said it is good reason that men should continue in their beastlynesse and that GOD should discouer their shame when they will not submit themselues to him but are so stately that they thinke it a needelesse thing to be taught because they be no young children any more Alas that is euen the very cause why god withdraweth his blessing from them But contrarywise let vs doe as Iosua did If God bee so gracious vnto vs as to teach vs let vs bee ready to receiue instruction and then shall we be inuincible Albeit that Satan doe practise all that euer he can against vs and albeit that the wicked bee as barres to stop vs so as by all lykelyhoode wee can not set foreward one step no nor stirre one finger yet shall wee bee strengthened by the power of God so wee followe the order that is shewed vs here Now for a conclusion it is sayd of Moses and the people that they abode in the valley ouer against the Temple of Pheor For Bethpheor is as much to say as the house of y e Idole Pheor and the word House is put for a Temple This is not set downe for nought for it was Gods will to ad this as the vpshot of condemnation vnto Moses that hee was fain to haue the Temple of an Idol continually before his eyes He was chosen to leade the people of Israell into the land of Chanaan And it is certaine that hee himselfe murmured not against God ne letted the people from comming there but yet for all that when it came to the poynt that hee should haue made the water to come out of the rocke he went not to it cherefully but was as yee would say ouergreeued in his minde so as he gaue not glory vnto God By meanes wherof whereas Gods seruice should haue bin set vp in the lande and whereas there should haue bin such a melodie in calling vppon his name as al superstitions should haue bin rooted out and as all the thinges that had bin shewed him in the mountaine should haue bin put in practise that Gods maiestie might haue bin seene shining in the middest of the poeple in stead of hauing so goodly and as ye would say angelicall order he is faine to tary hard by a temple of Idols he is faine to see himselfe as it were defiled with it he is driuen to beholde the abhominations that were dayly committed by the heathen as it were in despite of God he is driuen to see the true religion ouerthrowen and this could not bee but a great hartbreaking to him and worke a terrible vexation in his minde Now vppon this example wee haue to gather how it is not for naught that our Lorde causeth vs to see thinges that ought to offend vs and to cast vs into great heauiness And why For we be not worthie to see his seruice throughly in good order and to see his religion purely and soundely obserued so as he might bee worshipped with one common consent throughout all the world We bee not worthie to inioy such a benefite For the full perfection of all felicitie that wee can haue in this world is that GOD be serued and honored and that in such wise as all superstitions al abuses and all other things that may corrupt his seruice bee layde downe But for examples sake wee see at this day how God mingleth many of his faithful ones among the Papistes where they be faine to behold abhominations dayly with their eyes and are held in so strait bondage as they dare not open their mouthes to speake against them They see Gods temples turned into no better than brothelhouses and fraughted with so fowle and filthie baggage that it were much better that Temples or Churches were neuer spoken of than to haue such as are in the popedom But yet this are y e poore faithful ones driuen to behold And why For they be not worthie to see such reformation as they desire God intendeth to humble them and hee knoweth to what ende And least wee should perke vp aboue other men to say heere is no corruption alas what are we Though there be not open Idolatrie among vs. is there not a horrible cōtempt of God by swearing and a rebelling against his worde Is there not such a beastlynesse to bee seene in a great nomber as it were much better for them to become Turkes and Heathen men than to pretend the name of Christianitie which they abuse so shamefully Are they not seene to bee manifest despisers of God and to bewray themselues in such sorte as euen little children may discerne it Now then sith wee see such corruptions among vs let vs vnderstand that they bee the rewards of our sins And therfore let vs bewaile our case assuring our selues that Gods suffering of such minglemangle among vs is to make vs perceiue that wee deserue well to be so intangled Yea which woorse is wee see this come to passe euen where the Gospel was purely preached Is not the hellish corruption of the Interim returned againe Doth not the worlde see how idolatrie is set vp againe by it And think wee that this is happened without Gods iust punishment Now therefore let vs looke well to it that lyke as it was Gods wil to humble his seruant Moses and al the people by facing them with the temple of a cursed idoll so lykewise nowadayes sith wee see so great corruptions sith wee see religion disguysed sith wee see on the one side idolatrie and on the other side losenesse and occasion of stumbling let vs vnderstand that all this commeth through Gods iust vengeance by reason of our sinnes Wherefore let vs humble our selues and mourne vntill it please God to set al thinges againe in such order and plight as wee may all call vppon him with one common accord forasmuch as the same is the ende whereunto hee hath set vs together and for the which hee hath redeemed vs so deerely with the bloud of his sonne Now let vs kneele downe in the presence of our good God with acknowledgement of our sinnes praying him to mortify them more and more that wee may learne to be so subdued as our whole seeking may be to obey him and to glorify him in all thinges that hee listeth to doe and that in the meane while we may not be wedded to our owne affections and fleshly lustes but that although wee haue neuer so many incomberances in this world neuer so many meanes to turne vs from the right way yet notwithstanding wee may goe through with the course of his calling vntill hee haue deliuered vs from all Satans trappes and from all thinges that hee setteth afore vs to make vs turne head and to hinder vs from going forewarde to our saluation euen till wee bee come thither That it may please him to graunt this grace not onely to vs but also c. On Wednesday the xv of May. 1555. The nineteenth Sermon which is the first
doctrine which consisteth of two rules Namely that wee worship our GOD purely and moreouer that all superstitions bee cast downe so as nothing may hinder the worshipping of God according to his worthinesse but that men may haue an eye to him alone holde themselues alonely to his Maiestie And first he speaketh of the abolishing of al superstitions Why so For if a man intende to til sow a feelde if the same bee full of bryers thornes and noysome weedes he must first and foremost cleanse y e ground Ier. 4.4 or else he must breake it vp w t y e plough to kil wicked weedes before he lay his seede into it Euen so must all corruptions be taken from among vs ere we can giue our selues ouer to the seruing of God Well may it be preached vnto vs that there is but one God whome we ought to worshippe but if wee bee possessed aforehande with fond fancies or imaginations we shall be neuer the better for it but our minds shall euer be intangled That is the cause why Moses beginneth at that ende But yet hee addeth further that it is not inough to haue clensed a peece of grounde vnlesse it be also tilled sowed that it may bring forth fruite for else it will continue barren still And what is a man the better then for his plucking vp of the bushes and brambles that were in it afore That is the thing which is shewed vs here But first let vs marke that it is but a flat mockerie when men will needes set foorth Gods worde without correcting of the vices that are contrarie to the right religion after which manner there are a number to be founde noweadayes in the Popedome which rowe betweene two streames of which sorte are these hypocrites which haue perchaunce some taste of the Gospell and can boast indeede of the preaching of Gods worde But howe is that Whereas they see the wretched worlde as sore blinded and besotted as may be so as nothing else is minded but idolatrie and superstition yet they thinke it enough for them to say there is but one God whome it behoueth vs to worshippe They dare not say that he onely is to be worshipped but let vs worship God say they And will not the Paynims say as much Haue not the Papists alwayes sayd the same And yet when they haue saide wee haue Iesus Christ for our aduocate it is seene neuerthelesse that they let him alone behinde them and run gadding after the patrons which the worlde hath deuised and holde the wretched world at such a bay that like a sort of traytors to God and his Church they make mē beleeue that it is not euill to be partakers of all the abhominations that are committed in it But we see howe Gods meaning is cleane contrarie For Moses saith not onely You shall serue the Lorde your God but before hee come to that point he saith Ye shal beat downe the Altars breake the images burne the groues and make cleane riddance of all that euer hath serued vnto wickednesse euerie whit of it must be vtterly done away And why For had the people continued still in such infections it had beene vnpossible that God shoulde haue beene worshipped purely Then it is not enough for a man to giue some tast of Gods trueth but if we see that Leasinges haue borne swaye aforetimes they must be cut off men must crie out against them men must be reformed they must bee brought into the right way and they must not bee suffered to stray so any more But yet therewithall let vs also learne that when men haue cryed out against superstitions they must not stay there but they must cheefly proceed to y e setting vp againe of Gods seruice as Moses speaketh thereof For the very cause why there are so many Epicures in the worlde nowadayes and why there are so manie folke that resemble swine and bruit beastes rather than men is that they be contented to mocke at the fondnesse and ignorance of the vnbeleeuers and yet coulde neuer skill thēselues what it is to worshippe GOD purely and to sticke to him and to humble themselues to his worde And therefore it is meete that they should be giuen vp to a reprobate sense that GOD should giue them the bridle that they might no more haue any honestie humanitie or aught else in them that is good Wherfore let vs learne not onely to know that Papistes are miserabl◠wretched creatures and to condemne them in all their follies superstitions but also to be ready to goe vnto God when he calleth vs. And let vs vnderstand that when he hath beene so gratious vnto vs as to teach vs the true religion and doctrine of his Gospel thereby he sheweth vs that it is he onely whome wee ought to worship Thus ye see what we haue to remember vntill the rest may be laide forth more fully Now let vs kneele downe in the presence of our GOD with acknowledgement of our faults praying him to make vs feele thē the more liuely that being cast downe and as it were ouerwhelmed in our selues wee may go seeke y e mercie which he hath promised vs for our Lord Iesus Christes sake And seeing he hath graunted vs the grace to put away all superstitions from among vs let vs beseech him that his seruice may be so set vp again as he suffer vs not to become heathenishe but that as he hath once sanctified vs so we may holde out in the same and profit continually more and more therein vntill wee haue finished the course of this life That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth c. On Wednesday the ij of October 1555. The Lxxxj. Sermon which is the second vpon the twelfth Chapter 3.4.5 But looke what place soeuer c. 6 And thither shall yee bring your burnt offeringes and your sacrifices and your tithes and the heaue offerings of your handes and your vowes and your free-will offeringes and the firstborne of your kine and sheepe 7 And there shall you eat before the Lorde your God and be merrie both you and your household in all things that you set your hande vnto wherein the Lorde your God shall haue blessed you IN the Doctrine that I haue deliuered vnto you alreadie there are two partes The one is that God will haue all thinges vtterly rooted out wherewith Idols haue beene serued And good reason hath hee so to doe because he seeth the frailtie of men for if we haue neuer so small an occasion by and by we be miscaried For Idolatrie is so rooted in our heartes that wee haue neede as it were to plucke ourselues from it by force and what wil then become of vs when we be drawen to it Let vs marke wel therefore that forasmuch as we be inclined to superstition if we intende to serue GOD we must put away all things
and condemneth that which they doe And it is not for a mortall creature to promise this or that vnto himselfe but God must promise and we must answere Amen And likewise when he threateneth we must bee confounded and euery mouth must be stopped before him he must haue audience and wee receiue his threates and confirme them as I haue told you And here is purposely mention made of a secrete place to shewe that although a man be not conuicted before the worlde yet hee ceaseth not to be guiltie before God and that the heauenly Iudge will finde him out well enough Therefore let vs not beguile our selues and thinke we shal escape and remaine vnpunished when men reproue vs not ne conuict vs of the euil that we haue done For we may wel seek startingholes but yet will God finde vs out seeing he saith Cursed is hee which maketh an Idoll and putteth it in a secrete place And againe hee saieth It is an abhomination vnto the Lord to shew that mē must not beguile thēselues by standing vpō their own opinion or vpon y e iudgement of the world It is ynough that God saith such a thing displeaseth me Although the world like of vs yet gaine we nothing therby So then let vs take heed that we frame ourselues so vnto the will of God as y t this world carie vs not away and that wee serue not our owne nor other mens lustes but submit ourselues always vnto our heauenly Iudge Thus ye see what we haue to beare in mind For when God is to be serued we must not looke whether there be any witnesses of our doings here below for although we may deceiue the whole worlde yet God seeth vs wee cannot escape his sight What lurking places then soeuer we haue let vs knowe that our condemnation is ready at hand And thereupon let vs order our life so as GOD be serued and honoured not only with our feet our hands and our eyes but also with the seruice of our hearts that is to say with all our affections and with al our thoughtes giuen ouer vnto him And to conclude wee are taught that the seruice of God is not without cause called spirituall Iohn 4.24 whereby we may vnderstand that it is not ynough for vs to do him reuerence before men by kneeling downe and by vsing of such other Ceremonies or by absteining from seruing of Idols in the sight of men but also in secret when euery man is withdrawen into his secret places euen then must we auowe him for our God and all our affections must be held vnder his obedience and wee must haue the purenesse which Saint Paul speaketh of namely the obedience of faith Rom. 1.5 by the which euery of vs may dedicate and consecrate himselfe wholly vnto God Now let vs kneele downe before the Maiestie of our good God with acknowledgement of our faultes praying him that wee may bee touched more and more with true repentaunce to be displeased with ourselues that in applying our whole studie in the minding both his promises and his threatenings we may not bee so froward as to cast off his yoke but rather bee helde backe alwayes by such meanes as are fitte and conuenient for vs and that we may yeelde vnto him a willing seruice to the intent that as hee of his free goodnesse hath called vs vnto him so he also wil guide and gouerne vs by his holy spirit that we may giue ourselues ouer vnto him and serue him in humblenes and feare embracing his promises and trembling at his threatenings and that in the meane time he wil make vs feele that if we be so giuen to his seruice he will make vs to prosper and wee shal bee most happy and that especially because he hath set before vs the inheritance of the kingdome of heauen which he hath purchased vnto vs in the person of his onely sonne That it may please him to graunt this grace not onely to vs but also to al people and Nations of the earth c. On Wednesday the iiii of March 1556. The CLI Sermon which is the third vpon the seuen and twentith Chapter 16 Cursed be the man which curseth his father and his Mother And al the people shall say Amen 17 Cursed be he which remoueth his neighbors boundes And all the people shall say Amen 18 Cursed be he which maketh the blind goe out of the way And all the people shal say Amen 19 Cursed be he which wresteth the right of the stranger the fatherlesse and the widowe And all the people shall say Amen 20 Cursed be he which lyeth with his fathers wife for he discouereth the skirt of his fathers garment And all the people shall say Amen 21 Cursed be hee which lyeth with anie beast And all the people shall say Amen 22 Cursed bee he which lieth with his sister the daughter of his father or mother And all the people shall say Amen 23 Cursed be he which lieth with his mother in lawe And all the people shal say Amen WE haue seene already whereat God armed in appointing such solemnitie that the people shoulde meete together on Mount Eball which is ouer against Garizim to pronounce the curses that are set downe here For when God hath once vttered his wil vnto vs it is good reason that euerie of vs shoulde consent there into and confesse that to sticke vnto his worde is the rule of all righteousnes For the cheefe honour which God requireth of vs as though it were a setting of our seales vnto it is to declare that there is no gaynesaying or replying to that which he speaketh but that it is altogether sure and ought to be sticked vnto Furthermore wee ought to marke also that the condition of mens agreeing vnto Gods worde is such that if they doe the contrarie in their liues they condemne themselues with their own mouthes For it is not enough for vs to professe that whatsoeuer God saith is rightfull and reasonable but we must also shewe by our deedes that his doctrine hath full force and authoritie among vs. So then hee that yeeldeth such confession with his mouth is his owne iudge without any other processe if hee follow not that which is taught him and which hee knoweth to bee rightfull Nowe we haue seene howe God spake of Idolatries and consequently of al superstitiōs And thereupon I haue told you that it is enough for vs to haue here some examples touched to shewe vs that God requireth the full obedience of his lawe at our handes as shall be declared for a conclusion in the ende Yee see then that God ratified his whole seruice Nowe hee commeth to the second table and beginneth with the honour and subiection that is due to the father and mother Cursed shall that man be saith he which curseth his father or his mother Now this curse importeth verie much For it comprehendeth all that is repugnant to the honour obedience and
rashnesse but holde our selues contented to obey God ordinance And thereof also commeth all manner of prosperitie For although men beare themselues in hande that they gayne much by following their owne imaginations and deuises and that God also doe often times permit them to haue aduancement and furtherance for a â—â—â—e oâ— purpose to blinde them yet doeth it fall out that our end is euermore accursed when wee followe our owne deuyces and giue the raynes of libertie to our lustes God as I haue sayde afore doeth in deede suffer the backeslyders to haue successe in their doings but surely they see not howe it is the iust vengeance of God and that Sathan doeth carrye them away because they flatter themselues whereuppon when they haue all things at will they despise GOD and become vnrefourmable I confesse it commeth so to passe but woe to them which for a time haue any such prosperitie for their 〈◊〉 must needes be turned to weeping and gnashing of teeth as it is in like wise accursed before God Luk. 6.28 Will wee then haue a true and a continuall happinesse and that God blesse all our labours and all that wee goe about Let vs then continue in that which is spoken in this place namely to submit our selues wholly vnto God â— and to attempt nothing but that which hee giueth vs leaue to doe For when the worlde deemeth vs most miserable and our case seemes to goe altogither backewarde and that GOD tryeth our patience many wayes so as wee bee at the poynt to creepe out of the way into holes then doth God make it manifest that there is none other happinesse but to sticke vnto him and to yeelde obedience vnto his worde This is the thing that Moses meant according to that which wee sawe heere before namely that our Lorde promised his blessing to the people Deut. 28.1 if they holde them selues vnder the yoke that hee had layde vppon their necke Let vs therefore marke it well that Satan must needes scatter vs as often as wee thinke to bee of abilitie of our selues For when wee shake off our God and prouoke his wrath then must hee make it apparant vnto vs that all happinesse lyeth onely in him and then when wee be gone away from him there remayneth nothing but al manner of miserie and although hee shewe it vs not at the first dash yet shall it appeare in the end Let vs therefore giue place to our faith that wee may alwayes sticke fast to that which is declared heere Now let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes beseeching him to vouchsafe to touch vs more and more to the quicke that being beaten downe with true repentance wee may wholy repaire vnto him seeking to bee gouerned by his holy spirite and that hee so refourme vs as we may no more liue after our wicked affectioÌ„s but that all manner gainstryuing may bee quite displaced in vs and that therewithall he make vs to feele the power of his grace so as wee may stay vs altogither vpon the same and not cease to call vppon him as vpon our father sauiour in the name of our Lorde Iesus Christ albeit that wee bee vnworthie because there are so many things in vs to make vs as straungers vnto him That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Wednesday the viij of Aprill 1556. The CLXVI Sermon which is the third vpon the nine and twentith Chapter 9 You shall therefore keepe the words of this couenant do them that thou mayst prosper in all that thou hast to doe 10 You be all standing at this day before the face of the Lord your God your heades of your Trybes your Elders your captaines and all the men of Israell 11 Also your children your wiues and thy stranger which is in thy campe eueÌ„ from the clyuer of thy wood to the drawer of thy water 12 That thou mightest enter into the couenant of the Lorde thy God into his othe the which the Lord thy God couenanteth with thee this day 13 That hee may establish thee this day to bee his people and he to bee thy God according as hee hath spoken vnto thee and as he hath sworne to thy fathers Abraham Isaac Iacob 14 I make not this couenant and this othe with you onely 15 But also with him that is heere present with vs this day before the Lorde our God and in likewise with him that is not heere with vs this day 16 For you know that wee dwelled in the lande of Egypt and that wee haue passed through the middest of the people that wee haue gone by 17 And you haue seene their abhominations their images of wood stone of Siluer gold which were amongst them 18 That there shoulde not bee among you either man or woman housholde or Trybe that would this day turne away his heart from the Lorde our God to serue the gods of those people and that there bee not among you any roote to bring foorth gall and wormewood WE haue declared heeretofore that Moses in this place did not handle a coÌ„mon doctrine but that hee recited the solemne couenant y t was made the second time when the people were in the lande of Moab And that was because that all they which were at mount Horeb were dead in the wildernesse God therfore intending that the memorie of that solemne couenant which he had made should not be forgotten coÌ„manded y t the people should be bound again that the same should be made throughly knowen so as their posteritiâ— might vnderstaÌ„d that they were a holy people as wee see that Iosua did at his death Ios. 24.25 And then was the third ratification For this cause it is sayde That they be there in the presence of God True it is that as oft as the people came into the sanctuarie to offer sacrifice God shewed them a token of his maiestie whereby they were assured that they sought him not in vaine forasmuch as his power was neere at hande vnto them But Moses taketh this word in another sense because there had bin at that time as it were a solemne couenant and a more familiar certain setting forth of Gods glorie In effect he signifieth that it behoueth them to bring a certain vprightnes and soundnes of hart in entering into couenant with God to serue honor him It is no iesting matter saith he you haue not to deale with a mortall man thinke not y t this thing vanisheth into y e aire For it is not some notary y t is to take your promise neither is it some worldly solemnitie or ceremony wherewith you nowe deale but it is God himselfe which receiueth the bond which you enter into for his part he is faithfull he wil not disappoint them whom he reckeneth for his people Therefore be
pine away in our miseries than to returne vnto him To the ende therefore that wee may fare the better by it because men bee so vntowarde to be brought vnto God when hee afflicteth them roughlie let vs marke wel what is saide in this place Although that GOD doe smite stroke vppon stroke although it seemeth that hee is determined to ouerthrowe altogether yet notwithstanding hee doeth still call vs backe vnto him and woulde not haue vs to bee faintehearted And therefore let euerie man stirre vppe himselfe and although hee bee at his wittes ende as they say so as hee woteth not where to become yet let him not cease to take hearte in consideration of this promise and to say No although I were brought to the botome of the graue yet doth my God call me backe to him and telleth mee that seeing I am touched with repentaunce he will haue mercie on mee to forgiue mee all my sinnes This therefore is it that wee haue to marke further in this place Nowe Moses sheweth what is true repentaunce saying If thou doe turne vnto the Lorde thy GOD with all thy minde For euen the wickeddest after God hath ouermaistered them will not sticke to say wee haue doone amisse and they will seeme to bee chaunged But as soone as God giueth them anie releasement by and by they are worse than euer they were before Or if they doe not shewe at the first dashe that they bee rebellious against GOD yet doeth their hypocrisie disclose it selfe at the last and it will appeare that there was a hidden sore within and that there was nothing but filthie matter To bee short there are verie fewe that turne themselues to GOD though they bee admonished by neuer so many afflictions Therefore hath Moses in this place defined true repentaunce and the same ought to serue vs for manie purposes Let vs first of all marke that when God doth punish vs we think it enough to be smitten with one stripe or twain O say wee In deede I haue offended but seeing I doe acknowledge my sinne shoulde God persecute mee yet still Hee seeth y t I am a frayle a wretched creature what wold he haue more than the confession of my faulte But we looke not on the otherside that our heartes bee still hardened in wicked affections and that it is become of vs according as the Prophet complaineth They turne vnto mee Psal. 81.8 howebeit no longer than whilest I doe punishe them for afterwarde they are worse or else they become as bad as they were afore Seeing then that the case standeth so let vs learne that when God after hee hath punished vs once doeth hold on and the plague increaseth vppon vs it is not without cause that hee doeth so For hee perceiueth that there is yet a hidden naughtines in vs like as a Physition perceiueth well that although a disease bee mended in outwarde apparaunce yet the roote thereof is not quite taken away The sicke person coulde well find in his hearte to bee let a lone but hee doeth still carrie the disease about him although hee feele it not Let vs therefore learne to yeelde our selues patiently to the corrections which God sendeth vs. If they continue longer than wee woulde and our affections cannot abide it wee ought so much the more to turne vnto him specially with all our hearte as Moses saith Therefore hee saith by his Prophete Ieremie If you turne Ier. 4.1 turne vnto me ye children of Israell For hee seeth that this worde repentaunce is abused by men for it rowleth in their mouth and euerie man maketh a kinde of cloake thereof as wee see the Papistes doe which call it a dooing of penaunce when folke make crosses or take a crosse vpon their backe or besprincle themselues with holy water or say amea culpa or fast a certayne day or trotte on pilgrimage and doe all other such abhominations Our Lord perceiuing that these are al but mockeries saith It is to mee it is to me that you must turne As if hee shoulde say Am I a little babe that you shoulde bring mee bables to please me and to make me pastime withall No but knowe yee that I am the liuing GOD which searcheth the heartes and knoweth all the thoughtes of men and though there be neuer so much doublenesse in you you shall not be able to deceiue me Assure your selues therefore that I am hee to whome you must conuert And in that respect doeth Moses speake here of the whole heart Let vs consider then that to pacifie the wrath of God when wee haue prouoked it euerie of vs must enter into himselfe and so examine all our thoughtes as wee may be no more giuen to our owne sensualitie and that if we goe about to be wise in our conceytes it shall come to nought and God must haue the gouerning of vs by his worde and ouerrule our affections that they may bee bridled and for asmuch as they boile against God and resist him let vs thrust them vnder foote for we shall neuer bee able to dedicate our selues vnto God vntil we haue forsaken al our owne lustes which be contrarie vnto him Thus you see how men must examine their heartes to come to GOD indeede and to haue a right and a true repentaunce such as is heere mentioned by Moses And nowe he addeth afterwarde If thou doe then call to remembrance Wherein yet better than before he sheweth the fruit of the chastisements which GOD doeth sende vs. And that is alwaies to the ende to induce vs to suffer afflictions patiently for we be like litle children Heb. 12.11 as y e Apostle saith in the Epistle to the Hebrewes As long as a father holdeth the rodde in his hand scourgeth his childe there is nothing but weeping sobbing and euen so it is with vs. But if we could consider of the ende of our afflictions to witte that they be a furtherance to our saluation and doe stand vs in steede of medicines as we haue alreadie said then were we too much vnthankfull if we coulde not finde in our heartes to bowe downe our neckes to him and say Lorde conuert thou vs at thy pleasure seeing thou knowest that we haue neede thereof and makest it profitable to our saluation and doest not shew thy selfe altogether a rigorous Iudge Moses therfore prouoketh vs thereunto by telling vs that although the people of Israel hauing beene afflicted perceiued not at the first that their sins were the cause why they were cast into farre countries and as it were rooted out of the Church and by all likelihoode vtterly reiected of God yet shoulde they at length beginne to perceiue it And therefore let vs learne to looke alwayes vnto our GOD when he scourgeth vs and if we haue forslowed to do it yet when he holdeth on still let vs then at leastwise remember him seeing that he doth still visit vs and let vs not be wilful stubborne But indeede
shewed himselfe to our face and vouchsafed to bee knowen of vs familiarlie Now we we see what Moses ment For his meaning is to set forth the greeuousnesse of the peoples sin if it should so fall out that they shoulde turne away from the purenes which they had learned in the lawe As if he should say True it is that euen from the creation of the worlde most men haue not ceased to ouershoote themselues into a number of errors and follies but that came to passe because they had not so special a teaching as you haue whereby they might haue had certeinetie of faith to rest themselues vpon Therefore the wretched infidels went astray but yet was not their sin so greeuous and outragious For although they were vnexcusable yet had they not any such teaching as you But as for you yee haue had Gods couenaÌ„t wherby ye were brought into his house hee hath shewed himselfe as a father towards you taught you as his childreÌ„ this is that holy band wherby god hath tyed him selfe to you now then if you should turne backe againe and become like those wretched beastes which neuer knew nor tasted of gods truth what a thing were it Might you pretende them for a shrowding sheete and say other men do so as wel as we Yea but yet had not those othermen such teaching as you haue had Nowe therefore acknowledge the grace that God hath bestowed vppon you in shouling you out from all nations of the earth in coming so nigh vnto you And in deed y e same is the very cause why y t when the heathen are condeÌ„ned in their supertitions it is said on the contrarie part that y e Lord dwelleth in Sion his maiesty is knowen there After that manner doth the Prophet Abacucke speake in his second chapter Abac. 2.20 and it is a doctrine that is rife ynough euery where As if it were saide The world runnes at randon and euery man forgeth and setteth vp some God priuately to himselfe but as for the God which hath shewed himself to bee the true liuing God his voyce soundeth in mount Sion where the temple was builded TheÌ„ sith it is so although the whole world bee caried away go wandering in the darke yet must not we be remoued forasmuch as he hath set vp his seat among vs and we know him by his voyce by his word And here we see why it is said in the Psalmes where Gods kingdome is spoken of in such wise as it was to bee stablished in the person of our Lord Iesus Christ Psal. 97.1.3 5. 115.3.4 as wel in the fourescore and sixteenth psalme as in other psalmes The Lord reigneth Let y e far countries reioyce therat let all ydols be confounded and let all that is set vp by men be throwen downe For when wee haue the truth which driueth away al darkness ignorance then haue we the verie meane to destroy al superstition And to the same purpose also is there this like saying in Esay Esa. 19.1 when the Lord reigneth then shal al the ydols of Egypt fal And why For the wretched Infidels weene they doe well and thinke they do God good seruice in following their fond superstitions But when God is once set afore them then his maiestie bereaueth them of all excuse and he must needs as then be magnified And that is y e cause why it is said in another place Esa. 25.9 This is the Lord this is the Lord. The prophet in the person of all the faithful defieth the ydols with their abuses because GOD should be knowen accordingly as al things were accomplished at the comming of our Lord Iesus Christ. Now then the thing y t we haue to gather vpon this tâ—xt is that when we once knowe God by his word wee must be so fully resolued and assured thereof that although the whole wretched world run rouing after their owne abuses and superstitions yet we must keepe on our way still that seing we haue a sure foundation which cannot be shaken that is to wit gods infallible truth wee must let those blinde wretches breake their necks sith we cannot remedie it and in y e meane while we must go forward still as the Lord commaundeth vs seing he hath reached vs his hand to draw vs to him And although this was spoken to the Iewes by Moses yet it perteineth eueÌ„ now vnto vs. For wee see what fauor God hath shewed vs aboue others All the worlde is full of error and diuelish imaginations wretched men are become brutish in their ignorance But what Neither hath the doctrine of life bene preached vnto them neither haue they euer in good earnest vnderstood what God is Indeede they can speake of him but that is but at randon without order But wee haue the scripture declared vnto vs and by that mean God communicateth himself to vs and allureth vs so sweetly vnto him as he could not doe any more for vs except hee should take vs into his lap and yet we see he applieth himselfe to our infirmitie he chaweth our morsels to vs he feedeth vs with pappe speaketh to vs like a nurse Now when we see that our God manifesteth himselfe so familiarly vnto vs there is no more excuse for vs wee may no more mingle our selues in the order or ranâ—ke of vnbeleeuers For our state is cleane contrarie Rom. â—â—â— God is hidden from them and yet shall they not faile to perish in their ignorance as they be worthie But as for vs if we be so stubborne against God that euen of a spitefull malice wee will not obey the things that he sheweth vs but wil play the wilde beastes with him so as hee cannot reclaime vs to himselfe and that euen when we knowe him and do vnderstand that it is hee which ought to be honored yet wee be so vnconstant and wauering still as to turne away after our owne dotages shall we not bee doublie condemned Shall not horrible vengeance hang ouer our heades Then let vs beare in mind that in asmuch as our Lorde hath made a couenant with vs that is to say hath called vs into his Church to be taught by his worde that this is the onely meane wherewith wee may bee armed and fortified against all superstitions This is one point And let vs also marke therewithall that horrible condemnation hangeth ouer our heades if we wander away and hold not our selues to the simplicitie of Gods doctrine but bee carried away hither and thither by our owne lusts These are the two pointes which we haue to marke vpon this text Wherefore let vs learne to make our profite and commoditie of the worde that is preached vnto vs for the same purpose That is to wit albeit that all bee full of corruption and errour yet let not vs bee shaken downe nor bee wauering as manie men are to saye yea marie but there is so much disagreement that
yet we rather tende still to some corruption than holde our selues in the purenesse of gods seruice What is to bee done then seeing that ydolatrie is so rooted in our nature If occasions be offered to drawe vs away is it not like as when nettes are spred before birds And wee bee so vnconstant that we tumble into them immediatly And therefore as for them that thinke themselues to haue such constancie strength that although they haue images Chappels and such other thinges yet they shall not hurt them at all they tempt God and experience shewes it to bee so Therefore there is no better way than to know our infirmitie and vpon the knowledge thereof to vse the remedie that God hath giuen vs. If a man perceiue himselfe to haue a weake heade so as he is not able to beare three glasses of wine but he shall be ouertaken if hee drinke without discretion is he not as badde as a swine Doeth he not tempt God Ought he not to thinke vppon the default that is in him and to preuent it Yes Nowe it is certaine that in this behalfe we haue so weake braines that we shalby and by be made dronke with superstition yea and as good as bewitched with superstition so as there wil be no discretion in vs but wee shall goe on still to seeke further occasions and meanes of it and is not that a manifest spiting of God It is a point therefore which ought to bee well marked that GOD knowing the weakenesse which is in vs is not willing that wee shoulde haue images altars and such other thinges to seduce vs but that all such thinges shoulde bee wyped out from among vs to the intent may not bee any thing to hinder vs from giuing our selues simplie vnto God But nowe let vs come to the seconde reason It is not ynough for the faithful to refreine from all ydolatrie but they must also shewe that they abhorre and hate all thinges that are against Gods seruice And to the vttermost of their power they must indeuour to haue them all wyped away so as the rememberance of them may be rooted out that they may neuer bee spoken of any more For else what zeale haue we to the honour of God when we see ydols set vp in steed of him and looke vppon thinges that serue to corrupt and deface the true and pure religion If wee doe but laugh at them and take them as small trifles or as childrens games is it not a token that we esteem the honour of our God no more than a thing of nothing For if our desire to haue God glorified were as earnest as it ought to be surely it would wound our hearts to see ydols so set vp in his place and to see men bereaue him of his maiestie of attribute the same to deade creatures and that so precious and holy a thing as religion is should be so marred corrupted turned vpsidedown When these marks come before our eyes surely if we haue any one droppe of good zeale it must needes vex vs and greeue vs and wee must to the vttermost of our power deface all those signes and marks of ydolatrie and cause Gods honour to be maintained vnappayred And indeede when hee requireth that wee shoulde make confession of our faith vnto him this also is comprehended therein For as the mouth ought to vtter what is in our hart Rom. 〈…〉 that is to wit that wee haue but the onely one God which hath redeemed vs if wee yeeld him such record with our mouth our outward doings must also bee answerable thereunto so as both feete and handes tende that way If we were at that point wee woulde not wittingly and willingly suffer any superstitions if it lay in vs to abolish them But yet there is a thing in it which is that Moses commaundeth the people expresly to doe it when they bee come into the Lande which God had appointed theÌ„ to inioy for their inheritance For if we be in a straunge Countrie where wee haue no authoritie it is not in our power to put downe ydols neither doeth this commaundement stretch thereunto It is true that in passing through places where ydolatrie is vsed we must sigh and mourne and thinke our eyes to bee as it were defiled with the sight of such wickednesse contrary to the honour of god so as it must greeue vs and vex vs at the heart that we bee driuen to see such sights And forasmuch as our hands be tyed and we haue not any soueraintie or authoritie in the place or Countrie where such superstitions reigne wee haue no more to doe but to pray God to put to his mightie hande and to destroye it euerywhit and in the meane while to holde our selues quiet But if we haue authoritie then behold Gods voyce crieth out vp vp such abhominations must not reigne any longer When yee bee come to the Countrie which your God giueth you to possesse then let all such geere bee put downe Nowe then out of this text wee must drawe a rule which is that according as God giueth abilitie wee must indeuour to haue all ydolatrie and all the tokens therof vtterly abolished both publikely and priuately As howe When a Countrie is at libertie and our Lorde hath planted his word there such as beare sway and haue autority must find y t meanes that al such things as haue corrupted the true religion may be abolished brought to nought If they doe it not it is a negligence which God condemneth And if a man will put downe ydolatrie it is not ynough to saye no man shall worshippe ydolles anye more but all thinges which imbaced the purenesse of the Religion must bee quite and cleane wyped away As for example if men should keepe still the Altars that were in the time of the diuelish Masse what a thing were it Wherto serued they but to committee abhominable trecherie against God so as there shoulde remaine neither faith nor feare towardes him so long as such abhomination indured The Altars serued to sing their Masses on By meanes whereof the death and passion of our Lorde Iesus Christ was vtterly defaced in spyte of the redemption that he had wrought Insomuch that if it bee admitted that Iesus Christ was sacrificed dayly Heb. 9.26 it is all one as to reiect the benefite that was purchased vs by his death and passion Nowe then if the Altars were suffered to stande still were it not a reteyning still of some memoriall of the leawdnesse which ought to mislike vs Yes for otherwise what were our zeale When wee call to rememberance that wee haue hearde Masse in times past and had cast our selues into that dungâ—on wee ought to bee sorie and to craue pardon for it and to bee abashed at the blindnesse whereinto wee were falne wherethrough wee became so beastlie as to goe seeke our saluation by renouncing the redemption that was purchased for vs long agoe by our Lorde
to bee gouerned by him as he thinketh good Finally he sheweth how greatly it is for our benefite to be beaten with his roddes And therefore doeth hee make vs to passe through many troubles and to bee greatly vexed and tormented And if there were none other enemies to withstand vs than such as are spoken of here wel wee might hap to doe wel ynough with them for they be men But wee bee dayly assaulted by the diuel and by sinne 1. Pet. 5.8 and wee would faine ouercome them at the first push and obtaine victorie against Satan and against all the temptations of the world But what a thing were that Our pride would be intollerable wee would thinke our selues to bee Gods wee would not passe to call any more vpon God no◠to sigh and mourne for our own weakenesse wee shoulde not tell what it were to mislike of our selues nor to vnderstand that there is none which hath all power in him but onely God So then although God haue assured vs that we shall haue the vpper hand of all our enemies yet shall not y t be performed at y e first brunt And why Bicause it were not good for vs. True it is that wild beastes would not come and deuour vs but wee haue pride and vaineglorie and wee bee sotted with selfweening And that deuilish ouerlustinesse would carie vs away so as wee should fall asleepe in our vanities and delightes and that would bee worse to vs than all the wilde beastes in the worlde And therefore let vs assure our selues that Gods leisurely working as it were by degrees and by lyne and by leuell is to our benefite For coulde he be letted to accomplish all his worke in one minute of an houre No but he listeth not to doe it so soone And therefore let vs learne to keepe the spirituall rest or Sabboth as it is spoken of in the fifth Chapter Deut. 5.14 Esa. 58.13 that is to say imprison our wit reason and will and all that euer wee haue besides and to hold them in such awe as none but onely God may haue the rule of vs and dispose of all things at his will And moreouer let vs go on when he leadeth vs the way For that is no breaking of the Sabboth To occupie our selues euerie man in the charge that God calleth him vnto and to doe our duties faithfully euery man in his vocation according to the measure of grace that GOD hath giuen him are the workes of God and we must vnderstand that it is God which woorketh them in vs. But yet for all that wee must not bee too hastie as who shoulde say that God were at our commaundement or that wee would haue him doe what wee list and when wee list but all our wisedome must bee to submit our selues to his will The thing then which wee haue to remēber vppon this text that we may fare the better by it is that we must learne to bee obedient to our God all the time of this our mortall and transitorie life not doubting but that at length he will vanquish Satan and all that is against vs and turne euen those things to our benefite and saluation which we thinke as now to be hurtful and harmfull to vs. Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them better than wee haue doone so as wee may bee drawen to a right repentaunce and learne more and more to distrust our selues and to settle our trust in him and that when wee haue imbraced his promises wee may fare the better by them by applying our selues to his seruice so as wee may not be vnprofitable in the world but that as soone as his spirit dwelleth in vs it may forthwith auaile vs and shewe by effect that he hath not adopted vs in vaine in our Lord Iesus Christ so as wee may grow in the same knowledge more and more till he haue throughly accomplished it in vs and that wee haue the full measure of it wherof we haue but a very small portion as now That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth c. On VVednesday the xiiij of August 1555. The Lvij. Sermon which is the seuenth vpon the seuenth Chapter 22.23.24 And the Lord c. 25 Thou shalt burne the images of their Gods with fire And neither couet n◠take thou to thee the golde or siluer that is vpon them for feare least it turne to thy decay For such things are abhomination to the Lord thy God 26 Therefore thou shalt not bring anie abhomination into thine house least thou thy selfe become accursed as well as it But thou shalt abhorre it and loath it vtterly for it is a cursed thing YEsterday I began to shew that we must be constant vnto the end in trusting vnto God in holding of our selues to his promises though the thing that he speaketh be not performed out of hande nor his determination put in execution by and by for he hath alwayes good reason to make delay thereof True it is that wee perceiue it not and that is because our eyesight extendeth not farre We see euen among men that such as haue liued long time and haue had most experience of thinges haue most stay of themselues and are not so hastie to doe and attempt things as younger folkes are which cast no perils but runne all on head A yong man hauing a whot braine wil needs dispatch al things out of hand in one day But he that hath some stay of himselfe by reason of much experience will looke about him how to dispose his matters and to doe his things in good order Now there is no comparison betweene God and men It is not to be saide that he is an olde expert artificer as men terme it for all thinges are euer present vnto him and euer haue bin since the creation of the worlde and againe his will is the rule of all wisedome and right Sith it is so let vs forbeare to be ouerhastie and if it please him to let vs linger for a time let vs beare it patiently Moreouer wee haue to note the thing that was declared yesterday in a word or twaine that is to wit that if GOD deliuer vs not from all troubles and vexations out of hande it is thorough our fault For as soone as one mischiefe is past we procure another to come in the neck of it This is not to be wited vpon God nor vppon the state of the life wherein wee bee But we our selues are so fruitfull in bringing forth of euill that although God purge vs of neuer somuch yet will the seede of it spring vp newe againe and yeelde manifolde increase by and by after That say I proceedeth of our sinfulnesse And therefore let vs marke well that if God set vs not in quiet at the first dashe but
Esa. 45.19 nor meant to beguile men in bidding them to seeke him Then haue wee an open declaration of Gods trueth so wee obey his worde by faith and receiue it without gainsaying When wee bee at that poynt wee may well with good conscience and safetie punish such as seeke to turne vs away from the trueth But if wee be doubtfull and wauering and go to it but by weening what will come of it but that wee shall punish innocent persons as wee see the Papistes doe by persecuting our Lorde Iesus in his members It were better for them nowadayes that they killed one another without colour of iustice than to persecute the children of God after that fashion For the matter standeth not vppon the punishing of men by taking away their liues or by sheading of giltlesse bloud through wicked crueltie but vppon the making of warre against the liuing God and vpon the suffering againe of our lord Iesus Christ in his members And let vs marke that whensoeuer wee falsly pretende the name of God for a colour our fault is doubled in so abusing it and we become so much the more blame woorthie As for example when the Papistes nowadayes doe persecute the faithfull and vse such excessiue crueltie as they doe they can welynough say it is the zeale of God that driueth vs to doe it If a man haue slayne one or robbed one very well hee shal bee layde vppon the wheele And what shal bee done when Gods maiestie is defaced Shoulde the partie scape vnpunished So will they alleage Yea but first they shoulde inquire of the case For like as sometimes men punish giltlesse persons accused of false crymes so may it well bee and wee see it by experience that Martyres are persecuted in steede of heretikes Therefore were it meete to looke well to the matter But nowadayes if a man say that wee ought to call vppon none but onely God in the name of our Lorde Iesus Christ and that wee shoulde not fetche any further compasses after the imaginations of men by praying to the virgine Marie or other Saintes deceassed to bee our patrones and aduocates but that wee ought to holde our selues contented with Iesus Christ to whome that office is giuen by God his Father By and by they crye out to the fire with him And howe so It is the pure doctrine of the holy Scripture Yea but the church of Rome admitteth it not If a man say wee must worship God after a spirituall manner without making any puppets to him and that the breaking of the rule which our Lorde Iesus Christ hath giuen vs is vtter abomination out vppon it that 's a foule heresie at leastwise by the iudgement of the popedome But yet for all that the Scripture beareth it If a man say wee haue no freewill to doe good but that wee bee vtterly corrupted and that if there bee any goodnesse in vs it proceedeth of Gods meere grace and mercie so that our going forwarde towardes the marke is because wee bee renewed by his holy Ghoste and yet neuerthelesse that wee bee weake and had neede to flee continually for refuge to the forgiuenesse which GOD promiseth vs and whereby wee bee reconciled vnto him whereunto wee attaine not by our owne desertes and satisfactions but must bee faine to bee purged by the bloudshed of our Lorde Iesus Christ and by that meanes wee obtaine saluation if these thinges say I bee alleaged by and by hee must bee haled to the stake And why Because all this is condemned by their Synagogues Yea but it were meete for them that they shoulde giue eare vnto God For did hee forgo his authoritie when hee sayde that we should neither ad too nor diminish from the thinges that hee hath spoken Deut. 12.32 as wee haue seene alreadie heretofore For thereby doeth he shewe at what ende it behooueth vs to beginne Then is it a hellish kinde of dealing when men stay not vppon the thinges that GOD commaundeth and that are conteyned in his worde and yet notwithstanding doe take vppon them to burthen other men with what lawes they list If a man say that wee must serue God according to his commaundementes and not depend vpon those that take vpon theÌ„ to enioyne lawes to mens soules and that all such inuentions are foolish What Shall the traditions of our mother holy Church bee so reiected That were a deadly and intolerable cryme If a man speake of the Sacraments say that baptisme ought to be ministred in a knowen tounge that men may vnderstande to what ende our Lorde Iesus ordeyned it what fruite it yeeldeth and how to vse it a right and moreouer that men may perceiue that baptisme sendeth vs to our Lorde Iesus Christ and hath no power of it selfe further than God worketh by his holy spirite which appeareth when wee haue an eye to him that is the verie substance of baptisme and that all the trifling toyes ought to bee put away wherewith men haue mocked God to the full namely the ceremonies of their owne inuenting which are but vtter corruptions of baptisme as their spittle their salt all their other may games which they play withall If a man talke so of their stuffe he must be put to death for it out of hand And why Fye vppon him hee is a ranke heretike he is not to bee borne with Yea but they shoulde see first whether it bee an heresie or no. For by that meanes they make God him selfe an heretike for want of due examination and what a dealing is that If a man say that our Lordes supper ought to bee receiued according to the rule which hee him selfe did giue vs that is to wit that wee shoulde communicate togither so as the bread might bee a warrant to vs that wee bee truely become partakers of his bodie and the wine a warrant that wee bee partakers of his bloud and consequently that the Masse is an abhomination of the diuels owne deuising for that therein the Christian are so farre off from communicating together that one man separates himselfe from all the rest of the company beholde then must excommunication serue as a sauce for all meates Againe if a man come at Easter to receiue the Lordes supper hee must haue but a morsel and hee must holde him contented with the one halfe of it and moreouer contrarie to Christ his institution which sayes take and eate they woulde beare God in hand that he shall receiue we giue it thee say they Besides this if a man intende to bee reconciled to GOD the Masse must serue as a new sacrifice and although they say it is the same that Iesus Christ himselfe offered yet doe they oftentimes reiterate it If a man open his mâ—uth against such abhominations O that is an vntolerable cryme The aire must ring of the great outcryes that shal be made against it How now say they What ado haue wee here Hee hath spoken against the decrees of the holy
body that hath aught to doe in Lawe before thē but vtterly absteine from so dooing vnlesse they intend to turne away from all good order right and equitie And herein we see how our Lord who knoweth our diseases or deineth immediatly meete conuenient remedies for the same What remaineth then but that we on our side enter into examination of our selues and euery of vs searche himselfe narrowly For the thing that maketh vs so bolde to tempt God is that none of vs entereth into himselfe to looke neerely to his own vices and infirmities But if we had the discretion to bethinke our selues wee would consider thus Alas I neede not any thing to peruert me I am as frayle alreadie as may bee though there were no occasion at all to surprise mee I would seeke occasion of my selfe And what wil I doe then when I meete with any euil occasion or any cause of misdealing I shall stumble and fall flat downe So then if wee aduise our selues wel of our vices it is certeine that we would seeke al the helpes that could be to preserue our selues But seeing that God preuenteth vs and on the one side sheweth vs how feeble and weake we be and that on the other side wheras we might fall into such mischiefe and inconuenience he prouideth for it and saith My friendes true it is that ye be subiect to euill but the way for you to bee preserued from it is to absteine from such a thing and to take such a remedy seeing I say that God speaketh so familiarly vnto vs if wee refuse him I pray you dooth not our vnthankfulnesse deserue that wee should be caryed away vnto all euill and that Satan shoulde driue vs and beare vs quite away and that God should forsake vs and suffer vs to fall into grosse offences as all the world might abhorre vs Now then it standeth vs so much the more in hand to marke well this sentence where it is sayd that if men withstand not the temptations that may beguile them of wise and discreete they shall become blinde and of iust they shall become vniust God speaketh not here of such as haue alwayes bin naughtipackes in whome neither reason nor vprightnes hath borne sway at any time but of the wise and righteous And that is such a monstrous thing as ought to make our hayre to stand vp vppon our heades As how That giftes and presentes shoulde haue such force to corrupt as that they should blinde the eyes of those which were of good discretiō Now it is certeine that discretion is a singular gift of God Iames. 1.5 When wee speake of wisedome we must not thinke that it groweth out of mens braynes but that it is the gift of God Ye shall see that God hath indued some mā with a good wit by meanes whereof he behaueth himselfe in such wise that he dooth good and commendable thinges And yet if God let him alone so as he giue himselfe to this corruption of taking rewardes by and by the light which God had giuen him not onely becommeth dim but also goeth quite out Therefore let vs learne to looke to our selues 1. Co. 10.12 and as saith S. Paul let such as suppose they stand beware least they fall For our Lord vseth here a horrible threate whē he saith that they which saw cleerely enough shall bee blinded if they giue thēselues to taking of giftes and that they which were well and holily disposed shall be peruerted and turned away vnto euill When we heare this ought we not to stand vppon our gard and to keepe good watch least we be surprised by Satans wilines So then let vs preuent such temptations a good way aforehand And sith we see that our Lorde forewarneth vs let vs stand in feare and not run rushing against him wilfully nor fall to stubbornnesse but rather consider with our selues how that euen they which haue bin as halfe Angels may be ouerthrowen and thrust out of the way when they haue giuen themselues to it would needes vse too large dispensation Wherefore let vs al learn to reine our selues short and to submit our selues to the gouernment of our Lorde and then we need not doubt but that if he haue giuen vs wisedome and discretion he will strengthen vs more and more therein and make vs to continue in them vnto the end so wee goe to worke with praying vnto him continually to preserue vs as I haue sayd afore Now let vs kneele downe before the maiestie of our good God with acknowledgement of our faultes praying him to voutsafe to touch vs in such sorte that we returne vnto him with true repentance that such as haue publike charge may behaue thēselues so dutifully as they may be able to yeeld a faithful reckoning of y e charge that is committed to them and that all priuate persons may in such wise suffer themselues to be gouerned by them as God may reigne among vs and haue all souereigntie so as both great small may be obedient vnto him And for the bringing hereof to passe it may please him to stir vp true faithful Ministers of his word c. On Wednesday the xiii of Nouember 1555. The Cii Sermon which is the sixt vpon the sixteenth Chapter and the first vpon the seuenteenth 20 In all cases thou shalt follow the thing that is right that thou maist liue and inioy the land which the Lord thy God giueth thee 21 Thou shalt plant no groue of any maner of trees neere vnto the Altar of the Lord thy God which thou shalt make thee 22 Also thou shalt not set vp any Image for that doth the Lord thy God hate The Seuenteenth Chapter THou shalt not offer to the Lorde thy God either Ox or Sheepe that hath any blemish therin I say thou shalt not offer any euilfauoured thing for that is abhomination to the Lorde thy God HItherto Moses hath commended equitie vprightnesse vnto vs saying that those which are appointed to bee Iudges ought to mainteine euery mans right without swaruing And thereupon he sayd that as many as intend to continue in such soundnesse must beware in any wise of taking rewardes for if they take any by and by they be corrupted by by they be blinded And it is not to be replyed here that a man may well receiue a present yet haue no meaning to fauor any wicked case For y e holy ghost hath giuen sentence that the man which is so giuen to taking of presentes shall bee blinded though he were the sharpest sighted man in the world Nay he hath a towell before his eyes already and besides that whereas he was well holily disposed before now hee is quite peruerted We see then how it is a deadly poyson for a Iudge to receiue any presentes in any wise And now to hold men the better in awe Moses addeth Gods promise as if he should say that we must not be wedded to our owne
had bin executed as had bin for our benefite and behoofe Christianitie had not beene so corrupted as it is neither had Religion beene so imbaced as wee see it is For the remedie thereof was good and behouefull but men haue not vsed it And that hath caused all thinges to come to vtter confusion Therefore it standeth vs the more in hand to take warning that if this Lawe helde vs not in awe wee shoulde alwayes bee in daunger of withdrawing our selues from the seruing of God and he shold no sooner haue giuen vs his word but it shoulde by and by vanish away againe through the malyce and vnthankfulnesse of a great number which woulde soone ouerthrowe the state that is stablished at this day among vs. Marke that for one speciall point Secondly let vs marke howe it is not said that all ydolaters in generall should be punished but onely such ydolaters as liue in some Church of God where order is set alreadie and where Religion is certainly stablished and thinges are sufficiently knowen For then if any man do wilfully playe the naughtipacke and forsake the pure seruing of God and defile himselfe with ydolatrie and superstition that person deserueth death Besides this let vs marke well that as I saide heretofore if wee bee not punished before men we must early or late come to account before God and there we shall finde that we haue deserued not onely to be stoned but also to bee vtterly banished from the euerlasting saluation And why Because we were baptised in the name of our Lorde Iesus Christ euen before we knew any thing at all True it is that wee haue beene mistaught but that excuseth not our disobedience but that wee our selues to the vttermost of our power haue falsified our baptisme for wee haue beene corrupted with ydolatrie So then our Lorde might with good right thrust vs quite out of his kingdome and hee could doe it well ynough neuerthelesse wee see howe he hath gathered vs home to him Nowe therefore let vs bethinke vs of the state wherein we haue beene being ashamed of our selues let vs craue pardon at Gods hand And as I haue saide afore let vs not be ashamed to confesse our selues to bee wretched offenders that God may vse no violence against vs nor enter into the rigour of his iudgement towards vs. And that is the cause why it is sayde in Ezechiel Thou shalt remember thine owne wayes Ezec. 16 6◠and be ashamed of them For there God speaketh of the repentance of such as had beene deceiued for a time by ydolatrie declaring that when they were brought againe into the right way of saluation they ought to be verie mindfull of the euill which they had committed yea they ought to thinke vppon it with shame and confusion That is the thing which wee haue to beare in minde So that although God drawe not his sword to punish our bodies yet faile we not to bee guiltie and damnable before God Neuerthelesse we must vnderstand that hee will alwayes haue pitie vppon vs 1. Cor. 11.31 if wee preuent his iudgement condemne our selues aforehand acknowledging our selues to be worthy to sinke for the ydolatrie and superstition which we haue followed but that God haue pitie vpon vs. But as I saide we haue wherewith to comfort vs because we knowe y t he is readie to receiue vs to mercie when wee acknowledge our sinnes and repaire to him after the foresaid manner That is a thing which we haue to mark further where it is said that if y e thing be reported men must inquire of it Now he addeth that the partie which hath done the misdeede shal be conueyed out at the gate and why so For saith Moses hee hath committed abhomination before the Lorde whether it be man or woman as hee had saide afore For it is such a sinne as is wicked and grieuous in the eyes of the Lord. Wherin he doth vs to vnderstand that we must not iudge after our own imagination whether that deede be worthy of death or no. For it is a thing which beguileth many men maketh them to striue against God and to blaspheme his Law that they will needs giue sentence of them selues according to their owne opinion But contrariwise our Lord bringeth vs backe here to his will It is euill in my sight saith he it displeaseth me I abhorre it And hee telleth vs moreouer that we must rest vpon his worde saying I haue commanded it Hereby therfore let vs take warning that wee iudge not at all aduenture with diuelish boldnesse as these galants do nowadays which would not haue religiō to come in iudgement for the punishing of blasphemie and such other like things which are committed against y e honor of God To be short they would not haue the Magistrates to sit in iudgement vppon any fault committed against y e first table If any fault be committed against men as robbery ryot murther or aduowtry they be contented that y t shal be punished but if Gods name be blasphemed if any abhomination be committed to the putting away of al feare of god if heresies spring vp to y e trouble of the Church and to the peruerting of all order they would haue that to be suffered excused And what leadeth them thereto but the saide hellish pride that when a thing misliketh not them they thinke y t God shoulde yeeld to their lyking But therin appeareth their ouerweening matched w t vngodlines of making none account of God forasmuch as they can finde in their hearts that his maiestie should be so lightly esteemed at all assayes Howbeit let vs for our part marke what is set down here namely that if any euill displease the eyes of the Lord it is not to be borne withall neither must wee in that case leane to our owne wisedome as if wee woulde say O I will shewe my verdit of it No no we must thinke it ynough that God holdeth it for abhomination and that hee cannot away with any such thing Furthermore he expresly sendeth vs backe to his word to the intent wee should see it proued to our faces that they which are such ydolaters ought not to bee excused for they make warre against God And is the crime of rebellion a veniall sinne Is it a fault that may bee pardoned without making any countenance of doing any thing to it If a man doe of wilfull malice rebell against his father or his mother his master or his superior it shal be throughly weyed and continually aggrauated to double treble the fault And shall a man be so rebellious against God as to defie him and to doe quite contrarie to his will and intent and shoulde we still cocker and flatter them that haue so grieuously offended We see that our Lord speaketh but onely to such as haue bin dulie taught his wil aforehād For he sayde not to the heathen or the vnbeleeuers I haue commanded you this or I
warrant to shew that God accepted the petitiōs of his people That then was the cause why it is expresly said that those which abode in the Temple serued the name and Maiestie of God And heerewithal mention is made also of Gods presence as we haue seene before which is a ratifying of the thinges that hee had taught afore that the people should not bee disappointed in resorting to the temple to call vpon him there bicause the Leuites should alwayes be there ready to succour such as fled to him for succour Now this was in the time of the figures But wee must marke that if wee resorte to our God in the name of our Lorde Iesus Christ in whome dwelleth the whole fulnes of the Godhead Col. 2.9 God will shew his face vnto vs that is to say we shall finde by the effect that he regardeth vs and that the dore is not shut against vs but that we may preace into his presence And besides that to the end we may be guided by our Lord Iesus Christ we must put the thing in vre which he hath told vs that is to wit wee must come together in his name to the intent that hee may bee among vs. Then if wee wil bee heard of God and that our seruice should be wel accepted of him wee must meete together without hypocrisie with a true pure heart and then will our Lord Iesus so beare sway amongst vs that God also wil therw tal reach out his hande to helpe succour vs. And when we haue so offered vp our prayers vnto him and euery of vs hath put himself into his hand let vs not doubt but y t he regardeth our doings As for example for as much as we knowe y t these our present doings in meeting together to heare his word and to seeke him are comaunded by him Let vs not doubt but we be before his eyes and he loketh vpon vs with pitie and will consider all our necessities to prouide for them and to succor vs in them And let vs on our part also so mount vp vnto him by faith as wee may bee out of all doubt that he sheweth vs his face that is to say that he maketh vs to feele his presence specially when we come to him by the way which he sheweth vs for thē wil he make vs to come in such sorte that he wil keepe vs still vnder his protection vntill he take vs vp into his kingdome Now let vs kneele down before the Maiestie of our good God with acknowledgement of our faults praying him to make vs feele them better yea that we may be so striken down in our selues as we may seeke him with true repentāce rest vpon his promises not doubting but y t he accepteth vs howe wretched so euer we bee bycause we come not to him vpon trust of our own deserts but vppon his meere goodnesse wherethrough he hath elected and chosen vs and that moreouer he suffer vs not to be defiled with any of the corruptions of our flesh but that seeing he hath called vs to his Priesthood hee will also graunt vs the grace to dedicate our selues to him by offering vp all our thoughts affections desires yea euen our whole bodies soules vnto him that he may bee honored more more by them that such as are yet farre off from him may be brought vnto him to the end wee may all together worship him in his only sonne And for the bringing thereof to passe it may please him to raise vp true and faithfull Ministers of his word c. On Wednesday the xxvij of Nouember 1555. The Cviij Sermon which is the second vpon the eighteenth Chapter 9 When thou art come into the Land which the Lorde thy God giueth thee thou shalt not learne to doe after the abhominations of those Nations 10 There shall not any bee found among you which maketh his sonne or his daughter to go through fire nor any witch that vseth Witchcraft nor any man that is a regarder of times or that regardeth the flying of foules 11 Or that is a Sorcerer or a charmer or that asketh Counsell at spirites that are called familiars or that is a soothsaier or which asketh Counsell at the dead 12 For all they that doe such things are an abhomination to the Lord and for such abhominations sakes the Lord thy God driueth them out before thy face 13 Be perfect therefore before the Lord thy God 14 For the Nations which thou shalt possesse giue eare to regarders of tymes and to witches but the Lord thy God hath not taught thee to doe so 15 The Lord thy God will rayse vp a prophet like vnto me from among thy brethren him shall you obey IT is in vaine for God to giue vs many lawes lessons if we determine not with our selues to obey him in all pointes For the first point wherat we must begin is to know Gods authority to learne to submit our selues to his word without any gainsaying If the Law in generall haue not this force to what purpose is it for God to speake of this thing or of that thing Therefore let vs beare well in mind that we must bee disposed to receiue whatsoeuer God inioyneth vs before we can benefite our selues by any one sentence of the holy Scripture As for example when a man commeth to a sermon though he heare the matter yet shal it not touch him to the quick vnlesse he know aforehand that Gods truth must be receiued and that it is not to be incountered with disputing And surely wee see many which are sufficiently conuicted that the things which are told them are true and that they be not able to reply against them and yet passe not to make a mocke of them And why is that Bicause they be not touched with y e maiesty of God and therfore they cannot thinke that wee ought to submit our selues to him that made vs fashioned vs to be obedient to him to his commaundement But on y e contrary part when we be vrged to receiue the things which we knowe to come of God his truth wil beare sway with vs. As soon as we heare that it is God which speaketh Esa. 66.5 we tremble at his speech as is said by the prophet Esay And so ye see now why God giueth this generall rule to his people that they must houlde themselues to his pure and simple wil. But for as much as men are naturally giuen to superstition seeme to seeke euen wilfully to be beguiled God here doth first withdraw vs from all errours and abuses afterward giueth vs a foundation wheron to stay to be builded that is to wit by herkning vnto him by sticking to y t which he saith Thus are there here two principall reasons The one is y ◠God correcteth the vanity that is in men in that they rather giue ouer themselues to cousinages lyings than to
shalt offer it peace 11 And if they aunswere thee peaceably and open vnto thee al the people that is in it shall bee tributarie vnto thee and serue thee 12 But if they will not make peace with thee but make warre with thee then shalt thou lay seege to it 13 And the Lord thy God will giue it into thy handes Thou shalt slea all the males in it with the edge of the sword 14 But the women the children and the cattel and al that is in the Citie besides and all the spoile thereof thou shalt take to thy selfe and thou shalt eat the spoyle of thine enimies which the Lord thy God giueth thee 15 After that manner shalt thou doe to all the Cities that are farre off from thee which are not of the Cities of this nation 16 But of the Cities of the nations which the Lord thy God giueth thee to inherite thou shalt not leaue any soule aliue 17 But thou shalt vtterly destroy theÌ„ namely the Hethites the Amorrhites the Chananites the Pheresites the Hiuites and the Iebusites as the Lord thy God hath commaunded thee 18 Least they teach you to doe according to all the abhominations which they haue done to their gods and so you sinne against the Lord your God IT might well seeme at the first blushe that wee haue no great need to haue y e doctrine expounded to vs which is conteyned heere bycause it declareth howe men ought to beehaue themselues in warfare But when all is well looked vppon wee shall finde that wee may gather good and profitable fruite to our instruction of the thinges that GOD hath commaunded his people heere For first wee see what a care hee had to teach those of whome hee had taken charge that they myght knowe howe to behaue themselueâ— in all thinges Nowe seeing thâ—t GOD hath such a care let vs learne â—o walke in his obedience not doubting but wee shall finde sufficient instruction in his worde whereby to rule our whole lyfe well I say that all they which yeeld themselues teachable vnto GOD and are ready to fashion themselues after his will shall finde sufficient in his worde wherewith to guide themselues aright without any want at all insomuch that whereas men are disordered in their dealinges and knowe not what to doe the cause thereof is that they submit not themselues wholly to GOD but take counsell by themselues and runne gadding heere and there whereas all they that seeke to be taught by Gods worde as well in matters of state as in priuate matters and as well in time of warre as in tyme of peace shall finde a perfect doctrine and such as is fitte for them The thing then which wee haue to marke vppon this text is that GOD woulde not faile them in any one point whom he had taken into his tuition But there is yet more For it may well seeme that where open warre is there all thinges should bee put to hauocke But our Lorde ment to shewe that all his seruauntes must alwayes brydle themselues yea euen where they seeme to haue most excessiue lybertie to breake the bondes of all humanitie and vprightnesse GOD sheweth that such as belong to him must euen in those cases keepe and mayntayne themselues vndefiled so as howesoeuer the worlde goe they must stande in continuall awe that no extremitie may driue them beyond their bondes but that they holde them still to this ground Wee must obey GOD. True it is that euen the heathen coulde skill to say that euen in tyme of warre it was not Lawefull to assault or beseege a Towne vntill they had offered it conditions of peace But yet wee see there was nothing but furie and crueltie for as soone as they were entered into armes they bare themselues in hand that it was Lawfull for them to beare all thinges downe before them without sparing GOD then ment to shewe heere that his people ought to bee so courteous as to spare their enemies euen in tyme of warre That is the thing which is conteyned heere A man shall finde in the bookes of the heathen that they also commended this vprightnesse that although there was iust cause of warre yet the shedding mans bloode was to bee forborne but this rule was not well kept And howesoeuer the case stande our Lorde hath heere separated his people from all the rest of the worlde shewing that they which are led by his worde must looke more straitely and narrowly to themselues than they that followe their naturall inclination and are not taught as they should be And nowe let vs come to the doctrine that is conteyned heere It is sayde When thou commest to a Citie to beseege it thou shalt offer them peace and if they yeeld or bee willing to fall to composition thou shalt receiue them to mercie so as no bloud shall bee shedde The inhabitants shall but onely bee subiect to thee and pay thee Tribune In so saying GOD sheweth that although there bee iust cause of warre yet must not men bee so whot and firie at the first dashe as to put all to the swoord and slaughter For howesoeuer the worlde goe Gen. 9.6 men are created after the Image of GOD and there must we beholde our nature Wherefore it must needes bee that wee are caryed away from all reason if the same witholde vs not and that wee haue no pitie of those which are our owne fleshe and bones Esa. 58.7 and which beare the marke of our GOD euen of the same GOD which hath fashioned vs after his own lykenesse If this say I bee not able to asswage our passions which myght carie vs away to crueltie it must needes be sayde that wee bee bereft of all reason and woorse than the brute beasts which knowe their owne kinde and doe not so deadly pursue one another That is the thing which wee haue to marke in the first place And hereof we may gather a good lesson expedient for vs all For heere God speaketh of those against whom he armeth his people But we cannot say the like of our enemies If a man haue done me all the wrong that is possible yea and haue euen sought my death yet doeth not that arme me to be auenged of him God doeth not giue mee leaue to requite like for like but I am commanded to render good for euill Howbeit the case standeth otherwise with Princes and Magistrates which haue the sword Rom. 12. â—â— for God hath set them in his owne stead to execute vengeance Ye see then that heere is a people armed with Gods authoritie as if God had sayde draw your swords for I dispence with you at this tyme so as ye may slea your enimies and it shall not be layde to your charge for a cryme When a warre is rightfull and God giueth men leaues it is a permission or priuilege which he granteth them And yet for all that he will not haue men to goe to it at alauenture
world so many neighbors haue we And wheras in this text y e word is a Brother indeed it had respect to the linage of Abraham But nowadaies wee haue all one father 1. Tim. 2.4 who is called vpon in al languages and in all countries He hath not chosen the race of any one man nor shut vp his seruice within any one certaine countrie For the partition wal is broken downe 〈◊〉 â— 16 so as there is not now any difference of Iew and Gentile accordingly as is told vs that we bee all one body in our lord Iesus Christ and y â— seeing God is proclaimed by the Gospell to be our Sauiour father we must maintaine a brotherhood among vs. And as touching the word Neighbour the law hath vsed it of purpose to shew meÌ„ y t they may well shrink away one froÌ„ another but yet they be all of one knoweÌ„ kinde according to this saying of the Prophet Esay Esa. â—8 7 Thou shalt not despise thine owne flesh If I can say This man is of a far countrie there was neuer any acquaintaÌ„ce betwixt vs one of vs can not speake a word y t the other can vnderstande what is all this to the purpose Let me looke vppon him beholde him throughly I shal find the same nature in him that is in my selfe I shall see that God hath made him so like me as if we were but one fleshe And all mankind is of such shape and fashion that wee haue good cause to loue one another and to know y t we ought to be all one Although there bee some difference as touching this present life yet ought we to consider that we spring al out of one roote therefore that we should tend all to one end euen vnto God who is the father of vs all And therefore it is not without cause that in steede of saying thou shalt doe so to al men our Lorde saith thou shalt do so to thy neighbors And albeit we fall to disputing of the matter and would slippe our heades out of the coler seeking to shift off y â— matter by alledging that we bee straungers one to an other yet can we not bring to passe that all men should not be our neighbors because we are al of one selfe same nature wherby God hath knit vs linked vs all together The thing then which we haue to mark in this part of the texte vpon y â— word Brother is y t whereas God speaketh after that maner to the Iewes because hee had adopted the linage of Abraham it sheweth vs nowadaies that we must al be as brothers forasmuch as our Lord Iesus Christ hath proclaimed peace through the whole worlde and God is at one agayne with all nations all men Seeing it is so it behoueth vs to maintaine the brotherhood which was procured by Christs bloudshed whereunto God calleth vs. And although many spiteful persoÌ„s go about to violate it by their vnkindnes in shrinking away from the Church and become our enemies by guing vs occasion to do them harme yet notwithstanding let vs striue against their naughtines labour to procure the saluation of their soules and y e welfare of their bodies so far as we can And wheÌ„ we see y t we on our side are weak caÌ„not frame our affections to y e obeying of God so wel as were to be wished let vs pray our good God to streÌ„gthen vs by his holy spirit y t we may outstand all assaults y â— are put vnto vs so as we may haue y e vpper hand of them when hee hath once rid vs of our flesh Now let vs kneele downe before the maiestie of our good God with acknowledgement of our sins praying him to make vs so to feele theÌ„ more more as y t being cast downe in our selues wee may be lifted vp again by his hand y t being so lifted vp vpheld by him we may follow his example towards our neighbors indeuoring to coÌ„tinue in good peace concord bearing with y e weaklings so as we may al with one coÌ„mon coÌ„sent keep our way vnto him attaine thither by his grace That it may please him to graunt this grace c. On Fryday the iij. of Ianuarie 1556. The Cxxvj. Sermon which is the second vpon the two and twentith Chapter 5 A woman shal not weare the apparel of a man neither shal a man put on the garments of a woman For whosoeuer doth so is an abhomination to the Lord thy God 6 When thou goest abroad and findest a birds nest in a tree or on the grounde and young birdes or egges therein the dam sitting vpon her young or vpon the egges thou shalt not take the dam with her young birdes 7 But thou shalt let the dam goe take the young ones to thy selfe that it may goe well with thee and that thou maist prolong thy dayes 8 When thou buildest thee a newe house thou shalt make a battlement about the roofe of it that thou bring not bloud vpon thy house by the falling of some man downe from it THe first law which I haue rehearsed here sheweth y t in all our behauiour we must haue a care to be honest eschue al loosenes Truely it should seeme to be no matter of great importance for a man to be apparelled after one fashioÌ„ or other but yet for all that God wil haue things done in order For if men go disguised weare such apparell as serueth not for necessitie but for follie that is not conuenient If women bee dissolute what a thing is that They forget their nature for women ought to bee modest If there bee no shame but that they will needes be out of order it is a very beastlines That is the effect of Gods intent in saying that men ought not to put on womens apparell nor women ought not to bee cloathed in mens apparell For it is good reason that there should be a difference betweene men and women And although there were no lawe written doeth not euen nature teach it vs And when S. Paul telleth vs that women must come to the Church with their heades couered not with their haire about their eares 〈◊〉 1â— 5 hee sheweth the same thing What saith he haue we need to speake to you of such things For if a womaÌ„ were polled durst she shew her head abroade A man may well be bold to shew his head bare though he be polled and shall a woman do so too That were a shame euerie bodie would mocke at her and she shoulde be faine to hide her heade Now sith ye know this without any scripture or worde written doe ye not see howe God hath sowen as it were a seede of modestie in you to the intent that euerie man shoulde haue a regarde to that which is comelie for him So then let vs mark y t here God intended to shew vs that euery bodies attyring
colour thereof in y t they might say These men yeelded themselues vnto vs. But as for the Assyrians they came vexed them of their own accord sayth he Now then we see y t al though the children of Israel might iustly complaine of their euil intreatance in Egypt of y e manifold iniuries which they had in dured there yet neuertheles God coÌ„mandeth them to think y t they were bound vnto the Egyptians for something For ye were harboured in their countrie saith he Hereby we are warned to be mindeful of y e good which we shal haue receiued at any bodies hand in so much that if we be afterward harmed or ouermuch oppressed by him in any thing yet we must beare it patiently alwayes beare in minde to say wel yet for all this we be stil bound vnto such a man In deede I graunt we shall haue occasion to be grieued against such but yet seeing y t God hath ayded releeued vs by their meane y t must always preuaile with vs we must remaine their friends as farre as lieth vs. And that is a good lesson for vs to beare in mind vpon this place But yet further let vs thinke also of y t which I told you namely that when God gaue an entrance vnto y e Egyptians to be receiued into the congregation in the third generation it was not to the intent y t the people of Israel should defile themselues with the abominations of Egypt or meddle any whit at al with them but rather that the Egyptians should not remaine in so desperate a case as they were in but be brought to worship y e liuing God to dedicate theÌ„selues wholly vnto him For if our Lord had not opened the gate both vnto the people of Egypt of Edom they would haue bin so much the farther off froÌ„ comming vnto true religion But if when y e gate is opened vnto them they accept not the benefit as God offereth they are to be the more griuously condemned And so wee see the intent meaning of this law It was not Gods meaning y t his people should gratifie the Egyptians by making a mingled corrupted religion that euery man might put to his patch his peece but y t if the Egyptians would forsake all their owne corruptioÌ„s they might be graffed as an imp is on a tree they might I say be vnited vnto y e church of God And we see how in y e 45. Psalme mention is made of the wife of Salomon albeit she was a kinges daughter it is saide vnto her Hearken O daughter thou must forget thy fathers house al thy people cleaue wholly vnto thy husband then he wil loue thee Now we knowe y t the holy ghost in that place hath giuen vs as it were a generall rule that all they which before time haue bin strangers to the word of God haue not knowen what the doctrine of saluation meaneth must vpon their calling first of al forget their kinred their birth al their former trade of liuing then submit themselues wholy vnto him which is made their head in whose name person God marryeth vs. For we knowe that our Lorde Iesus Christ maketh a spirituall marriage with vs to the intent we should be meÌ„bers of his bodie Let vs therfore note y t Gods opening of the gate into his Church both to y e Edomits the EgyptiaÌ„s was noâ— to haue them bring in their infections to peruert his seruice or to make any medly but rather y t y e Edomites Egyptians should come agree in al points vnto his law yeeld their consent vnto y e purenes of doctrine which is therein contained And therfore nowadayes seeing y t God hath shewed himself so gracious vnto vs as to make vs his church let vs learne so to keepe vs vnder his wings as we may not be drawen aside one way nor other let vs take heede I say y t we stray not at mens pleasures but let vs hold our selues vnto y e pure doctrine which we haue receiued Let vs be readie to receiue them which wil be reclaimed therunto yea let vs haue our armes stretched out not only to them which are the children of God but also to such as are our kinsfolke afarre off endeuoring for al y t to winne to gain them howbeit alwayes with this condition that they remoue not vs from God but that they rather be knit againe vnto him with vs. Now this fauour which God had graunted both to y e Edomites the Egyptians this benefit which he had bestowed on them was afterward againe taken from them by reason of their own wilful malice And that is y e cause why it is said in the Psalm Psal. 1 37. Lord remember the children of Edom. For they said in the day of Ierusalem Sacke it sacke it rase it downe to the grounde Ye see how the holy Ghost pronounceth a newe curse vpon the Edomites And yet notwithstanding they were brethren together with the children of Iacob yea they came of the stocke of Abraham who as we know was the father of the Church Yea and we haue seene likewise y t God had such a regarde of the Moabites y t he woulde not haue the Israelites to make warre against theÌ„ but rather to call to minde the auncient brotherhood or kinred which was betweene theÌ„ Neuerthelater when the Moabites had altogether reiected the grace of God were so sore poysoned as to hire a false prophet to indeuor with al their might to annihilate the promise of God and y t they conspired against y e people of God w t such deuilish rebellion then was it behouefull y t they shold be dubly punished for their churlishnes As much is to be sayd of the Edomites For we see how God had a regard vnto this promise which he had made vnto Abraham I wil be thy God euen to a thousande generations which was continued towardes Isaac 〈◊〉 â—5 7 â— But when y e Edomites abused this goodnes of his and not onely made no account of it but would also faine haue the people of God rooted out see ye not how it was a kinde of bidding battaile vnto God a defying of him opeÌ„ly For they ought to haue called to minde y t Esau was put backe y t he had lost his birthright and y t this came not to passe but by the decree appointment of God as was declared vnto Rebecca when she was great with child 〈◊〉 â—5 The Edomits shold haue coÌ„sidered these things But seing they were so enuenomed against God wheras he notwithstanding with long pacience forbare them it was needefull y t he should curse them againe as we haue before alleadged Asmuch is to be sayde of the Egyptians For there are great threatninges vttered against theÌ„ in the holy scripture they are holden for y e cursedst people of
prepared to offer vp himselfe vnto him Nowe I graunt indeede that wee cannot doe it except wee be sanctified by his holy spirite and the faithfull when they present themselues vnto God doe it not in any confidence of their owne power they doe it not to attempt any thing of themselues or vppon imagination to atteyne thereby vnto anie perfectnesse but they doe it grounding them selues first of all vppon this that God accepteth of their good will although it bee weake and vnperfect And why Because they haue the forgiuenesse of their sinnes promised vnto 〈◊〉 and this is therein comprised that God will not impute vnto them those thinges which are faultie in their workes Moreouer they 〈◊〉 a promise that good will gouerne them by his holy spirite So then hereuppon euery faithful than must vowe himselfe vnto God And nowe hauing so vowed our selues Lâ—t vs take heede we performe that which wee vowe For there is a threat added which we must obserue and feare It shall bee impured vnto thee for sinne saith God Truely if wee were all Paynims that wee had neuer hearde so much as one worde of the lawe or of the Gospell yet shoulde wee not bee iustified therefore if wee serued not our God For hee hath placed vs in this worlde to the intent hee might bee glorified in vs. But as for them which are called of him and which knowe that they ought to dedicate themselues wholy vnto his obedience and which haue promised to do so they ought to vnderstande that they are doublie bound and if they breake that bonde they are in so much greater fault and a great way lesse to bee excused Therefore if wee will applie this to our instruction wee must knowe that the generall vowe which wee haue all made vnto GOD is grounded vppon our baptisme Seeing that he hath adopted vs for children let vs honour him as our father and seeing hee hath choose vs vnto him selfe let vs bee giuen indeede vnto his seruice let all our life bee subiect vnto his obedience let vs I say thinke vppon this But nowe touching particular vowes if a man demaunde whether it bee lawfull to make them among Christians the answere is that we cannot be too well aduised in that behalfe And therefore and lesse wee vowe the better it is alwayes for vs. Truely wee may not condemne al vowes For seeing GOD hath left them at libertie wee must alwayes remember this that therefore it is lawfull But howsoeuer the world goe let vs bee contented to walke euerie one in his calling and let vs not vse vowes I meane so as to binde our selues ouer much for wee see our owne weakenesse that when wee shoulde walke as God hath commaunded vs albeit the way be shewed vs yet we swarue aside so often that it is pitifull to beholde and wee are constrayned to crie out with Dauid Psal. 19.13 Who knoweth his faults For why Wee neuer haue such wisedome as were requisite but it befalleth vs to wander and to turne aside one way or other so as we sinne many a time without thinking on it Therefore if it bee an harde thing for vs to keepe our selues in our accustomed way by reason of the weakenesse that is in vs what should we meane to charge ourselues yet further with an harder thing as if wee were well able to surmount them al Ye see therefore how we ought to abstaine from al vowes and to content vs with this plaine simplicitie to say I see what my God hath commaunded mee I must holde my selfe thereto without stepping any further But yet notwithstanding if wee haue purposed to acknowledge my benefite towardes God lâ—t vs take heede that we performe at For if the promises which wee make vnto men must be kept what shall bee saide of that when we call vpon the name of God direct our selues vnto him and that he bee made a partie In few words therefore let vs 〈◊〉 in minde vppon this place that wee must bee faithfull and trustie towardes our God for hee is such a one on his part and will neuer breake his promise let vs not mistrust that wee shall bee deceyued in waiting for any thing from him And therefore sith hee hath called vs vnto him and woulde that we shoulde bee bounde vnto him let euerie one of vs take heed that wee keepe our selues stedfast vnto his seruice and let vs not behaue our selues as wilde horses which are broken loose And whereas it is declared vnto vs that we are redeemed by the bloud of our Lord Iesus Christ Let vs knowe that wee are no longer our owne but his who hath redeemed vs with so deere a price Therefore let vs liue and die vnto him indeuouring nothing else but to yeelde vnto our GOD the obedience which wee owe vnto him euen by nature it selfe and that also which we haue promised vnto him so that wee may purely call vppon his holy name and declare by this meanes that we are his people indeed Nowe let vs kneele downe in the presence of our good GOD with acknowledgement of our faultes praying him to make vs to feele them more and more and that feeling them we may be touched with such repentaunce as to come and seeke the remedie of them in him alone that is that hee will pardon our faults which are past vntill hee hath wholy reformed vs clothe vs with his owne righteousnesse And so let vs say Almightie GOD and heauenly father c. On Thursday the xxx of Ianuarie 1556. The Cxxxvj. Sermon which is the seuenth vpon the three and twentith Chapter and the first vpon the xxiiii 24 When thou commest into thy neighbours vineyarde thou maist eate grapes at thy pleasure vntill thou bee satisfied but thou shalt put none into thy vessell 25 VVhen thou commest into thy neighbours corne thou maist plucke the eares with thy hande but thou shalt not put a sickle into thy Neighbours corne The foure and twentith Chapter WHen a man taketh a wife and marrieth her if it come to passe that afterwarde shee finde no fauour in his eyes because he hath found some ill fauoured blemishe in her hee shall write a bill of diuorcement and put it in her hand and send her out of his house 2 And when she is departed out of his house and being gone her wayes doeth marie with an other man 3 If this other also hate her and write her a letter of diuorcement and put it into her hand or if his latter man which toke her to wife die 4 Then her first husbande which sent her away may not take her againe to be his wife after that she is defiled for that is an abhomination in the sight of the Lorde and thou shalt not cause the lande to sinne which the Lorde thy God giueth thee to inherite ALthoughe Gods will was that euerie man should possesse hys owne ordeined that none shold doe wrong vnto anie yet hee alwaies so moderated this
there bee no certaine lawe to say Thou shalt giue so much in almes yet notwithstanding all men must knowe that they are bounde by the worde of God to releeue their neighbours and to extende their liberalitie towardes them as farre as they are able Thus yee see in effect what wee haue to beare in minde vppon this place Nowe if this doctrine were well obserued thinges woulde go better than they doe But we see nowadayes poore folke giuen to such craft and malicious wilinesse as woulde loath a man to see it they are become little better than theeues A man cannot haue fieldes and vineyardes in the countrie abroade but they are alwayes deceiued of some parte of them and that in such wise as if they were in the Lande of their enemies And why Because the poore dispence with themselues and beleeue that they haue some vantage aboue the rich to pilfer away and to take by stealth whatsoeuer they can come by And what say they O it is of the goods of GOD which wee take Well then seeing it is Gods it ought to bee accounted holy Therefore thou robbest GOD when thou pilferest away an other mans goods thou goest to catch that out of Gods hande which hee had kept in store for an other Againe wee see what crueltie there is in riche men howe they woulde faine swallowe vp the whole world howe nothing can suffice them And therefore their wealth oftentimes is not blessed of GOD because it is not in his safegarde nor kept vnder his protection Wee see howe GOD telâ—eth vs that wee must vse such gentlenesse towardes our neighbours as that euerie man must employ himselfe to releeue those which are in neede and necessitie If men woulde doe so doubtlesse GOD woulde holde their goods vnder his protection and himselfe would keepe them but because rich men vse rather crueltie than bountifulnesse towardes their neighbours it occasioneth poore men to pilfer away all that they can get because the rich abuse their goods in such sorte as men see Neuerthelesse this is not here written in vayne All ought to followe the lesson and the warning which is here vsed to wit that the poore bee somewhat releeued and that they wrong not the riche that they robbe them not of their goods and that when they are hyred they so employ themselues and bestowe their labour in such wise that it may be to the profite of the maister which payeth them their hyre Let vs nowe come vnto that which Moses addeth touching diuorcementes Hee saith That if a man hath married a wife which afterwardes displeaseth him for some blemishe which shee hath hee may cast her off so that he giue her a bill of diuorcement And hauing so cast her off hee may neuer take her againe if shee marrie her selfe againe vnto an other Nowe let vs note that this bill which the man gaue in this case was to the credite of the wife and to the discredite of the husbande For it declared thus much I haue maried a wife and shee displeaseth mee And why For some blemishe which shee hath in her bodie or for some qualitie which is in her The husbande then declared hereby that hee was a faithlesse and forsworne man For why Hee tooke a wife on condition to haue her companie all the time of his life and nowe hee casteth her off See howe through his fault such an holy bond as marriage is broken Yea but there was some thing amisse in her Oh but thy selfe wouldest gladlie bee borne withall And thy wife was committed vnto thee on that condition that shee shoulde bee a part of thine owne person and thou cuttest thy selfe as it were in the midst If thine arme bee weake wilt thou cause it to bee cut off at the first choppe If there bee any contagious disease which might empoyson the whole bodie surelie thou were better leese one member than thy whole life But when a finger is ill fashioned and a man seeth something which I knowe not howe is not so feate as he coulde wishe must hee therefore mangle his bodie Verilie it were against nature Euen so an husbande was not to bee excused when he deliuered in this sorte such a bill vnto his wife The thing tended nothing to her discredit but it serued rather to shewe that shee was innocent and that men shoulde knowe that shee was not put away either for adulterie or for anie other lewde deede but only for y e waywardnesse of the husbande beeing a crooked â—urlie fellowe and such a one as desired to haue his lust satisfied Nowe it is saide in the ende That when the husbande hath thus diuorced hir wife and shee bee maried vnto an other her first husband may not take her againe For this were an abhomination before the Lorde In this lawe wee haue first of all to note that when GOD thus permitted diuorcementes it was not to dispence with the thing to make it lawfull but because hee meant not as touching ciuill order of gouernment to exercise any rigour against the Iewes For yet for all this the lawe of marriage remayned in his full force and as it hath beene aboue handled ciuill order of gouernment is not to preiudice the tenne commaundementes or to chaunge anie thing in them For in the two Tables GOD hath comprised a perfect rule of life and a certaine and infallible rule whereunto wee must order our selues Nowe may the rule of ciuill gouernment chaunge anie thing in these tenne commaundementes No. For yee see howe we ought to liue But the rule of ciuill gouernment is an ayde hereto not to shewe vs any perfection but to leade vs thereto to the intent that men might be bridled from ouerflowing their banks too farre and that the wicked which by their good will woulde not obey might bee forced by constraint Yee see then whereto the rule of ciuil gouernment serueth But yet for all that the lawe abideth in his full force Agayne in ciuil order there may wel be some expressing of these ten commaundementes but that is all it sheweth no perfection And this is a point which we ought alwaies diligently to note For we see that as the world is shamelesse so many thinke to bee iustified if they can alleage What Men charge me with nothing O they are pettie Angels as they thinke And yet howesoeuer the worlde goe they fayle not to bee diuels Nay some wicked varlet will say What I am in office it may well beare mee out Yea as though they which had neede to correct their owne vices were iustified by punishing of others and as if this might serue them for a shrowding sheete to cloake their wickednesse with all so as they might say they had offended in nothing And they which speake thus vnder colour that men dissemble their wickednes or not punishe them nor lead them to the gallowes nor shut them vp in dungeons they take themselues to bee innocent men And what a vile shamelesnesse
that when we haue company our minds may euer be the more stirred vp thereby to follow that holy vocation wherunto he hath called vs. For the doing wherof it may please him to raise vp true and faithfull ministers of his worde c. On Fryday the xiiij of February 1556. The CXLIIII Sermon which is the third vpon the fiue and twentith Chapter 13 Thou shalt not haue two manner of weightes in thy bagge a great and a little 14 Thou shalt not haue two manner of Ephas in thy house a great a litle 15 But thou shalt haue a iust and a right weight thou shalt haue a perfect a iust Epha that thy dayes may be prolonged in the lande which the Lord thy God giueth thee 16 For all they which doe such thinges and all they which deale vnrighteously are an abhomination before the Lorde thy God 17 Remember what Amalec did vnto thee by the way after your comming out of Egypt 18 Howe hee came against thee in the way and in the hindmost of thy traine strake all the weake which followed thee when thou wast fainte and wearie and he feared not God 19 Therefore when the Lord thy God shal haue giuen thee rest from al thine enemies which are round about thee in the lande which the Lord thy God giueth thee to possesse then shalt thou put out the remembraunce of Amalec from vnder heauen forget it not THere are two thinges especiallie wherein wee offende our neighbours to wit deceyte and open violence For some are giuen to deceite and malicious wilinesse to deceiue and beguile men others vse open wronging and iniuries In priuie deceite the most mischeeuous meane of beguiling that any man can vse is the falsifying of weightes and measures For the vse of them is the onely way for men to buy and sell by without strife or variaunce If we hadde not monie wherewith to buye thinges what a disorder should wee haue And wares also are commonly solde by weight and measure Nowe then if there bee deceyte eyther in monie or in weightes or in measures the bonde of that intercommoning which men haue together among themselues is broken so as they become like dogges and Cattes and there is no meanes for them to deale one with an other And therefore no maruell though our Lorde doe greatly mislike the falsifying of weightes and measures and tell vs that it is the worst and detestablest robberie that can bee If a theefe purpose with him selfe to take a bootie hee will set on a man and from one hee will goe to an other But wee are sure there is no theefe can passe his boundes so farre as to spoyle and robbe the whole worlde But he which vseth false weightes and false measures hath no regarde at all when hee robbeth but doeth wrong vnto all ingenerall and that is the next way to peruert all ciuill order so as no humanitie or common honestie may remayne any longer among men What shall Lawes doe Or to what purpose shall Iustice serue whē there is no more anie playne nor vpright dealing in those thinges which shoulde helpe men to mayntaine their estate Wee haue therefore a verie necessarie law in this place where mention is made of weightes and measures It is sayde Thou shalt not haue diuerse stones in thy bag And that is because in olde time they were woont to make their weightes of stone And this importeth asmuch as if it were sayde Thou shalt haue a iust weight and a iust measure Moreouer let vs beare in minde alwayes that which hath beene sayde before namely that GOD oftentimes vnder one speciall kinde giueth a generall doctrine And so it is all one as if we were commaunded generallie in all buying and selling to vse reasonable and vpright dealing without anie falsehoode For when a man selleth one kinde of ware for an other it is all one as if hee falsifyed his weightes or his measures A simple man commeth to a shoppe and asketh for cloath hee knoweth it not but trusteth the Marchant and the Marchant sayeth vnto him here is cloath of such a place and hee knoweth well that hee lyeth now this is all one as if he had giuen him halfe a yarde or three quarters of a yarde for a whole yarde So then wee see how GOD ordeyneth in generall that our trayding shoulde bee after such a sorte as that hee which buyeth doe bring lawfull monie and that hee which selleth doe deliuer his wares at a reasonable price and vse no falsehoode neither in weight nor in measure at leastwise if it bee such wares as are woont to bee measured by the yarde or ell or weyed in scales or balaunces but that on either part there bee true and iust dealing vsed And sith wee see so manie lawes tending all to this end that no man shoulde be deceyued but that euerie man shoulde haue his right let vs alwayes remember this saying Matt. 23.23 That GOD will haue mercie iudgement and iustice And therefore let vs haue compassion on them which are in necessitie to releeue and succour them And secondlie let vs not onelie yeeld to euerie man his right but also when wee see anie man wrong his neighbour let vs not suffer it nor bee consenting vnto it in anie case Loe wherein wee exercise our selues if wee will order our life according to the will of GOD. For excepte wee doe so what fayre countenaunce soeuer wee sette vppon thinges yet all shall bee but detestable hypocrisie in the sighte of GOD vntill wee haue learned to liue charitablie with our Neighbours and to obserue this vprightnesse which nature hath taught vs Matt. 7.12 of not doeing otherwyse vnto others than wee woulde haue doone vnto our selues Heere withall also wee be made to knowe our owne naughtinesse For it were enough to haue warned vs in one word if wee were disposed to doe well and had not such a rebelliousnesse within vs that wee euer drawe backewarde from that which is good Then if men were inclined of themselues to do right and to exercise humanitie it were enough to make but a signe vnto them and to say Yee see what your duetie is But nowe God is faine to make often repetitions he is fayne to strengthen the lawes which hee hath giuen hee is fayne to expounde them he is fayne to heape commaundement vppon commaundement And what is the cause hereof but that wee are ouerharde to bee ruled and that our desires are as fell and furious beastes so that one bonde is not strong enough to binde vs but wee must be hampered with many cordes nay wee must haue chaynes and fetters layde on vs So then let vs know that our willes and minds are farre from beeing disposed to obey God And therefore let euerie man quicken vp and inforce himselfe the more considering how it is not without cause that God maketh so often rehearsall of that which serueth to bring vs to brotherlie faithfulnesse and friendshippe
Dan and Naphtaly 14 And the Leuits shall speak say vnto all y e men of Israel with a loud voice 15 Cursed be the man that shall make any carued or molten Image which is an abominatiō vnto the Lord the worke of the hands of the craftesman putteth it in a secret place and al the people shal aunswere and say so be it WE saw yestarday how God mēt that the fauour which he shewed vnto y e people of Israel shold be reknowledged first by solēn sacrifice secondly by a monument set vp to the ende y t it might be knowen y t this land was not purchased by mās hand or by any power of man but that it was giuen of God vnto y t people for an inheritance But now we haue an other cōmandement whereby God ment to binde y e people vnto him after an other maner In deede he had done it already but because men are so harde to be rooted and y t they can not be bound with too many bandes cordes to hold thē vnder obedience it is not without cause y t God would ad further that which is set downe here to keepe thē the better vnder obedience Wee haue alreadie treated that when God gaue his lawe it was a mutuall couenaunt and like as he bounde himselfe vnto the children of Israel to be their God so also the people of Israell bound thēselues to be his people But here is yet another confirmatiō added to ratifie that first bonde the better which is that God ordained y t when they were passed ouer Iordan y e people should part thēselues in twaine and that sixe tribes should keepe thēselues vpon the mount of Garizim and the other sixe tribes shoulde stande vppon the hill of Heball right against them so as the Arke of the couenant and the priests should stand in the middest and that they which were on the part of Garizim should blesse those which were on the side of Hebal should curse Now this cursing blessing is referred vnto y t which we shall see hereafter which shal be anon touched in this chapter For God to incourage his people the better did not only declare vnto thē his wil say You shal walke thus but also added by by you shall not serue me in vaine your paines shall not be lost for I wil cause you to prosper it is for your owne welfare that I would haue you to be subiect vnto me I seeke after no profit or auantage therby but it is for your owne benefit cōmodity y t you shold cleaue vnto me in keeping of my cōmādements Lo what blessings God gaue to y e intent the people should serue him w t a willing mind not through force or constraint Again because men are so stifnecked y t they stoop not but with much ado and because on y e other side their lusts cary thē so headlong away that they quickly forget what it is to serue God play the wild horses which are broken lose here are threatnings added Take heed how you offend mee for vengeance is ready for them y t despise my lawe Thus see you what the cursings are which we shall see more fully in the 28. chap. but Moses toucheth thē here as it were by way of example Now it were ynough if God had but pronounced said Whosoeuer serueth me in keeping my law he shal be blessed I will make his whole life prosperous vnto him Seeing God hath once promised to recōpēce thē which serue him it ought wel to suffice vs. What neede men to speake in their owne behalfe Likewise seeing God pronounceth sentence of cōdemnation vpon them y t transgresse his law forasmuch as y t Iudge himselfe hath spoken no man ought to reply What neede is there then y t we should ratifie y t which God hath said as if his word were not of sufficient strength authoritie in it selfe True it is y t god deserueth wel to be harkned vnto y t thing which he saith is as an vnchāgeable decree but yet he wil haue men by outward witnessing to allow y t which he willeth vs to followe he will haue vs to acknowledge the fauor which is offered vnto vs to declare y t we are assured by faith y t he will not deceiue vs in promising vs prosperitie when we indeuour to liue according to his word God therefore will haue vs so agree with him y t we also confesse in hūblenes feare y t there is great reason why hee should punish all those y t despise ouerthrow his righteousnes cōmandements And when he threatneth them we may not thinke y t it is in vain but y t in the end they shall feele the execution of y t sentence God therfore in this respect wil haue vs to say Amen both to the promises which he maketh vnto thē y t keepe his lawe vnto the threatnings which he denounceth against all thē y t are rebels despisers of him So then we haue now made a good enterance vnto the vnderstanding of this place As touching the blessinges and cursings we shall more fully treate of them in y e chapter folowing and we shall do better to keep thē to be handled there because the place is more fit for thē It suffiseth to knowe in a worde y t when God offereth his fauour vnto those y t obey him it is to the end they shoulde serue him not through constraint but of a free good will knowing y t it is for their owne cōmoditie welfare and againe y t on the other side such as are of their owne nature giuen ouer to their lustfull desires take to thēselues a lawles libertie of liuing il must be withheld by feare sith they see y t they shall not escape y e hand of God but y t in the end they must come to their account Thus ye see what we haue to beare in minde in a worde vntill wee come to handle the matter more at large Moreouer let vs note well y t which wee haue said namely y t God thinks it not ynough to haue spoken himselfe but he will haue vs also to agree as it were in one melodie with him And y t is to shew the faith which we haue in his word which consisteth in these two points namely y t we imbrace his promises hang wholy vpon thē and secondly y t we tremble as oftē as he giueth vs any ny sine of his wrath so as we be not blockish nor drousie nor so hardened that he must be faine to strike vpon vs with maine blowes before we can feele his anger but y t we preuēt it by indeuoring to obey him eschew his vengeance as much as we can Now then blessings in this place are conditional to wit blessed is hee which obserueth y e law of God which maintaineth his seruice purely which is not giuen to superstitions nor
their paunches well ynough but they can no skill to lift vp their heades to heauen to honor him that findeth and maintaineth them so wealthily their groynes mussels are euer grubbing downewarde to their feeding Therefore let vs not resemble them If God giue vs wealth let vs not pamper or pranck vp our selues but rather let it bee as a spurre to quicken vs vp to come vnto him the nearer that hee approcheth vnto vs and the more that hee maketh vs to feele his goodnes the more wholly let vs yeeld our selues thereto That is the thing which we be taught in this text Now whereas Moses saith Hee forsooke the God which made him and skorned the strong God of his welfare thereby hee sheweth vs after what manner we abuse Gods benefites namely by shrinking away from him whereas he would haue vs to bee brought neerer to him For as I saide afore all the commodities which God giueth vs in this world ought to be as ladders whereby to climbe vp to him And if we be wedded to the earth it is the way to make vs turne the benefits of our God to the cleane contrarie Therefore let vs take good heede that we prouoke him not to displeasure And whereas Moses saieth that it was God that created his people hee meaneth it not alonely as in respect that he is the maker of the world but as in respect that hee had chosen that people and had made as it were a newe worlde of them For Gods fetching of the children of Israel out of the lande of Egypt his feeding of them in the wildernes and his putting of them in possession of the land which he had promised vnto them were as a newe creating of them He had not onely made them men but also newe men So then the making that Moses speakes of here is not of the first making whereby the children of Israel were brought into the worlde but of Gods reforming of them to bee his children And it is the very same thing that is ment in the fourescore and fifteenth Psalm Psal. 95.7 Now then saith Moses will ye spite him which hath twice made you after that fashion What an vnthankfulnes were that The like condemnation lyeth vpon vs nowadayes if we walke not in the obedience of our God seeing he hath not onelie placed vs in the worlde but also called vs to the hope of the endlesse life reforming vs by his holy spirit and calling vs to the knowledge of the Gospell of our Lord Iesus Christ. Sith it is so let vs beware we forget it not or that we shrink not away from him in any wise Yea and let vs marke well the word that Moses vseth in saying that they mocked or skorned the strong God of their welfare The terme that hee vseth commeth of a foole or thing of nothing as if a man would say they befooled him or they louted him Whereby he aggrauateth the ouergreat skornefulnesse of that people in not honoring God as they ought to haue done Then if wee yeelde not God his due glorie and praise it is all one as if wee made no account of him or as if wee bleared out our tongues at him in way of mockage And that were too excessiue vnthankfulnesse or rather vntolerable trecherie Therfore let vs beware that we be not guiltie of such a crime as is the despising of him which is the strong holde of our welfare that is to say him vpon whom we stay without whom we can by no meanes continue which keepeth vs vnder his protection and to be short of whom we hold our life and all that belongeth thereunto Must we not needes be worse than brute beastes when we forget him Let vs vnderstand then that besides the other benefites which God bestoweth vpon vs we be also setled vpon his power so as he hath y e gouerning of vs and we be after such a sort in his tuition that we finde him alwayes the fortresse of our welfare to the intent that wee holding our selues to him may knowe also that hee is euer readie and forwarde to increase his gratious giftes and to multiplie them vntill hee haue brought vs to the full perfection of our saluation Nowe let vs fall downe before the maiestie of our good GOD with acknowledgment of our faults praying him to make vs feele them more and more and therewithall that hauing shewed himselfe so gratious towards vs hee suffer vs not to forget his benefits nor to abuse the sustenāce which hee giueth vs in this worlde but that wee may be drawen further by it namely to seeke the heauenly foode of our soules least they shoulde starue and that our whole stay and contentation may be in the doctrine which is dayly deliuered vs by the Gospel and in the grace of our Lorde Iesus Christ so as all his spirituall gifts may bee applied by vs to the glorifying of our good god that when his glorie shineth forth in this world we may perfectly be partakers thereof after wee bee rid of this mortall flesh and dispatched from the transitorie state of this earthly life That it may please him to graunt this grace not onely to vs but also to al people and Nations of the earth c. On Wednesday the iij. of Iune 1556. The CLXXXII Sermon which is the fifth vppon the two and thirtith Chapter 16 They haue prouoked him with their strange gods stirred him to displeasure with their abhominations 17 They haue offered sacrifice to Deuils and not vnto God to gods whom they haue not knowen to newe gods lately come vp whom your fathers feared not 18 Thou hast forgotten the strong God that begate thee and beene vnmindefull of the God that shaped thee 19 The Lorde sawe it and was sore grieued at it by reason of the prouocation of his sonnes and daughters HEere Moses declareth the vnthankfulnesse of the people in that they peruerted the seruice of God hauing the lawe whereby they were taught after what manner God woulde bee honored and being instructed at his hande that they ought to giue themselues wholly to him and not go seeke vnto ydols nor borrowe any thing of the heathen and Infidels But notwithstanding all this the people ceased not to take the bridle in their teeth and to mingle a sort of superstitions with the seruice of God Insomuch as it sufficed them not to haue God to their father but they woulde needes haue a number of other patrons as men terme them And this befell not onely when Moses wrate this song but also the holy ghost informed him of the things that were then to come vpon that people and this record was of necessitie to bee giuen thereof And so this song serued to shewe the transgressours of Gods lawe that they coulde not scape the hande of the heauenly Iudge seeing their sinnes were knowen so long aforehande For howe is it possible that God should forget the faultes that wee haue committed or howe is it
pleasure in any sweete sents though mention bee made of his nosethrilles after that manner for wee knowe hee hath no bodie and therefore wee must not imagine him to bee like our selues but the holy scripture speaketh after that fashion because we comprehend him not in his maiestie As for the perfumes then which were vnder the lawe they signifie nothing else but the sauour that is in our prayers and petitions when wee come to offer our selues into the presence of our God True it is that all of vs both great and small may blesse the name of our God and yeelde him thankes Rom. 8.15 True it is that wee may with full libertie and open mouth call vppon him as our father because that in Iesus Christ hee auoweth vs for his children But howsoeuer the case stande yet was that charge committed specially to the ministers of Gods worde as is saide thereof in the sixth Chapter of the Actes of the Apostles Act. 6.4 It is saide that wee must giue our selues to preaching and praying And howe Belongs it not to the whole bodie to doe so too Yes verilie But as I haue saide it is requisite that those to whom GOD hath committed the charge of his Church and ought to watche ouer it shoulde bee carefull to praye as who shoulde say yea Lorde This is a charge which I were neuer able to beare except I were vphelde by thy power wherefore I pray thee vouchsafe to direct mee and strengthen mee and therewithall vouchsafe also to maintaine those who thou hast alreadie gathered together vnder thy banner and to drawe those thither which are away from it Yea and shewing other men the way to pray wee ought to frame our wordes after such a sort as other men may take them as at our mouth When the Minister is in the pulpit hee is to vtterfoorth the common prayer and all the residue are to say Amen accordingly as Sainct Paul speaking thereof in the fourteenth Chapter of the first Epistle to the Corinthians 1. Cor. 14.16 saieth that when prayer is made in the name of the whole congregation there ought no moe but one to speake and all the rest ought to aunswere Amen because that they which ought to teach in Gods name ought also to rule the rest and to prouoke them to prayer and supplication by their example And therefore let vs marke that whereas heere is mention made of perfumes and sacrifises let vs say I mark the thing y t was peculiar to the Priests namely how God would haue thē to guide the people to hope that there should be a redemption wrought by the blessed seede of Abraham and that the people were to be inured thereunto As for vs we haue not that office y t is to wit to be as in y e person of our Lord Iesus Christ to make sacrifices But we haue the Sacramentes we haue Baptisme which serueth to shewe howe we be made cleane before God and wee haue the Lordes supper wherein it is shewed vs that wee bee nourished with the substance of our Lorde Iesus Christ. Nowe then let vs vnderstande that as the Priestes were ordeined to represent in the Temple the Mediator which was to come so we at this day doe represent him after another manner Not by doing as y e Papists do who haue plaid y e Apes For in their Masse say they they make a sacrifice but it is an abhomination which serueth to abolish the death and passion of our Lord Iesus Christ. Nowe the vse of the Sacramentes is cleane repugnant thereunto For they serue vs to shewe in the name of our Lorde Iesus Christ that we haue bin once washed made cleane and that by meanes thereof men are reconciled by the sacrifice of his death which was offered vp for them Also when wee minister the Lords supper we rehearse what was said by our Lorde Iesus Christ Math. 26.26 1. Cor. 11.24 This is my body which is deliuered for you this my bloude which is shed for the saluation of the world Seeing then that we nowadayes do minister the Sacraments after that manner we take not vpon vs the thing that belongeth to our Lorde Iesus Christ or to his office but rather we sende the people to the euerlasting sacrifice whereby we be reconcyled vnto God so as we neede not any other meane or helpe than that Moreouer in steede of the materiall perfumes which were in the Temple at this day wee offer vp prayers vnto God as thinges that cast a sweete smell vnto him Furthermore whereas it is saide that God blessed the substance of Leuie accepted the worke of his handes and that hee breaketh the backebones of all thē that set thēselues against him therby Moses doth vs to vnderstande that wee haue neede to pray our Lord Iesus Christ to maintaine those whom hee hath chosen and shouled out to preach his worde For all Satans seeking is to plucke vp all the seede as wee see is come to passe For the diuell hath founde out suttle shifts to make many sorts of shepeherds Churchmen and Clergimen Wee knowe that the number of the Popish Clergie is infinite There are such a sort of offices and so many liueries of men of the Church as they terme them that a man cannot tell at what point to bee If a man should recken vp the orders of Friers hee shoulde bee at his wittes end there is such a rabble of them as woulde amase a man Yee shall see their gray Fryers white Friers blacke Friers and Friers of all sortes Againe there is such a howge heape of states and offices in the Popedome as Patriarks Archbishoppes Bishops Archdeacons Deanes and other inferiour offices as woulde make a man to wonder Besides this there are a sort of Sacramentes to deceiue men the better and to giue a pompe and maiestie to al their gewgawes which are but slights to serue Satan withall For they bee all illusions framed in his workehouse And of all this rout there is not so much as any one taile that doth his duetie in teaching Gods worde Wee see then howe Satans wylynesse is such that hee will bring in masking toyes ynowe and iuggling-trickes ynowe to holde still the worlde in errour and superstition vnder pretence that they may say wee haue prelates wee haue men of the Church wee haue Clergimen And in the meane while the thinges which our Lorde Iesus Christ ordained are abolished For this cause Moses saieth That God maintaineth Leuies substance and that hee breaketh and crusheth all such as set themselues against him They that intende to serue God faithfully and to preach his worde shall neuer want enemies to make warre against them according as it is tolde vnto Ieremie Ier. 1.10 Goe thy wayes I haue appointed thee to fight Insomuch that the man which serueth God in bearing his worde abroade faithfully shall neuer haue peace nor goe vnpinched and vnuexed nor bee without good store of