession of the Leuiticall priesthoode vsurped and to whom it doth properly belong 849. a 50.60 b all 850. a 10 Succour That Gods speaking vnto vs to Succour the poore is not without cause and why 584. a 50.585 a 50.60 Who they be whom we are bounde in conscience to Succour 582. b 40.50 Most effectuall reasons and persuasions to moue vs to Succour such as be in neede among vs. 580. all 581. a all God doth Succour his seruantes after a woonderfull fashion example of Ioseph 1212. b 60.1213 a all What we haue to learne in that wee be cōmanded to Succour dumbe beasts going astray or trying vnder their burden 769. b 50.60.770 a 10. Looke Helpe and Releefe Sunne The Sunne is a rightnoble creature yet our seruant 148. a 20. howe wee must vse the light thereof 353. a 40 Why light was made before the Sunne 353. a 40 Superfluities Against the needeles Superfluities of Gods creatures wherein the worlde doth commonly offende 781. b all 782. all 783. a all Looke Excesse and Abuse Superiours Men cannot gouerne themselues except they haue Superiours to guide them 622. a 10 What Superiors the pope will haue vs to obey 217. b 50.60 What is to be done when Superiours abuse their power 218. a 10 The Superiours must shew the way of going to the Church to the inferiors 1028. a all God in one worde hath giuen vs the rule of obedience to all Superiours 215. a 10.20 A notable punishment of God vpon Superiours for abusing the dignitie which God hath giuen them 215. b 30.40 A generall doctrine for the honouring of all Superiours 212. b 10.20 c. Superioritie Two pointes to bee marked of such as haue any Superioritie ouer others 508. a 10 God hath ordeined Superioritie in the worlde and he will haue it maintained 217. a 30.40 Against such as be disobedient to lawefull Superioritie 217. b 20 All such as haue Superioritie ouer vs. do represent Gods person and must be obeyed 214. a 10.20 To what ende the Superioritie which men haue should tende 22. a 10 God reserueth chiefe Superioritie alwayes to himselfe 21. b 40. Looke Authoritie Superstition Houshoulders must suffer no Superstition or ydolatrie in their houses 492. b 30.40.311 b 40.50 A cleare riddance of all such thinges as may allure vs to Superstition is necessarie 491. a b all The remedie to preserue vs from all vncleannesse of Superstition 524. b 10.20.30 Of naturall pronenesse to Superstition and false Adoration 310. a 40.50.60 b 10.561 a all The fountaine and welspring of all Superstition what it is 271. b 60 The sundrie practises of Sathan to aduance Superstition and ydolatrie 1239. b all Howe ancient Superstition was 1129. a all b all That the more we knowe Superstition the more we must eschew it 1031. a al. When and at what time wee haue the very meane to destroy all Superstition 146. a 50 We must holde vs to the simplicitie of Gods worde without mingling any Superstition therewith 149. a 30 The fondnesse and Superstition of the worlde noted in diuerse pointes 140. b 30.40 The eyesore that the Iewes had to turne them to Superstition 177. b 50 How Superstition gat scope among the Iewes c. 114. a 40. Looke Deuotion Superstitions Why Moses speaketh of the abolishing of Superstitions first and then of other thinges 493. b 10.20.494 b 60.495 a 10 The madnesse of men in their Superstitions noted 491. b 50.60.187 a 40 Of diuerse kindes of notable Superstitions retained in the Church 495. a all Of diuerse that can mocke and scorne at popish Superstitiōs who notwithstanding haue no religion in them 493. a 20.30 40 The
weakenesse that we may repaire vnto God and let nothing hinder vs from yeelding our selues wholy vnto him and vnto his protection let vs not deceiue our selues with such vaine confidence as the Iewes had in their high wals Nowe heerewithall hee sheweth also that all that euer wee can deuise for our strength and safegarde can doe nothing against his power but that wee shall continue besieged vntill wee bee altogether wasted Yea and wee may gather by this Text that it were much better for vs to bee deliuered at the first into the handes of our enemies than to haue meanes to resist whereby wee may bee made to languish in such wise as wee may not dye a simple death out of hand for the poore people that be abroad in the fieldes are spoyled at the first and so are dispatched of it Surely it is a pitious case to beholde their throates cut and all set on fire but yet for all that by that meanes they are deliuered from their miseries so as they pine not away in them But as for them that are in strong Townes they must bee faine to abide a long siege they must languishe and pine away by peecemeale not for a moneth or two but euen vntill they can holde out no more and that is asmuch as if they should passe a hundred deaths Thus doth our Lorde reuenge himselfe of them that thinke themselues to bee dispatched when God doth not roote them out at the first No saieth hee bethinke your selues whether of these fruites doe speede best they that are brought to the market in their prime and eaten out of hand or they that are kept for a time and in the ende doe rotte It were better then for you to bee ouercome and vanquished by your enemies at the first Let vs therfore consider well that when wee haue wherewith to defend vs to the worldeward where it should profite vs it shall turne to our double confusion if wee trust therein for wee must grone a great while vnder the burden and bee wasted by little and little For when wee bee disobedient and wil not be reformed our Lorde wil neuer leaue vs til he haue vtterly brought vs to nought as he sheweth here so oftentimes And y t is yet better expressed by this that Moses addeth The man saith he that is tender and delicate among you shall bee greeued at his brother and at the wife which lyeth in his armes because hee cannot bee suffered to eate his owne children alone The woman which is so nice that shee dare not touch the ground with her foote for so are the very woordes of Moses shall seeke to destroy and to spoile her own children yea they shall no sooner bee borne out of her wombe but shee shall bee desirous to deuoure them and if shee haue brought them vp to some bignesse shee will spare them neuer the more These bee dreadfull thinges for it is not sayd alonely You shal bee besieged and tarie a long while in famine so as you shall bee driuen to eate Horses Rattes mice shooeleathers yea and the very doung of byrdes as it hath bin seene and all these thinges shall bee your meate 2. Kin. 6.25 Neither is it sayd that men and women should bee eaten but that euery man shall eate his owne children Seeing that God speaketh in this maner were it not enough to make our hayre stand vpright Yes verily and yet here is nothing declared by Moses which hath not bin seene in execution It is not for a man to say it is not credible it is repugnant to nature a man would plucke the bread out of his owne mouth when hee is in extremitie to giue it vnto his children he would dy to helpe them insomuch that wee see that Agar could not abide to see the death of her childe Gen. 21.16 but shee left him alone and wished her owne death But wee neede not to alledge examples of these thinges for the common affection doth sufficiently declare that euery man would rather dy than eate his owne children but yet was such crueltie seene among the Iewes They which were instructed in y e lawe of God and should haue had much more humanity and compassion than the Paganes and infidels euen they forgot al maner of honestie and were ouercome with this madnes It was meete that this blindenesse Esa. 6.9 Deut. 28. whereof the Prophets had spoken and which wee see here before touched also by Moses should bee then accomplished in them and that they should bee rauished of their wittes For when GOD taketh away all reason and vprightnesse from men then hee leaueth them to a kinde of madnesse Such furie then must needes be in them when they did eate their owne children Hereby wee bee specially warned that they which bee reserued for the last cast bee in no better case than they whom God hath chasticed long afore And this is a profitable warning For so soone as God striketh some and forbeareth othersome And why not these also say we Haue not these deserued asmuch We haue not the patience to suffer God to execute his iudgementes in such order as seemeth good vnto him selfe but wee surmise that those whome hee dooth respit and whom hee for a little while forbeareth bee priuiledged more than wee But it is contrary for it had bin better for them to haue bin punished sooner than to be so reserued And therefore let vs not enuy them because that God forbeareth them for a time as though they were exempted from all plagues but let vs tary till God fetch them about at their turne for it had bin farre better for them to haue bin dispatched out of hand And therewithall let euery of vs looke to himselfe Let vs not trust to the patience that God â—â—eth toward vs to deceiue our selues therewith In deede when God hath bin patient and forborne vs it shoulde giue vs the better disposition to resorte vnto him and to hope to finde him pitiful to forgiue vs our faultes and trespasses But we must not fal asleepe thereupon to dally with him and to say O hee hath taried for vs he will yet doe the lyke hereafter as wee see the wicked doe which doe but shake their head at it when they see that God hath spared them they thinke they be discharged Let vs beware that For wee see how he saith that when we be well appointed and haue fortresses as it were inuincible all must fall on our heades and wee shall be so much the more grieuously punished Thus much haue we to remember touching this text Now let vs marke further that when we forget our God wee must also forget all the course of nature and he must needes bereaue vs of our wittes Ephes. 3.15 for it is hee on whom all fatherhood dependeth he is the welspring thereof We should not knowe what the duetie of the parents is towarde their children nor what reuerence children doe owe to their
parentes and superiors vnlesse God did beare the souereintie If we referre not all vnto him he wil make vs to become blockish so as wee shall not vnderstand what this fatherly affectioÌ„ toward our children should meane Thus much for one poynt But by the way wee haue to note that the men which did so deuour their owne children were not so blockish but that they were pinched with terrible heartbitings and vexed with such furious fearefulnes as made them euen to abhor that which they did True it is that they were caryed away by force and had no reason in them but yet for all that they had certaine secret stings and prickinges inwardly and God held them as it were vppon the racke or torture as if he should haue sayd vnto them What wilt thou doe thou wretched creature It had bin better for thee to haue bin borne afore thy time and y t the earth had swalowed thee vp a hundred times than thou shouldest haue coÌ„mitted so terrible a fact but yet must necessitie needs get the vpper hand of thee Let vs marke therefore that when wee be not meekened by the hand of God wee must then fall into such a woodnes as shall ouermaister vs and make vs torment our selues without the helpe of any other executioner so as euery of vs shall execute Gods vengeance vppon himselfe which he had skorned afore and skoffed at I haue sayd that here is nothing spoken of which hath not bin seene in effect to wit that the fathers haue eaten their own children and in lyke case the mothers But like as the Iewes had most exceedingly prouoked God euen so came they to the fulnesse of iniquitie and consequently it behooued God so to vtter his wrath toward them with extremitie as it was seene when they were besieged with their enemies for then did they eate Pygions doung and bought it by golde weight yee shall see that they committed actes against nature in eating one another But when they had once reiected the sonne of God had vtterly cut themselues off from the hope of saluation by forsaking the redeemer vppon whome were grounded all the promises which had bin made vnto them concerning the goodnesse of God then was it of necessitie that those thinges should bee the more accomplished For if yee reade the histories euen of them that were of the same nation and which were present witnesses of the matter yee would thinke that yee heard dreames or fables and yet for all that those thinges were then notoriously knowen and noted to bee true and God intended as it were to set vp scaffoldes that it might be seene how his threatning of his people after that manner was not in vaine as wee see and that all men should take example thereat For they bee horrible thinges and such as may make our hayres to stand vpright when it is sayd that the husband shall deceiue the wife and steale away the children issued of the bodies of them both and that y e wife lykewise shal seeke some secret place to cut the throat of her childe in as if shee shoulde say I will locke vp this for my selfe and that both the husbandes and the wiues should bee so madde as to say I will eate mine owne childe Seeing that all these things were accomplished and that our Lord hath executed such vengeance let vs vnderstand that wee ought not to reade these thinges at this day without trembling euen as if GOD should lay forth his foredenounced vengeance before vs in a paynted table Moreouer let vs vnderstand that when God had pronounced such sentence against the Iewes it was not executed at the first day For he waited for them with so long patience that it seemed that no mischief should light vppon them But when the sore was burst then was the rottennesse perceiued which lay hiddeÌ„ afore and the disease was the more deadly Also let vs marke that if God doe beare with vs and afterward do diuers wayes correct vs and yet not strike so roughly as to come to extremitie wee must not thinke that wee are thereby escaped his hand but we must returne vnto him and not tary till hee see our disobedience vnreformable and so be faine to proceede to the extremitie of his threatninges Thus much haue wee to remember touching this text Now finally Moses sayth If thou keepe not all the wordes of this lawe for to doe them and feare noâ— this dreadfull and glorious name that is to say the eternall thy God Verily it seemeth at the first sight that Moses requireth of men aboue measure that which is not in their power for who is hee that can fulfill all the lawe of God And againe though a man misse in some certaine poyntes should GOD vse such rigor I haue tolde you heretofore that hee directeth this talk towardes them that be altogether giuen ouer to euil and to such as bee despisers of God to break his lawe by all meanes they can To what ende then dooth hee require such a perfection Let vs first of all marke that GOD will not haue his law chopped into peeces gobbeâ—s for there in he setteth forth his righteousnes vnto vs. Men therefore must not make a parting of stakes in this case at their own pleasure as who wold say I wil for Gods honor abstain from whoredome but yet I will steale I will abstaine from murther but yet I will bee a blasphemer 〈◊〉 2.11 No but seeing that he which hath forbidden to robbe hath also forbidden to kil and hee which hath forbidden fornication hath in lykewise forbidden to blaspheme let vs learne to obey him in all poyntes and all respectes let vs restreine our senses and bridle our affections and to bee shorte let vs come to the poynt to giue ouer our selues wholy to the seruice of our God So ought we to doe and that is the thing also whereunto Moses hath respect For if we misse in any one poynt wee be accursed of God and deserue the rigor which is mentioned here Neuerthelesse he of his mercie ceaseth not to beare with vs yea and he will neuer vse the great seueritie that is spoken of here but towards such as set themselues altogether stubbornely against him Yet notwithstanding it is not without cause that Moses dooth here exhorte the Iewes to the perfect obseruation of the law A Phisition prescribing an order giueth not the bridle to the appetite of his patient to doe any thing amisse how little soeuer it bee but he faith I will haue you to doe thus and thus Now if the sicke man doe step any whit aside very well hee is not yet incurable the Phisition will haue a care of him still But if hee will needes set all at sixe and at seuen as they say and cast off all order and play the madman well hee shall haue his payment as hee deserueth And in like wise will our Lorde haue vs at his commaundement in all cases and good