we must labour to maintaine our neighbours right as wel as our owne and be so faithfull one towardes another and on both sides be so vprightly minded as we might say as I would not y t an other man should suffer my goods to perish but that he should preserue them for me so must I do the like to al those with whom I am conuersant that is to say all men as shal be declared more fully hereafter And if we be bound to sende home our neighbours Oxe or Asse that is lost let vs see whether wee may take away an other mans goods by extortion leaude dealing For there are manie which think it no offence before God to conuey to theÌ„selues by suttle meanes the thinges y t belong not to them And wherefore is that Bycause they shall not bee impleaded for it at the Lawe Yea but who is he that acquitteth them Thinke they to dally so with God But as I haue declared before the Lawe sayeth not only that we must absteine from all robbery but also preserue the goods of our neighbours For if I lay waite to finger to my selfe and to inrich my selfe by impouerishing them that haue wherewith to serue my turne seeking mine owne profit by my neighbours losse I must not thinke y t God liketh of my suttle dealings craftines shifting When we haue washed our hands neuer so clean before men what shal it boote vs if the heauenly Iudge condemne vs Thus yee see y t the way for vs to put this text in vre is to consider Gods intent in condemning theft in his Lawe which is y t he will haue vs to indeuour to benefite our neighbours to the vttermost of our power so as euery man may peaceably inioy his owne and ech of vs helpe other eschewing all hurt hinderance of our neighbours and doing to all men as we would be done vnto That is the effect of the thing which we haue to beare in minde We see that euen in the beastlines of Popery some tracke of his doctrine was reteined still True it is y t those shauelinges being as gulfs and spreading out their nets to drawe in the pray to theÌ„ from all sides willed folke to make offerings of the thinges y t they had found bearing theÌ„ in hand y t if the owner were not found those things were excheated to God meaning to their owne purse Yet notwithstanding this stoode euer as a rule y t vnder peine of theeuery it was not lawfull to conceale any thing that was found being knowen to be lost but that all meanes possible should be wrought to finde out the owner Now seeing the blind wretches which were so brutish knew this what excuse will there be for vs Nay we see what libertie many folke do take noweadayes insomuch that euen they which pretend to haue the Gospel do play the theeues for euery trifle so as there is nothing but pilling polling w t them But in very deed the most nuÌ„ber of theÌ„ neuer tasted what Gods truth is But how so euer the cafe stande this saying of God ringeth shirle heere our eares are continually beaten with this lesson y t we ought to procure the welfare of other men Yet notwithstanding let a man go into y e fields he shal finde nothing but robbing and filching And what shall he finde in townes cities much worse A man shall see snatching and catching euery where al mens indeuour is to fleece one an other Wo worth vs therefore if we bethinke vs not better of y t thing that is tolde vs heere which is y t God commandeth vs to procure the welfare of other men and to looke to the doing of it in such sort as no man may be hindered by our default and not only y t we be cleere from all euill dealing but also from all negligence or slothfulnesse For God inioyneth vs y t as we thinke vpon our owne profite so we must not forget the weldoing of our neighbours But as we would haue others to looke about for vs when we had lost any thing so must we be likeminded towardes all such as wee can succour in their neede Now if it be sayde that we must bring againe our neighbours Oxe or Asse what is to be done to his owne proper person Or to his children and houshouldefolke I see a housholde out of order and the maister thereof deceiued If I warne him not thereof I am to blame So then we must proceede so farre by degrees that if wee must haue a care of beastes much more must wee haue it of humaine creatures If I ought to bring home a mannes Oxe when I finde him straying for feare he shoulde bee lost what ought I to doe to his children that are readie to perishe and runne a straye like brute beastes Shal I not thinke vppon them to bring them into the right way Againe in generall if I see my neighbour goe to decay and destruction I ought to reclaime him accordingly as S. Iames warneth vs saying If any of you bring backe his neighbour into the right way Iam. 1. â—9 when hee was gone astray he hath wonne a soule to God Now if our Lorde extend his loue eueÌ„ vnto Oxen and Asses what ought we to do to those whome he hath created after his owne image which are like our selues to whome we be linked by a kinde of brotherhood not onely in respect of our bodies but also in respect of our soules Shall we see them run astray go to destruction not reach them our hand nor do our indeuor to bring them backe againe to the way of saluation Therefore when we see menssoules in daunger to bee lost let vs learne to reclaime them let vs apply our selues thereto asmuch as we can possibly For if we be slacke in that behalf there needeth none other witnes against vs than y e bruit beasts For if we suffer their owners to lose them we shal be condemned before God So must our inditement be made and framed against vs by the brute beasts when we shal haue held skorne after that fashion to bring back the wretched creatures that are gone astray to cause them to be reduced againe vnto God For if we be bound to maintain mortal men in their right I pray you be we not double yea a hundredfold more bound to do it vnto God Behold God telleth vs that we belong to him that we bee his heritage Now I see a poore man goe astray like a beast that is lost and shal I suffer God to be bereft of his right or to haue his possessions diminished True it is that we cannot inrich him but yet doeth he shewe howe deerely he looueth vs in y t he hath purchased vs with the bloud of our Lorde Iesus Christ. I see Gods possession go to hauocke and make no account of it and so is it lost from him through my defaulte and
but hee will keepe vs safe and sounde And besides this let vs marke also that if they which put their neighbours in perill of their bodyes are guiltie before GOD much more shall they bee accountable to him which cast any stumblingblocke in their neighbours wayes whereby they be turned from the way of saluation If a man shoote at aduenture and wounde one as hee passeth by hee is worthy of blame yea and of punishment too For why Men ought to looke one to another Am I to be excused if I shoote at aladuenture and kill a poore man that mistrusted no such thing Nay I ought to be aduised for him aforehand Euen so is it with all other lyke thinges Insomuch that if any neighbour fall into any missehappe through my faulte or negligence it is an offence committed against GOD and the world also knoweth such thinges to bee punishable But I make my neighbour to stumble not onely to the breaking of his arme or of his leg yea or euen of his necke but also to the destroying of his soule and what a thing is that For wee see that the stumbling blocks which are cast in mens waies serue to the vtter destruction and casting downe of the silly soules that were puchased by the bloud of our Lorde Iesus Christ. Therefore when men procure troubles stumbling blocks in the Church doe they not cause the thinges to goe to destruction which God had begun to build vp And is not that one of y e highest points of treason against God Therefore let vs looke to our selues and seeing y t God hath such a care of our persoÌ„s let euery of vs follow his example if we prouide aforehand y t no hurt may befal to mens bodies let vs haue much greater regard of their soules And moreouer let vs marke what is sayde heere concerning euery mans house For if a man giue euill example to his houshould he not onely bringeth bloud vpon his house that is to say he not onely defileth the house wherein he dwelleth but also he bringeth much worse vpon it that is to say all manner of cursednesse and hee prouoketh Gods wrath There is a man which is a despiser of all Religion hee passeth not to haue GOD dishonoured in his house nay hee neuer openeth his mouth but to the spewing out of some blasphemie or diuelishnesse againe on the other side his wife is a harlot or a drunkard or a feend of hell vtterly voyde of the feare of GOD voyde of courtesie voyde of modestie and besides all this there are a great sorte of other euil examples to bee seene there in diuers maners and is not the dooing of all these thinges a wilfull defiling of his owne house And what can come thereof When a man hath goods and a great housholde if in the meane while hee defile the place that was giuen him and wherein hee dwelleth so as all is full of filth as for example his children are ill nurtuâ—ed his seruauntes are vnruly and in stead of giuing themselues to the seruice of God there is nothing but loosenesse and cause of offence what other can come of it than is sayde in this text namely that his house is defiled And therefore let vs marke that after our Lorde had declared in this text that all those are counted for murderers before him which are not careful to preserue all mens liues hee addeth likewise that euery man must so prouide for his owne houshold as no offence may bee committed there and that the poore soules bee not destroyed as for example that the young children be not corrupted and marred by wicked bringing vp nor the seruants and housholdfolk see any thing that may marre them but that the Maysters and Mistresses do so behaue themselues that GOD bee honoured and serued to the intent their houses bee not defiled and infected with the common â—ilth of the worlde but that wee may shewe that God raigneth there so as his blessinges may be powred out vpon it in all respectes as well of body as of soule Nowe let vs fall downe before the Maiestie of our good God with acknowledgement of our sinnes praying him to make vs so to feele them more and more as we may returne to him as to the Phisition that can heale vs of all our diseases Praying him also so to call vs home to himselfe that with all sobernesse and modestie we may cast aforehand to keepe our selues chaâ—t and vndefiled for his seruice and that therwithal we may euerichone of vs haue a care and regarde of our neighbours being ready to releeue one another as much as is possible eschuing all anoyaunce and harme dooing and that by this meane wee may with one common accorde shewe our selues to bee true children towardes him and bee able to call vppon him with full trust And for the bringing heereof to passe it may please him to rayse vp true and faithfull Ministers of his woorde c. On Wednesday the viij of Ianuarie 1556. The Cxxvij Sermon which is the third vpon the two twentith Chapter 9 Thou shalt not sowe thy Vineyard with diuers kindes of seedes least thou defile the increase of the seede which thou hast sowen and the fruite of the Vineyarde 10 Thou shalt not plowe with an Oxe and an Asse together 11 Thou shalt not cloath thy selfe with cloth of diuers sortes as of wollen and linnen together 12 Thou shalt make thee fringes vpon the foure quarters of thy vesture wherewith thou couerest thy selfe THere is no doubt but God in forbidding the Iewes to sowe their Vineyardes with diuerse seedes to clothe themselues with wouen garments of diuers stuffes to plowe their grounde with an Oxe and an Asse minded to bridle the multitude of inuentions which men forge vnto themselues to alter the plaine simplicitie which we ought to hold vs vnto and which nature it selfe hath taught vs. For the minde of man is a wonderfull storehouse alwayes to deuise some one thing or other And as a man by dayly experience may see it keepeth therein neyther meane nor measure Nowe all this while superfluities in all thinges encrease dayly For men giue themselues ouer only to delights and pleasures to their gorgeous pompes and braueries and I knowe not what trimnesse as they terme it so as they haue cleane forgotten to liue after common order and according to that vse and fashion wherewith men ought to content themselues if they had any stayednesse or sobrietie in them Wee see I say howe men giue the bridle to their lustes and take to themselues such lawlesse libertie that there is nothing but a mingle mangle in the whole order of nature Nowe our Lorde minding to holde his people in some modestie hath spoken in this place more grossely and vnder certaine particular thinges meant to shewe them howe he liketh of plaine simplicitie to the intent hee might restraine such straunge deuises as dayly arise and that men although their lusts bee
expressely commaunded to the intent that the Iewes shoulde bee reyned the shorter as in deede men must bee so vsed or else there is no dealing with them Wee see howe euery man draweth backe with myght and maine as if hee woulde exempt himselfe from the seruice which he oweth vnto GOD. True it is in deede that when wee doe any thing beyng forced and constrayned thereunto GOD will none of it but reiecteth and refuseth such seruice neuerthelesse hee ceasseth not to giue vs the spurre when hee seeth vs on our side to bee lasie and that is to bring vs vnto willing obedience to make vs to goe to it with a free courage But wee must needes bee driuen forewarde at the first or else wee will neuer bee brought to yeelde our selues vnto him But wee must also note that which hath beene declared afore to wit that GOD by ordayning a certayne place wherein hee woulde bee worshipped and haue sacryfyce doone vnto him had an eye vnto the weakenesse and rawenesse of men True it is that GOD passeth not for these outwarde thinges neither doeth any holynesse consist therein but ceremonies are ordayned for our sakes If wee were Angels wee shall neede no such helpes but bycause wee bee intangled with our flesh and bee so lumpish and earthly as wee are God is fayne to stoope vnto vs that hee may lift vs vp vnto himselfe God therefore vnder the Lawe chose a certaine place wherein he woulde bee worshipped And why Bycause the people comming thither and hauing the Sanctuarie there had a witnesse of the presence of GOD which was in the arke Againe the Aultar for sacrifices was there and all the rest as it was seene in y t heauenly patron whereof mention is made in Exodus Exod. 25.40 In y t place therefore there was as it were a lookingglasse whereby a man might direct his eye higher For like as when a man hath a weake dimme sight he must vse spectacles to helpe his sight euen so bicause men are ouergrosse and cannot see farre it was requisite that GOD shoulde giue the Iewes a kynde of spectacles whereby they might bee the better inabled to seeke him yea euen in such manner as behoued them And that is the cause why no mention is made heere but onely of the name of God For there was daunger least the people would stande too much on the corruptible elements For this cause God saith not I will dwell in this temple as the Iewes sometimes imagined that hee did and therefore it was requisite that they shoulde bee vpbraided with that imagination by the Prophet saying What house will ye builde mee Esa. 66.1 Act. 7.48 And in another place it is saide that the euerliuing God dwelleth not in any temple made with mans hand But he saith I will put my name there that is to say I wil giue you a certaine signe and marke that I am neere vnto you if you worship me after a spirituall manner and intangle not your selues in your superstitions ne transforme mee at your owne pleasure as men will needes be alwayes forging of ydoles but knowe you that I come neare vnto you to the intent that you might come the more familiarly vnto mee and for the leading of you thereunto you shall haue my worde preached and sacrifices offered among you And hee saieth further before the Lorde thy God or In the presence of the Lorde thy God For why The ceremonies must profite vs or otherwise they shall bee no better vnto vs than childrens toyes If in baptisme wee had nothing but the water ne knewe what the vse and vertue thereof is it were but a contemptible thing But forasmuch as we knowe that the water is a certaine warrant that wee are washed with the bloude of our Lorde Iesus Christ and that it liuely representeth vnto vs the spirite of God by the which wee are regenerated and borne a newe wee see that baptisme is a certaine warrant vnto vs that wee are clothed with the righteousnesse of our Lorde Iesus Christ and that by this meanes wee are reconciled vnto GOD as beeing cleansed and washed with his bloude so as wee bee made newe creatures by his holy spirite All this wee see there In the supper of the Lorde when wee heare Iesus Christ say vnto vs 1. Cor. 11.24 This is my bodie which is deliuered for you wee knowe that it is not for nought that a morsell of breade is giuen vnto vs wee knowe it is not for the nourishment of our bodies but to leade vs to the foode of our soules Yee see I say in what sort wee may feele the presence of God not as I haue alreadie saide that hee is enclosed in these corruptible elementes and that wee must seeke him there but that these visible signes must leade vs vp on high Wee coulde not mount so hye of our selues were it not that God reacheth vs forth his hande Hee reacheth vs his hande by those meanes which hee hath ordained as himselfe knoweth most fitte and conuenient for our weakenesse and rawnesse Let vs therefore beare in minde that where as God in this place commaundeth the Iewes to offer their first fruites in the Sanctuarie hee did it to this ende that men shoulde exercise themselues in such ceremonies as are conuenient for them and that they shoulde knowe that they serue to drawe them vnto God and that they stande in neede of them euen because their nature is earthly Moreouer by this saying that God will put his name there men are warned to worshippe God spiritually and that the hauing of ceremonies serueth not to tye relygion and holinesse to them but to make them goe further and to mount vp higher namely to doe them to vnderstande that therefore GOD ought to bee worshipped in spirite and in trueth Iohn 4. â—3 as it is saide in the fowerth of Iohn Also there is this saying That God will choose the place And that serueth to bereaue the people of all libertie of inuenting any thing at their owne lust and pleasure For wee knowe howe venterously men presume on such libertie in somuch that when God is to bee serued euery man forgeth some priuate deuotion to himselfe saying it is better for mee to doe thus and then must I doe that And why For to my seeming it is good I weene so Euerie man groundeth himselfe vppon his owne fancie And by this meanes the worshipping of God is vtterly corrupted And euen that also hath beene the verie cause of the bringing in of such confusion throughout all Christendome as we may yet perceiue to bee among the Papistes What is it which they terme the seruice of God Euen that which hath beene forged by men For they cannot shewe one syllable in the holy Scripture to warrant that which they doe And therefore God liketh not of it but reiecteth and refuseth it by good right For hee will haue men to holde themselues altogether vnto his will without
by the laying on of my handes be not hindered Saint Paul challengeth not to himselfe y e thing that is peculiar to the holy Ghost neither meaneth he that he had the holy Ghost in his sleeue to giue him to whom hee listed by the reaching out of his arme but hee sheweth vs that the signe which God had appointed vnto it was not vaine or vneffectuall Moreouer the same is to be considered more in all the Sacramentes whereof the Scripture speaketh than in all other signes that are to be had in the world I haue alreadie alleadged a similitude of y e deliuering of a fether or of a wand to him y t purchaseth an inheritance but there is yet much more in the Sacraments we must go yet one step higher Forthere our Lord worketh that by his power which men cannot doe True it is that when such a ceremonie is once done performed the lawe will maintaine a man in possession of the thing that he hath purchased howbeit that is not all For as I saide afore God performeth by the secret power of his spirite whatsoeuer hee sheweth and witnesseth to the eye So then wee must euer come to this point that the sacraments are effectuall that they be no trifling signes which vanish away in the aire but that the trueth is alwayes matched with them because that God who is faithfull sheweth that he hath not ordained any thing in vain And y t is the cause why y t in baptisme we receiue truly the forgiuenes of our sins we be washed and clensed w t the bloud of our Lord Iesus Christ we be renewed by y e operation of his holy spirit And how so Hath a little water such power when it is cast vpon y e head of a child No But because it is y e will of our Lord Iesus Christ y t the water should be a visible signe of his bloud of y e holy Ghost therfore baptisme hath y t vertue whatsoeuer is there set forth to the eye is forth with accomplished in verie deede If wee come to the Lordes supper it is certaine that a little cantle of bread and a drop of wine cannot quicken our soules for they be corruptible thinges but therby we haue a record y t we be fed with y e body blud of our Lord Iesus Christ by y t record we know y t our Lord Iesus Christ sheweth y t will not deceiue vs in his promises nor holde vs downe with our nebbes in the water as they say but that he performeth all that euer is tolde vs there insomuch that when we come to that holy table we must assure ourselues that our soules are nourished with the spirituall foode which we see not and that our faith must mount vp vnto heauen there to be ioyned with our Lord Iesus Christ. Heere then wee haue to note that when the scripture speaketh vnto vs of the signes which we haue in vse according to Gods ordinaunce the very trueth of them is present with them And why For as I haue sayde our Lorde alloweth of our sayth in that behalfe shewing vnto vs that the thinges which proceede from him are not deceiueable And as we ought to be fully resolued heereof in the Sacramentes so let vs marke on the contrary part that when men inuent things of their owne heades without the ordinance of God they be but toyes and may-games and no better As for example in the Popedome they haue many signes which they would haue men to accept as hygh mysteries What a sort fonde thinges are in the Masse And yet if a man will beleeue them there is nothing which is not well worthy to bee commended They would haue it y t there they be as it were rauished vp among the Angelles when they play their pretie pageantes And yet all is but vtter vanitie and a blearing or daseling of mens eyes And why For if a man demaunde from whence those thinges come he shall finde that men forged them and that there is no warrant for them from God yea and euen we ourselues doe see that they haue defiled baptisme True it is that they could not vtterly dispatch it out of the way but that euen in spyte of their teeth and in spyte of Satan who stirreth them thereunto and reigneth ouer them yet still at this day our Lorde Iesus Christ hath brought to passe that his baptisme continueth still in his Church But yet we see howe it is infected with many spottes among the Papistes so as the baptisme it selfe is nothing in cōparison of the rest For they esteeme not a childe to bee baptised with the water as it is of it selfe but the water must bee charmed aforehande and it must haue coniurations made ouer it and then must other inuentions be mingled with it as Spittle Sault and Tapers a number of other gawdes which would make a man amased And what importeth all this Euery whit of it is but doung taken from Satan and held still and yet the Papistes set all their holinesse therein Againe they haue inuented Sacramentes of their owne brayne as their Sacrament of conformation as they terme it and their Sacrament of Anealing and al their other pelting toyes And to be short what else are all the Ceremonies which we see among them but vtter illusions of Satan Therfore let vs learne to discerne the thinges which God ordeyneth and alloweth by his worde from the thinges that men haue putfoorth at aduenture and after their owne fancies And let vs vnderstande that as Gods trueth is alwayes certaine and infallible so y e things that are brought vp by men can not proceede but of vntrueth and falshoode For they be gouerned by Satan who is the father thereof That is the thing in effect which we haue to beare in minde And let vs marke further that when men are chosen to gouerne Gods Church so it be by orderly proceeding according to his word they shal be guyded and gouerned by him and hee will furnish them with his gratious gifts as farre as shal be needefull for them and whereas wee perceiue not nowadayes the thinges by experience which are contayned heere it is by reason of our vnbeleefe and leaudnesse For had wee such order of election as ought to be in choosing ministers to preach Gods worde and that wee went about it with such reuerence as is requisite with calling vpon the name of God with obseruing the order in such sort as hee hath set it downe by his worde and againe if the like were done in the choosing of magistrates and officers of Iustice It is certaine that GOD also would shedfoorth the gratious giftes of his holy spirite and we should see that his blessing should not be vayne in those elections But what Because we be oftentimes puffed vp with presumption and euery man deales after his owne fancie and a great sort of vs neuer passe for the obseruing of the thinges
maiestie and deale in such wise as the doctrine may be receiued with all reuerence and no man step vp to incounter it To bee shorte there are two thinges requisite in all good shepheardes The one is that for their part they must not burthen men with any tyrannie nor inuent lawes to tye their consciences thereby to bring them in bondage nor forge any doctrine vppon their owne head but faithfully deale foorth the thinges that are committed vnto them Haue they that Then let them aduaunce the thing which they know to proceede of GOD so as they suffer not the heauenly doctrine to bee skorned but shewe men that they ought to reuerence GOD and to submit themselues to his word and let them withstand all loftinesse that vaunteth it selfe against him After which maner we see how God strengtheneth his Prophets Eze. 6.1.2 telling them that they must not passe for any mans greatnesse noblenesse or aught else but rebuke the Mountaines and set themselues against the Hilles that is to say let them not shrinke for men but let them shewe y t the word which they bring and which is committed to them is as it were Gods roayll mace at the which all creatures ought to stoope and to bow their knees Ye see then that all ministers of Gods word ought to seeke those two things But yet for all that wee see the cleane contrarie For such as raigne with roughnes and churlishnesse as Ezechiel termeth it passe not to keepe this rule of Moses Ezech. 34.4 which is to serue God purely For wee see that the Pope and all the filthie rable of his Clergie as they terme themselues are euer thundering and would not haue men in any wise to open their lippes against any point of their doctrine but that they shoulde without any gainesaying obserue whatsoeuer they lift to ordaine Yea marie but in the meane while whence haue they their stuffe whence do they preach it It is ynough for them that they may lorde it ◠Pet. 5.3 they beare themselues on hand that they may hold the poore soules vnder their tyrannie which were redeemed with the bloud of our Lord Iesus Christ. But neither Moses nor any of y e Prophets did euer giue themselues such libertie for they spake in Gods name without setting foorth any thing of their owne Let vs then learne to hearken to such as come in the name of God and discharge their dueties vnfeinedly Againe we see that such as should maintaine Gods trueth doe let all slippe and though they see neuer so much disorder it greeues thē neuer a whit neither doe they passe though all goe to hauocke And why Bicause they haue no zeale at all to aduaunce the Maiestie of Gods word Also on the other side wee see a nomber that vaunt themselues to bee Christians which can as much skill of the reuerence that Moses speakes of here as if they had bene brought vp in a swines stie or on a dunghill Are there not a nomber to be seene which will say continually rush you haue nothing to doe to command mee Yes and you my friend are a verie brute beast in so saying for if I haue not to doe to command you you haue no more Christianitie in you than is in a dogge For when wee preach Gods word to what end is it That God should bee the seruaunt or the maister Let that be well considered Speake wee in our owne names Or set wee foorth any thing that is not giuen vs in commission by God Now he will haue vs to represent his person and yet we must neither command nor beare any sway at all for these rascalles and vnthriftes which aduaunce themselues with exceeding vnshamefastnesse to fight against God But what Ye see what the Christianitie of Geneua is where the Gospell hath bene preached this twentie yeeres insomuch that y ◠verie walles ought to ring of it and the verie pauing of the streetes ought to beare some marke of Gods trueth and yet these wood beastes continue still in their grosse and barbarous rebelliousnesse so as they be worse than bulles with their hornes or I wote not what other beastes Yet notwithstanding it cannot be wyped out of Gods Register but that whensoeuer Gods worde is preached both great and small must receiue it at leastwise if we acknowledge it to be Gods truth Yea and we must receiue it with such reuerence Mal. 1.6 as to thinke thus with our selues beholde it is our God that speaketh and if he be our maister doe not we owe him all reuerence If he bee our father doe not we owe him all honour What is to bee done then but onely to shewe by our deedes that our whole seeking is to bee ruled quietly by him Thus yee see what we haue to remember here in that Moses speaketh not as in the person of a mortall man but taketh vpon him the authoritie to commaund howbeit not as chalendging any thing to himselfe but as being desirous to be heard because he was a faithfull setter forth of Gods lawe shewing also that he had vengeance readie prepared for all such as would checke against him or reiect the doctrine that he did set forth He saith yet further that men must neither adde any thing to that which he commaundeth nor take any thing from it to the ende they may keepe Gods commaundementes Whereas he saith that nothing must be added nor diminished it is to shewe the thing that I touched euen nowe that is to wit that God mindeth to try our obedience by restreining vs from fetching our windlasses and from scoterloping ouer the fieldes to raught at euerie thing that we like off and to hold vs fast tied and bound vnto his word Then is it not ynough for vs to receiue that which God sendeth vs and to allowe it as good but wee must acknowledge it to be our whole wisedome as shal be added hereafter in this Chapter so as wee be not skilful to mingle any thing with Gods word but conclude thus with our selues Seeing God hath spokē it it is not lawful for mortal mē to interlace any thing w t it but they must be contēted with y t which they haue heard of such a maister This is in effect the meaning of Moses Deut. 5.32 12.32 And this is not said in this place onely wee shall see it repeated againe hereafter in the twelfth Chapter and in other places and the scripture is full of it And yet we see there is not any thing worse kept than this present exhortation And what is the cause thereof That men doe take it for a principle that they haue alwayes some reason with them and that they bee of sufficient abilitie to gouerne themselues as they ought to doe Thus then doth pride take the first place when men will needes discerne betweene good and euill after their owne fansie Contrariwise Gods will is to be wise for vs that we as
as wee bee when he seeth that wee haue no minde of him and that euen his benefites are an occasion vnto vs to dispise him so as wee turne them the cleane contrarie way frō the lawfull vse wherevnto hee had ordained them Might hee not iustly leaue vs in that state as cursed creatures and vnwoorthy that euer hee shoulde open his mouth to speake to vs Yes and yet for all that he commeth to seeke vs. Beholde saieth he I knowe yee bee inclined to forget mee when I haue fed you well and fat and the more abundance that you haue the more ye refuse to come to me and therefore ye deserue to be shaken off that I should neuer remember you any more Yet notwithstanding my desire is not that you should perish but that ye should returne vnto mee What naughtinesse or lewdnesse so euer I espie in you I am contented to take you still for my children I will preuent the vices whereto you bee giuen therefore take heede y t ye forget me not when you be at your ease Seeing that our Lord beareth with vs after that fashion ought it not to breake our hearts though they were harder than stone So then first of all let vs mistrust prosperitie In deede we couet it for the loue thereof wee shun the things that are hard and combersome If we suffer hunger and thirst it grieueth vs we neuer leaue storming vntill God haue prouided for it but yet for all y t it would be more for our profit oftentimes to indure hunger than to haue abundance Howsoeuer the case standeth whensoeuer God bestoweth his benefites vpon vs let vs haue prosperitie in suspitiō as I said afore Not that it ought of it selfe so to deceiue vs blindfold our eyes as wee should not knowe God but for that it behoueth vs to perceiue our owne nature to be so sinfull and euill giuen as we cannot profit our selues by any of the benefites which we receiue at Gods hand Yea and we see howe euen Salomon was afraide to bee ouerriche Prou. 30.9 for feare of aduauncing himselfe against God least he should despise him and forsake him See here howe Salomon who was indued with so excellent giftes of grace did neuerthelesse see the frailtie of man to bee such that when he had all y t his heart could wish yet he might forget himselfe be ouersotted as he should fall to renouncing of God by aduauncing himselfe against him Phil. 2.12 Now then let vs liue in feare and aw and if God giue vs not such aboundaunce as we would desire but doe cutte our morsels very small let vs vnderstande that the same is for our benefite in that wee haue neede to bee dyeted for feare least fatnesse stoppe our eyes and so make vs starke blinde If wee thinke well vppon this it will make vs to beare pouertie the more patiently When wee want our pleasures and delyghtes when wee want our delicate morselles and when wee want abundance to fill our selues withall let vs knowe that our Lorde hath a regarde to holde vs in awe by that meane for we shoulde bee in daunger of forgetting him if we shoulde growe too fatte And therefore when wee haue wealth at will let vs bethinke vs thus why was it sayde to the people of Israel forget not thy GOD when thou hast thy fill It was bicause men can not brouke their wealth in so much that if they haue all that they haue neede of yea and mor◠too they ouershoot themselues they play the loose coltes they arme themselues against GOD and they haue no more care of him Is the winde in that doore Let vs learne to haue God alwayes before our eyes so as if he deale graciously with vs and giue vs more than he doeth to other men wee may haue the skill to consider See howe my God commeth to me and to what intent but that I shoulde bee as it were brooded vnder his wings and liue obediently towardes him honouring him and referring my whole life to the glorifying of his holy name so as it may bee as a bond whereby to binde mee straytlyer vnto him than others on whome hee hath not bestowed the lyke benefites as he hath doone vppon mee Thus ye see that both poore and riche ought to tend to God-ward eche one according to his degree Againe the comparing of the people of Israel with our selues ought to quicken vs vp yet better to stand vppon our garde It is said when the Lorde thy GOD shall haue giuen thee thy fill And of what goods Of wyne which thou shalt haue gathered of other mens labours and of all other thinges to lyue by which thou haste not earned when thy God shall haue fedde thee so of his owne free goodnesse see thou forget him not If the people of Israel myght forget GOD hauing had most apparant recordes of the fauour that was shewed vnto them what will become of vs which are helde here vnder the common order of nature For wee haue no myracles to spurre vs foorth to Godwarde wee haue not a lande of Chanaan as a speciall elected and chosen dwelling place And therefore wee myght easilyer forget GOD than that people coulde if wee shoulde not remember this present lesson earely and late And for as much as wee see our owne coldnesse let vs learne to matche the spirituall benefites as well which God hath bestowed vppon vs heeretofore as which we looke for heereafter with the thinges that pertaine to the maintenaunce of this transitorie lyfe True it is that although wee thought vppon no more than the thinges that are giuen vs for this bodie yet were wee sufficiently bounde to God yea and a hundred folde more than wee coulde discharge our selues of Notwithstanding besides all this our Lorde giueth vs cause ynough to serue him in that he graunteth vs so many spirituall benefites that belong to the sauing of our soules whereof wee haue a portion alreadie Eph. 2.8 Rom. 7. For whereof commeth fayth wherof commeth it that wee bee graffed into the bodie of our Lorde Iesus Christ by being baptized in his name and that wee bee taken into Gods housholde to bee auowed for his children Whereof come these thinges but of his giuing of the spirit of adoption vnto vs Eph. 1.5 2 Gal. 4.6 Eph. 2.14 to the intent wee should call vppon him as our father bee assured of the heauenly heritage stande in awe of him and liue according to his woord And is not this dooing of his a speciall gift Yes and yet besides this there is a lyfe prepared for vs whereof wee haue but onely a taste as yet For wee haue receiued as yee would say some first fruites of it but wee shall not haue the full fruition of it vntill God haue taken vs quite and cleane away to himselfe it is ynough for vs as nowe that we followe after it aloofe Now then sith we see that besides y e
touching the Lordes supper if it bee inquired of vs why wee come together to receiue a bit of bread and a draught wine it is in way of acknowledgement that our soules haue neede of foode no lesse than our bodies and that as there is such frailetie in this present lyfe as it cannot continue without the helpes of meate and drinke so must our soules also bee mainteined after lyke sorte by reason of the infirmitie that is in them Neuerthelesse our soules are not nourished with the corruptible meates of this world Iohn 6.53.54.55.56 but it is the sonne of God that is our foode Matt. 26.26.28 Wee then haue Iesus Christ who is our lyfe it is hee of whome wee haue sustenance and nourishment â— Cor. 11.24 forasmuch as hee was offered in sacrifice for vs and the bloud that he did shed for our saluation is our drinke Thus ye see how we nowadayes may learne whereunto y e ordinaÌ„ces to teÌ„d which God hath stablished in his Church and to what end they be to be referred In lyke case was it vnder the lawe For God ordeyned not the ceremonies without further consideration of some reason in them It is true that hee meant to separate his people from all the heathen and vnbeleeuers of the earth Deut. 4.8 but yet in the meane while Heb. 9.10 10.3 11.12 the washinges which they vsed were done to shewe that they were full of naughtinesse as well as wee and that it stood them in hand to seeke the meanes to bee made cleane The sacrifices were a witnesse that they were worthy to bee condemned to euerlasting death and that there was none other shift for them but to flee to the sacrifice wherby they should bee reconciled to God The Sanctuary betokened that no man but onely Iesus Christ might enter into Gods kingdome Heb. 9.7 â—0 18 nor come nye it and that by his meanes all nations haue accesse thither and that all such as are vnworthie in respect of their owne persons are brought in thither by that mediator To be shorte Heb. 7.19 all the ceremonies of the Lawe had some certaine vse and serued to trayne the people to put their trust in the redeemer that was promised them Heb. 8.5 And that was the cause why Moses was commaunded to make all things according to the spirituall patterne which hee had seene on the mount For Moses builded not the Tabernacle otherwise than GOD had giuen him the patterne of it And all was to shewe that there was a conformable resemblance betweene the outward thinges and the trueth which was to bee manifested in our Lord Iesus Christ. But in the text Moses speaketh but of the first and that is the cause why I sayd that it be behoued vs to haue an eye to his meaning For it was enough for him to say go too my friendes you which haue seene the redemption that GOD hath wrought you say I ought to consider how much you bee bound vnto him Therefore make account to the doctrine of the Lawe and frame your whole lyfe therafter that it may be as an acknowledgement of the deliuerance which you haue receiued at his hand And when ye shall haue walked thereafter all the time of your lyfe looke well to it that you teach your children also so as Gods seruice may continue among you and neuer decay nor bee abolished That is the playne meaning of Moses Furthermore let vs vnderstand that wee must consider that the Lawe was not inuented at the pleasure of men neither was it founded by them but God was the giuer thereof who holdeth vs vnder his gouernement and it is his trueth which we followe so as wee holde not any whit of thinges inuented by men That is the thing whereon wee must rest that we may not bee alwayes wauering and doubtfull And hereby wee knowe how wretched the state of the papistes is for they bee stubborne and wilfull in their own imaginations If a man aske theÌ„ of whoÌ„ they hold their superstitioÌ„s they alledge their fathers they alledge long antiquitie they alledge y e common fashion of y e whole world but in y e meane while they haue no certeintie y t their doinges please God or y t he alloweth theÌ„ whereas in very deed the thing y t God leadeth vs vnto is y t we should be sure that haue not ne holde not any thing y t is brought vs at al aduenture but y t the doctrine of our faith is y e pure truth Seeing then that God commaundeth vs so to doe let vs assure our selues y t to liue as becommeth vs wee must haue this certeintie y t wee be gouerned by Gods word that y e same is y e rule of our fayth that y e religion which wee sticke vnto is y e true religioÌ„ Now therefore we may profite our selues by this text sith we se y t y e meaning of Moses was y t the people should know y t the Law was not deuised by men but that God was the author of it And euen at this day the Lawe must beare this sway with vs y t wee must know to what purpose it was giueÌ„ Besides this although there be nothing set down here coÌ„cerning y e end wherunto Gods ordinances doe tend yet must we looke thereat For all things are not spoken in one place wee must take things in such order as God hath set them downe In other places hee will teach vs what marke it behoued the people to shoote at in keeping the lawe Rom. 3.20.21 4.15.16 Gal. 3.19.22 but here the case concerneth the continuall seruing of God with reuerence so as the people may knowe themselues to bee wholly at his deuotion and that therwithall he reserueth to himselfe the authoritie of gouerning his people and of holding them in subiection Those are the thinges which we haue to beare in minde Now let vs come to that which hee addeth in the conclusion that is to wit That God hauing deliuered his people and brought them into the land that hee had giuen them appointed them all his commaundements Hereby wee see that when God sheweth vs this grace to gather vs into his Church hee calleth vs not to bee idle but at the least to the ende wee shoulde glorify him as the thing whereof the whole Scripture speaketh And these sayings Esa. 12.5.6 Psal. 107.14.15 80.16 Behold I haue purchased a people that shall sing my praise Behold I haue planted a vine and I wil be glorified therby and such other are so often beaten into the peoples heads by the Prophets as it ought to be a doctrine wellinough knowne among them Nowe therefore Gods speaking after that maner is to shewe that his intent in chosing that people was to be honoured at their hands And this belongeth much more to vs forasmuch as God hath vttered a farre greater power in deliuering vs from the dungeons of
we be made partakers of thē by his meanes we be of y e order number of y e Leuites that is to say of them that are dedicated vnto god Not as y e people of Israel were which held themselues aloofe in y e body of the temple worshipped God afarre of Heb◠〈…〉 1 〈…〉 but we haue a mean to prease neere him wee haue familiar accesse we haue his own sonne entred afore vs into the Sanctuarie which is not made with mans hand to bring vs in thither in whose name al the faithfull haue libertie to come thither Thus ye see that the thing which wee haue to marke in the first place is that God shooled out one tribe of the children of Israell to serue him in the Sanctuarie but nowe adayes he hath shedde out the same grace vpon all beleeuers and there is no exception but wee be all made holie to offer sacrifice to God and not onely to beare the vesselles of the temple but also to be the verie vesselles themselues ◠Cor. 6.19 For although our bodies bee but wretched carcasses yet fayle they not to be the temples of the holy Ghost and Gods will is to be worshipped in them Hadde there beene sayde no more but that our soules are the temples of God it had beene a verie excellent honour But seeing it is sayde of our earthly and corruptible bodies we see what goodnes God vttereth towardes vs. And therefore let vs learne that this doctrine belonges to vs and that this figure which was vnder the lawe concerneth vs at this day to the end that we should aduauntage our selues thereby And after what manner The first is that we should magnifie the goodnesse of our God in that hee hath shewed himselfe so gratious vnto vs as to chose vs to be his seruauntes not onely to beare the vesselles of his temple but also to be the verie temples thēselues and the altars whereat hee will be worshipped both in our bodies and our soules to the intent we should yeelde him not onely the bodily seruice which consisteth in shadowes and figures but also the true spirituall seruice by dedicating our selues all wholly vnto him Yee see then howe the ende whereat we must beginne is to knowe how greatly we by bounde vnto God for vsing such gratious goodnes towardes vs. 2. Cor. 6.17 Moreouer according as Saint Paul sheweth vs in the second to the Corinthians we must take warning to separate our selues from all vncleanesse as the prophet cryeth out vnto vs saying Separate your selues from all vncleannesse Isa. 52.11 you that carrie the Lordes vessels And Saint Paul alleadging the same text of Esay sayth that according to the same promise it is good reason that wee shoulde giue our selues to cleannesse both of bodie and soule For in very deede the prophet Esaie in saying Be ye cleane you that beare the Lordes vesselles hath not an eye to the time of the figures but extendeth his doctrine to the kingdome of our Lord Iesus Christ. Nowe then this text must needes be performed in vs. But there are not nowe a dayes any moe materiall vesselles as there were in the time of the Lawe and therefore it followeth that the doctrine thereof must bee performed in higher matters that is to say that in asmuch as God hath called vs to be members of his sonne and by that meane to come so neere him as he may dwell in vs we be his temples the same should prouoke vs to giue our selues to all cleannesse which thing wee can not doe but by separating of our selues from the corruptions of the world For wee dwell here among such filthinesse as it is not possible for vs to scape vninfected vnlesse we labour to withdrawe our selues from it Yea and there needes no euill to come vpon vs from elsewhere for euerie of vs shall finde ynough in himselfe Wherefore lette vs beware that wee turne away from all wicked lustes and that we cut off whatsoeuer is defiled in vs and generally all that euer is of the world so as we may prease vnto our God and hauing giuen ouer the world we may be so vnited vnto him as he may auowe vs to be his priestes For if we doe otherwise we shal be dubble accursed and we shall not be able to excuse our selues but that God hath aduaunced vs high ynough But what excuse will there be for vs nowe when our Lorde hath brought vs so neere vnto him and vouchsafed to make vs priestes to offer vppe our owne selues vnto him and to make vs his temples so as we should haue a spirituall altar erected vnto him in our selues Seeing that God hath brought vs to that point is it not a horrible treacherie say I if wee fall to vnhallowe his temple Nowe then lette vs vnderstande that whensoeuer this worlde turneth vs away vnto euill wee offer God greate wrong in making his temple a swynes stie and in vnhallowing the thing that he had hallowed by causing all the corruptions of Sathan and of this worlde to come into his temple Surely it ought to holde vs in awe and to make vs walke in all soundenesse so as we giue not ouer our bodies and soules to anie dishonestie seeing that God hath sanctified them to himselfe This is the thing which we haue to beare away vpon the first part of this text Neuerthelesse lette vs marke that although God haue extended the sayde grace of making vs all Leuites or Priestes to all the members of his Church yet hath hee not vtterly abolished the order of his Church but his will is to haue some certaine men appointed to the preaching of his worde And that is the thing which is ment here in the seconde place where he saith that they shall stande before the Lorde to serue him and finally that they shall blesse in the Lordes name The same must bee put in vre at this day by the ministers of the worde For although God haue called vs all in common to bee serued and honoured at our handes yet doeth he require a speciall seruice at their handes whom he setteth ouer his Church to be the shepheardes thereof that is to witte that they should shewe the way and alwayes be in a readinesse to serue God And this seruice importeth that the Leuites shoulde maintaine the religion pure and vncorrupted among the people and shewe the Iewes that they ought not to deale with the superstitions of the heathē and what God it was which had deliuered them and to be short that they shoulde alwayes holde the people in obedience to the true faith And for the same cause GOD allotted them not any one certaine countrie or shire to dwell in but dispersed thē throughout the whole lande We knowe there was not anie one tribe which had not Leuites among them And why was that For God could well ynough haue gathered thē together so as they might haue bin all together in Ierusalem
sheepe or of the Goate Yet notwithstanding if wee glut our selues with them the meate that is cleane of it selfe becommeth vncleane vnto vs because we bee vnthankefull to GOD in that we consider not to what end he giueth vs sustenance One man rusheth foorth into all excesse and yet is neuer the more mainteyned in strength of bodie by it for he is readie to burst and maketh himselfe altogether vnweeldie A drunkarde playeth the Swine or some other brute beaste and the wine so ouercommeth him that he hath neither wit nor reason And although wine be a creature that God hath blessed and haue no vncleannesse at all in it selfe yet is it defiled by such misusing of it Othersome neuer remember to giue GOD thankes nor to call vppon his name And that is an other kind of defiling our foode Againe othersome abuse it to vaineglorie and deliciousnesse and growe so farre out of order that they can no skill to serue GOD. Othersome are so giuen to daintie fare that it maketh them to put their consciences in ieoperdie insomuch that they will not sticke to make them bondslaues to all leawdnesse and wickednesse so they may haue good cheere Othersome are afraide of want and fall to snatching to filching to catching and to al that can be deuised to get somewhat by hooke or by crooke And thus doe all of vs defile Gods creatures which of themselues are cleane And that is the cause why I saide that sith our Lorde hath giuen vs greater priuiledge and set vs more at libertie to the end that the bondage of the lawe shoulde not haue dominion ouer vs therefore wee ought to bee the willinger to restraine ourselues in absteining from all vncleannesse and to consider that the cause why God hath giuen vs the free vse of all kinde of meates is that wee shoulde vse them purely and not be defiled on our side so as we might not bee blamed for defiling of the things which haue no manner of vncleannesse in them selues in respect of God and in respect of the order that hee hath set among vs. And we must haue this regarde not onely in respect of meate and drinke but also in respect of our whole life in general Considering then that God nurtured the people of old time by forbidding certaine meates to the ende that they shoulde thinke thus with themselues well then seeing that our God hath forbidden vs the things that are lawfull for the heathen and which they take leaue to doe let vs vnderstande that it behooueth vs to liue in all manner of purenesse and that seeing God will haue vs to bee pure in smal thinges hee will much rather haue vs to bee so in great thinges Let vs nowadayes consider to what purpose this ceremonie of the lawe may serue vs to the ende that euerie of vs may enter into himselfe As for example if a man be led with ambition so as hee wil needes aduance himselfe and clymbe too high or if he be caried away with couetousnesse so as he burne therewith or if hee be an vnthrift and leade a lawlesse life or if hee bee a whorehunter and giuen to beastly lust let vs bethinke ourselues thus howe nowe Our Lorde abhorreth euerie little vncleannesse euen in eating and drinking and what will come of it then if our soules be defiled sith they be the thinges wherein he will haue his glorie to shine most cheefely True it is that our bodies also are the Temples of the holy Ghost 1. Cor. 6.19 Eph. 4.23 24. but yet hath God set his owne image in our soules and what a thing were it then to defile them after that sort with all diuelishe and worldly vncleannesse Thus ye see whereunto it behooueth vs to applie this doctrine to vse it wel And by the way let vs marke that Gods wil was to holde the people of olde time in obedience that they might knowe howe it is not for men to take such libertie and licence as they list but that they must receiue it at his hande To bee short let vs not attempte any thing in al our whole life except wee knowe it to be acceptable to our God When wee haue leaue of him then may we well goe forwarde but if hee say it not then let vs be still And indeede although this prohibition were not put in writing yet had God put a difference afore betweene cleane beastes and vncleane beastes as we may easily perceiue by that which is written of Noe. Gen. 8.20 God commaunded him to make sacrifice after the fludde And whereof Was it of all beastes in generall No Neither had hee reserued so great a number of the vncleane beastes as of the cleane and that was by reason of sacrificing Then was there a difference alreadie euen at that time And whereof proceeded that Had men deuised it of their owne braine No. And therefore let vs marke howe God reserued to himselfe the prerogatiue of putting difference betweene the beastes that were cleane and the beastes that were vncleane to the intent that men shoulde know that it is not for them to liue as they list to haue y e bridle loose in al things but that it behooueth them to looke vpwarde to harken what God giueth them leaue to do And when he giueth them leaue then let them vse their libertie or else let them keepe themselues still Ye see here a doctrine that is as profitable as that which we haue touched alreadie for wee see howe men burst foorth into such disorder with so great headinesse that they haue no mind at all to vse Gods benefites according to his meaning Ye shall not finde one among a thousande that will consider with him selfe whether God giueth him leaue to doe a thing or no. But men rushe out into all disorder as though they had leaue to doe what they list Nowe then seeing wee be so leawde and vnkinde that wee fall to thrusting our groynes into thinges like swine and consider not from whence the benefites come good cause haue we to remember this doctrine wherein it is shewed vs that euen from y e beginning of the worlde GOD did put a difference betweene the cleane beastes and the vncleane And let vs vnderstande that although the ceremonie continue not any longer nowadayes Yet notwithstanding the same ought to serue vs for a warning to lift vp our mindes on high in our eating and drinking and in our vsing of all the rest of Gods creatures that wee may know howe farre God hath giuen vs leaue and simply submit our selues thereunto Again if he giue vs libertie let it always prouoke vs to glorifie his name to giue him thāks for it is one of the sacrifices which he requireth of vs that wee shoulde doe him homage for all his benefites as holding them from him Psal. 50.14.23 But that cannot be done except wee bee first put in minde that we cannot so much as eate one bit
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
generally his meaning was that they should not match themselues with idolaters For why It is a making of an entrie an opening of a gap to Satan that he may put all to hauock bring all things to disorder confusion God therefore ment to preuent that True it is y t at this day now that y e Gospell hath bin preached ouer all the world there is neither Gentile nor Iew any more wee haue no more any such distinction as was vnder the Lawe Gal. 3.28 For the separation wall saith S. Paul is brokē downe so as we must now link together in brotherly concord Eph. 2.14 forasmuch as God will be called vpon of all nations that all men should call him father and therefore we must knit our selues together Yea but there are which separat themselues through vnbeleefe wil not be of y e bodie of the Church but refuse y e God which is declared to vs by Iesus Christ will not be partakers of the adoption which hee offereth to all men both great small Vnto such we must not cleaue at leastwise if we intend not to alienate our selues from God from the way of saluation Whosoeuer thē matcheth himself wittingly wilfully with the vnbeleeuers dooth as much as in him lyeth to banish himself from the kingdome of God And for that cause doth S. Paul vse this exhortation that wee should not beare the yoke with vnbeleeuers telling vs that the thinges which were spoken in olde time to the Iewes belong also vnto vs so as it behooueth vs to flee far from all superstition frō all such as intangle vs therein And why For we not only beare the materiall vessels of the Lordes Temple but also are his very Temples wherein hee dwelleth by his holy spirit 1. Cor. 6.19 20. and therefore wee must offer both our bodies and soules in sacrifice to him that we may be wholy dedicated vnto him For seeing he hath chosen vs to be his childrē ought we not to be clensed frō al corruption both of bodie mind as hath bin declared Seeing it is so then let vs learne that when a man is to marrie he must as neere as hee can choose him such a wife as may further him in the seruing of God purely For why We be fraile enough of our selues without being corrupted of other folkes And if a man be in a good way and be neuer so wel minded and desirous to doe well he shal soone be marred by euil companie And the world sees it If a man doe but fall to drinking with a leawd fellow or a naughtipacke he is in daunger to turne backe and to become euery day worse than other so that yee woulde wonder to see him become a very diuel Now if a little tippling doe this what will insue when a man shall be faine to keepe companie with his wife as long as they liue Truely it is a manifest tempting of God when a man throwes himselfe headlong downe after that fashiō and stoppeth his eyes at the taking of a wife hauing no regard of his choyce y t he might be helped by her so as they might behaue themselues holily according to Gods will with one common consent That I tell you is a poynt which it behooueth vs to marke wel And what is the cause that nowadayes so many mariages come to ill end but that men haue not an eye to God but mens mindes are set vppon their lustes and pleasure or else they seeke for wealth God then is not accounted of therefore he is faine to reuenge such contempt and so doth hee as experience sheweth So much the more ought wee to marke well how it is sayd in this text that if a man will marrie a straunge woman that is to say an Infidel which hath not bin brought vp in the feare of God nor bin instructed in his word he must looke that shee be cleane chaunged before hee euer come at her For a wife is as a deadly poyson vnlesse she haue first forsaken her former conuersation and professed to liue thenceforth to Godward and to sticke purely to his word haue put her old bringing vp quite out of her minde yea euen cast her slough as they say And furthermore whereas it is sayd here that the woman must shaue her head pare her nayles put away her old apparell and mourne as though she had forgone her father and mother in deed those ceremonies serued for the Iewes and wee be not to vse those figures nowadayes But yet must wee haue an eye whereunto the same tended namely that the women as I haue sayd afore should be as it were chaunged y e they might bee brought into y e body of Gods Church This is a ground therfore y t when a man intēdeth to take a wife he must looke y t she be reformed aforehād that she know God his word so as she ioyne herself thereto be ready to giue ouer al idolatrie Vntil a woman be at y t point it is not lawful for a Christian man to take her to his wife And if he take her before and graunt him the grace to reclaime her afterwarde yet must hee vnderstand that he hath done amisse And looke what is saide of men concerneth women likewise For as women haue their inticementes to allure the hearts of men so men may easily tēpt women to turne them from the right way of saluation and to ouerthrowe them as the world seeth And therefore when a woman doeth of her owne will go take a husbande that is a despiser of God a wicked and looseliuer allawlesse person a drunkarde or a swearer it is all one as if shee forsooke God and banished her selfe out of his Church and shee deserueth to haue all manner of cursednesse to light vppon her head And where as this tolde vs concerning wedlocke let vs vnderstande it likewise of al other things that may thrust vs out of our way and let vs learne to bee conuersant with such companions that wee may euer bee edified still to the better For wee haue neede of such folke as may amende vs because that euery of vs is frayle of himselfe And therefore let vs seeke to match our selues with such as haue the feare of God and leade a holy honest life let vs shunne such as go about to intangle vs in their abhominations When wee see a malicious and frowarde person a despyser of God or a lustie Gallant that passeth not to bee an offence to all men let vs esteeme him as a plague and let vs vtterly eschue him For why whosoeuer comes nye him shall surely be infected by him out of hande And that is apparant So then let vs beare well in mynde that here our Lorde intended to shewe that wee must haunt such companie as is fit to teache vs to doe well and that on the contrarie parte wee must shunne all occasions of euill
reforme vs to that stayednesse which God hath commaunded vs. Now it is sayd moreouer That the Iewes should make at the neather parts of their garmentes fringes or borders that is to say their garmentes shoulde haue a large border and be plaighted in the edges as mention is made hereof in the fifteenth Chap. of the booke of Nombers For there it is sayd that they shall haue fine cordes or laces of silke to folde together the borders of their garments And why The reason is there expressed For otherwise this place would be obscure It is sayd here thou shalt make thee fringes or borders vpon the foure neather partes or quarters of thy garment If there were no mo wordes than so a man might demaund why and not be aunswered But God in that place sayth that that fashion should serue them for a monument Thou shalt thinke thereby that thou art a people dedicated vnto God who hath chosen thee to himselfe to be thy protectour In so small a thing then God meant to admonish his people to say see Wee are not as the Paynims who walke after their owne fancies for God hath deliuered vnto vs his lawe to the end to holde vs fast to the keeping thereof And we haue seene the lyke to this before in the fourth Chapter For when God sayd there that the Iewes ought to exercise themselues alwayes in thinking vpon his Lawe he sayd you shall haue some sentence of my Law written vpon the postes of the dores wheÌ„ you are at y e table you shal haue something thereof yea you shall beare my Law about you and decke your selues therewith Whereas others haue their bracelets and images of golde you shall haue some parcell of my Lawe to put you in minde that your God speaketh vnto you and will not that you forget his doctrine yea he will haue you to make fringes and other ornamentes thereof And so whereas others haue their guildinges which serue to no other end but to pride and worldlie vanitie you shal haue your garmentes decked with some sentence or other of my Lawe to the intent you may bee put in minde to say Behold it is my Gods wil that I shoulde delight my selfe with his Lawe that I should take my whole pleasure therein and that I should adorne and deck my selfe therewithall As touching my life I will shew that I haue bin brought vp in his schoole For seeing he hath so vnited himselfe vnto me his praise and glorie ought to shine in me before men that they may knowe I haue not bin circumcised in vaine nor receiued the signe of his couenant for naught to be coupled vnto the Church of God According hereunto it is now sayd that the Iewes must make them fringes on the foure quarters of their garments and put laces thereon Now I tolde you that in so small a thing God meant to deliuer a good and profitable lesson For when the Iewes closed vp in this sorte the endes and borders of their garments which were otherwise made than ours are they were admonished thereby that God ruled them as if they had bin tyed by the heele As who should say When thou walkest thou must keepe thy selfe in the way of thy GOD and bee so hedged in for thy whole lyfe time y t thou passe not measure I graunt this might serue well for honestie to ty their clothes so with small cordes or laces y t they might couer their whole bodies For being opeÌ„ vnsowed on both sides it wold haue bin an vnsightlie thing if they shoulde not haue bin tyed This might then serue wel for honest comlines But there is in it a higher reason than so as is expressed in y e same place of Numbers that is to wit that God meant to betoken thereby some such admonition as this see if a man haue his legges vnbound and at will hee is gadding by and by leaping but thy God will haue thee to haue these lases tyed in this maner to teache thee so to mesâ—ure all thy paces y t the law of thy God may euer rule thee that thou maist obserue it in all pointes and neuer turn aside from it Ye see then in effect what we haue to beare in mind vpon this place Now this Ceremonie is no longer in vse these fringes and these laces are comprised vnder those shadowes which were done away at the comming of Christ. But yet at this day let vs note that Gods will is that we should exercise vs in his Law in all respectes And seeing we are out of this boÌ„dage which serued for yong children let vs know we ought to be so much the more earnest in minding the law of God so as we be warned and aduertised by these fringes and lases and other like things that our Lordes will is that his lawe should serue vs for a restraint to teach vs that wee haue not yet the libertie to doe what we list but that our handes and feete soules and senses and all the partes of our bodies and affections of our mindes bee held restrained by his biddings and forbiddings And so much the more heedefully ought we to note this because we see how meÌ„ haue alwayes dalyed with God and peruerted all sounde doctrine For the Iewes bare themselues in hand that they had discharged their whole dutie wheÌ„ they made faire large fringes and had written on them goodly sentences of the scripture in great capitall letters This was all their holynes as our Lord Iesus vpbraideth the Scribes Matt. 23.5 y e Pharisees Priests who because they would haue a more speciall holynesse than the common sorte had great large gardes vppon them sentences of y e lawe written which might bee seene afarre off After which maner when the Monks haue their Frockes their Coules and all the rest of their baggage vpon them O they are no lesse than halfangels yet in the meane time vnder these holy vestimentes they shrowde vile and wicked desires yea and such outragious enormities as shew them to be monsters made contrarie to all nature And so was it at y t time And why For the world thinketh to pay God with hypocrisie We ought therefore so much y e more heedefullie to note y e meaning the trueth of the Law that is to wit that our Lorde maketh no account of this smaller trash y t men should haue either fringes or lases on y e skirtes of their garmentes but his wil is that men should exercise themselues in his doctrine apply it to the proper vse Seeing then it is so let vs aduise our selues well and not abuse the libertie which is giuen vs in y e Gospell but let vs be ashamed if being come to y e age of men we haue no wit in comparison of the fathers which liued vnder the Lawe to frame our selues vnto the wil of God In deede in respect of our selues wee are but little children but yet in coÌ„parison of
haue such a care among vs as all infections of whoredome may be remoued and wee cleane purged from them For that is the very thing which GOD aimeth at Now indeed it is true that this is a ciuill lawe but yet for all that it belongeth vnto the third commaundement of the second table where it is sayde Thou shalt not commit adulterie Why are the people of GOD forbidden to haue a stewes among them Because fornication is a detestable thing in his â—ight for his will is that wee shoulde bee wholly dedicated vnto him both in our soules and in our bodyes So then whereas God detesteth whoredome what shall we thinke when open stewes are suffered and no punishment or chastisement appointed for adulterers What shall wee thinke thereof but that men in the ende will defie God and perswade themselues that whoredome is nothing Wee see then whereunto God meant to lead vs namely that we should knowe howe profitable a thing it is for vs to thinke on the wretchednesse of some men that is to wit that they fall into so outragious thinges that they forget all honestie of nature and that there would bee nothing but beastlinesse in them except they were withheld by y e hand of God Let this put vs in feare and quicken vs vp to pray God to withdrawe vs from these corruptions whereunto we are ouermuch enclined or rather wholly giuen ouer And let vs yeeld our selues fully vnto him not behaue our selues as horses which are broken loose Let vs take heede of seeking occasions of wickednesse or of graunting vnto our selues leaue of lawlesse libertie to doe wickedly either in adulterie or otherwise and let vs keepe our selues in such purenesse as euery of vs may be ready to frame himselfe vnto the righteousnesse of God and to keepe and maintaine our selues in all innocencie before him Now 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 bicause it hath pleased him to call vs vnto himselfe yea and to declare oftentimes that he is our God and to make vs also to perceiue the power of his helpe not onely touching our bodyes but also touching our soules let vs beseech him that we may be prouoked hereby to yeelde our selues wholly vnto him that all of vs examining our selues more narowly and perceiuing our owne defilements may resort vnto the holines and purenes of our Lord Iesus Christ praying him so to purge vs by his holy spirit that our onely seeking may be to offer our selues vp vnto our God both soule and body and that therewithall wee may learne to liue one with another in all vprightnes and honestie so as it may alwayes serue vs to mortifie our wicked affections and not hinder vs froÌ„ enioying those benefits which he daily bestoweth vpon his Church And that it may please him to impart these things not onely to vs but also to all people and nations of the earth c. On Tewsday the xxviij of Ianuarie 1556. The Cxxxiiij Sermon which is the fifth vpon the three and twentith Chapter 18 Thou shalt neither bring the hire of a whore nor the price of a dogge into the house of the Lord thy God for any vow for both these thinges are alike abhominable before the Lorde thy God 19 Thou shalt not giue vpon vsury to thy brother whether it bee vsury of monie or vsury of vittayles or vsury of any thing which men giue to vsurie 20 Thou mayst giue vpon vsurie to a stranger but thou shalt not giue vpon vsurie to thy brother that the Lorde thy God may blesse thee in al that thou settest thy hand vnto in the Land whither thou goest to possesse it WEe knowe it was not lawfull by the Lawe to make any offering or sacrifice of vncleane things Insomuch that the beastes which GOD had declared to bee vncleane might not bee mingled with the holy offeringes The reason was that GOD meant thereby to holde his people in all purenesse The effect then of all this is that when wee come before GOD whatsoeuer wee offer must be cleane and pure and without any spotte And now Moses addeth that if a man brought the price of a dogge GOD abhorred that likewise for a dogge of himselfe and in his owne nature was an vncleane beast as they say Nowe then if one should say he woulde not offer a dogge bicause it was not lawfull so to doe but that hee might offer the price which hee had receiued for selling of him Moses declareth that this in like manner was reiected of God as an abhominable thing Whoredome of it selfe is a wicked thing and detested of God Now if one thought likewise to bring the price of whoredome to agree with God and to bee cleared of his fault it was an abuse For God will not haue his name which is holy to bee mingled with any such filthines and vncleanes So this place containeth in effect a declaration of the lawe which I tolde you of y t we may not offer any thing vnto God which is not pure and holy Now to the intent men might knowe that God admitteth not any Sophistrie or suttleties as men doe when they fetche their by leapes and beare themselues in hand that they can so countenaunce their wickednesse as it shall not bee condemned before God Moses telleth them that it is nothing woorthe and that they must come to that vprightnesse and soundnesse whereby if a thing bee euill of it selfe then all that euer commeth thereof is likewyse abhominable before God Now then wee see what doctrine wee haue to gather in this place The first poynt is that al the offerings which wee make vnto GOD must bee pure and cleane If this was required in the time of the Lawe wee ought well to practise the same at this day according vnto that which the prophet Malachie sayth Mal. 1.11 For after that GOD had reproued the sacrifices which the Iewes made vnto him because there was much vncleanesse in them hee sayth The time shall come when my name shall bee called vppon through out the whole worlde yea when I shall bee called the great GOD when I shall bee worshipped of all men and when men shall offer vnto me a pure and cleane sacrifice Now because the prophet in that place treateth of the estate of the Christian Church and sheweth that GOD should bee exalted throughout the whole world at the comming of that Redeemer which was promised therefore this appertayneth vnto vs. Not that we must now offer sacrifices of Oxen and Sheepe or of other brute beastes for wee knowe that such shadowes are done away but wee must offer that reasonable sacrifice as saint Paule termeth it in the twelfth to the Romanes Rom. 12.1 which God liketh of that is that euery man dedicate himselfe vnto GOD by becomming newe both in heart and minde Therefore whereas wee see that God
flock and to stay men as much as we caÌ„ from departing from y e same Yea and we knowe how we be commanded not only to nourish theÌ„ which are already begotten the children of god but also to do our indeuor to win theÌ„ which are straungers what wickednes then were it to turne theÌ„ out which are already receiued vnto y e church of God I meane those which in very deede doe shew declare theÌ„selues to be y e children of god For we know y t there is a regard to be had y t al tag â—ag be not receiued into y e church For there are many which seeke after Christ to haue their bodily ease there are many deceiuers and if there be no discretion in receiuing theÌ„ in it were altogether a mocking of god as we haue too many examples in this case Therfore we haue need of wisedom in this behalf Neuertheles if we thorowe a cruelty or wickednes doe diminish the church of god we must render an accouÌ„t therof and y t not as for som smal fault but for so weighty a crime as we see God accounteth it and as the paine which he ordained vnder the law of Moses declareth it to be Yet notwithstanding wee finde many who for their owne profites sake doe in this sort disseuer their neighbors cut theÌ„ off from y e Church of God We see what marchaÌ„dise of soules is made by them which seeke as it seemeth nothing els but to rent y e world and many are not contented to steale their neighbours away but they steale themselues too For al they who for their teÌ„poral transitory profite do turne aside and w tdrawe themselues from y e seruice of God commit they not I beseech you this theft wherof I now speak There is one which belongeth vnto y e body of y e church God hath vouchsafed him y e grace to cal him vnto y e knowledge of his truth what doth he Because y t nowadayes he which is knowen to be a faithful maÌ„ is persecuted in y e world it were better to shrowd himself in a corner thaÌ„ to make a shew countenaÌ„ce of any thing he reasoneth thus w t himself what Shal I take in hand so hard a thing And is there any other likelihood but y t in y e end I shal be put beside my liuing my life O this were too heauy a burdeÌ„ for me to beare Now he beareth himself in hand y t he is so excused And thus meÌ„ steale theÌ„selues away both froÌ„ god from his church They make marchaÌ„dise sale of their own soules as it were for a messe of potage Gen. 25.32 as it is said of Esau that is to say for earthly foode they sel themselues become the bondslaues of satan And so we see y t this lawe is nowadays very ill kept and therefore we ought so much y e more to note the intent meaning of God to the end y t euery man after that god hath vouchsafed him y e grace to gather him into the number of his people may keep himself among them and y e better to maintaine y e libertie which wee haue let vs consider as S. Paul saith howe dearely it hath cost the son of God Rom. 6 17. 1. Cor. 7.23 let vs not enter againe into the bondage of satan and of sin seeing we are freed thence by the bloude of the only sonne of God but let vs walke according vnto that priuiledge which god hath giuen vnto vs and hold fast the possession therof as long as we liue And when euerie of vs shall haue had such a regarde of himselfe let vs doe the like towardes all our brethren that they whom God hath ioyned vnto vs depart not out of his house but let vs so imploy our paines as euery of vs may keepe his estate that none bee diminished that none wander nor go astray And farther let vs be afraid to make marchandise of those soules which haue beene redeemed by our Lord Iesus Christ with so deare a price and let vs not seeke after our owne commoditie in that behalfe as we see howe retchlesly many giue themselues ouer in this point and so they may finde the fatter fare they care not one whit whether they remaine in the Church of God or no. Euen in this citie without seeking any farther we haue examples hereof namely y â— men haue bin sold for redy mony insomuch y t for y e pleasure of a drunkard or I know not of whoÌ„ one hath bin sold as an open marchaÌ„dise to y e same wickednes such leaudnes hath bin seene heere at Geneua But let vs not take this example for a two or three but let vs know y t God ment in this place to giue a general rule and instruction that wee ought asmuch as lieth in vs to seeke and procure y t they which are of the body of the Church may remaine therein euen vnto y e end Ye see in effect what we haue to beare in mind And if the liberty of y e bodies was held so deare of God in y e time of y e lawe let vs at this day make far greater account of y e freedome which our soules haue obtained by the bloud of our Lord Iesus Christ. Let vs come now vnto y e second law which is meÌ„tioned in this place It is said That men shal diligeÌ„tly iudge of the leprosie and take heede thereof obseruing all the things which were commanded in the lawe that the priests of the stock of Leuie shal be Iudges that the people shall stand to the iudgement which they shal giue which they shall giue I say not as they lust themselues but as God had made a declaratioÌ„ thereof as we may see in Leuiticus from y e thirteenth chapter to y e fifteenth where it is fully treted of Moses in this place speaketh of it as by y e way and saith that they shal keepe al y t order And for more ample confirmatioÌ„ he addeth Remember what GOD did vnto Marie by the way when ye came out of Egypt For because Marie Aaron murmured against their brother Moses for his wiues sake who was an Aethiopian Numb 12. they bare themselues in hand that they ought to bee aduanced in as high a degree as hee in somuch that Mary became so arrogant presumptuous that shee would needs be a Prophetise in equall degree with Moses But God punisheth her for such presumption Aaron is born withal although he had in like sort deserued to be chastised Mary therfore was striken with the leprosie and was shut vp by y e space of seuendayes And there she had bin like a rotten carrion all her life long but that Moses prayed for her her sin was pardoned Neuerthelesse he addeth there If her father had spit in her face she ought to haue hiddeÌ„ her self for hauing offended him therefore she must depart
thou shalt be buried with the buriall of an asâ—e sayeth the Prophete Wee be heereby warned to haue verie greâ—â— regarde of all the corrections that GOD â—iâ—deth vs yea euen of the verie least that wee may be alwayes stirred to feare â—or what is the cause that wee passe ouer so many chastisementes of GOD without profiting by them Because wee shutte out eyes wilfully and vnlesse we be compelled by vtter force and necessitie we are conteÌ„ted to beare ourselues in hande that it is not GOD that haâ—tiseth vs and as we shall see heereafter wee fall to such blockishenesse as to attribute all to fortune Lette vs therefore be admonished to marke all the corrections which GOD sendeth vs both vppon ourselues and â—pon our neighbours that we may receiue warning by them Io seemeth to be but a small matter not to be buried yea but yet will God haue it noted and to be vnderstoode thâ— it is his hande and that he sheweth himselfe aâ—Iudge against such as haue offended him Seeing that GOD will haue his Iudgementes knowen in â—o small thinges lette vs bee aduised to haue more witte and discretion As often as GOD giueth vs as yee would say but a filluppe let vs be moued to thinke on him and nor tarrie vntill hee drawe his sworde or bende his bowe to hit vs with a mortall wounde but let vs by all manner of meanes humble ourselues vnder his hande Moreouer wee haue heere a Testimonie of the life euerlasting True it is that this point was not so plainlie declared in the lawe as it is to vs in the Gospell neither that we should rise againe to the heauenly glory nor that we should liue with God after our death But yet for all that the olde fathers did not leade the life of beastes neither did God leaue them in such ignoraunce as to haue their faith closed vppe in this present worlde and in this transsitorie life For heere we haue a recorde that when we haue finished the course of this life there is yet a greater Iudgement prepared for all men And if GOD doe forebeare vs heere and notwithstanding that wee escape all the curses mentioned in the lawe euen to the ende yet must we come to a greater reckening For it were a needelesse matter for GOD to speake of depriuing menne of their buriall if as I sayde euen nowe he had not a farther meaning in it Therefore lette vs so vse this doctrine as we may be prouoked to haue an eye to the life that is yet hydden from vs and which wee looke for by faith and let vs not thinke it shall greatly auaile vs when GOD punisheth vs not in this worlde For it is farre better for vs to linger heere beneath and to be alwayes in miseries than to enioye our ease and delightes and that in the meane whyle GOD should but tarrie for vs to thunder vppon vs when he hath taken vs out of this worlde Thus yee see whereto this Texte of Moses doeth serue vs where he sayeth That the birdes and beastes shall eate our carcesses and that no man shall driue them away Nowe if God giue such tokens of his wrath on the bodyes that haue no feeling what shall become of the soules wherein is the verie seat of euill and the kingdome of Sathan For our handes our feete our eyes and our eares offende not of their owne proper mouing but by the direction and prouocation of our wicked thoughtes and affections And wherely all those things or whence proceede they but from our soules Seeing then that the bodyes which were but instrumentes doe feele the wrath of GOD and doe aunswere to the same as we see lette vs not suppose that the soules goe quit Lette vs therefore looke euermore higher than to this transitorie life for to wâ—ken vs. and to make vs to walke in such obedience that after we haue fought against sinne and against Sathan and haue beene exercised in patience and in diuerse afflictions in this worlde hauing doone our endeuour to serue GOD with all diligence our soules may be taken vp to rest and that our Lorde in likewise may shew the selfe same fauour vppon our dead bodyes Notwithstanding this fauour and blessednesse of hauing their bodyes buried doth not alwaies happen to the faithfull whereas it falleth ouâ— that many of the wicked are verie honourably buried howebeit that the same is nothing to them neither is their state any whit bettered thereby We see what is sayde in the Psalme concerning them that haue faithfully serued GOD Psal. 79.3 namely that their bodies were layde ouâ— for a praye to the foules and the beastes and yet were they the children of GOD. And albeit that this bee a testimonie of Gods wrath vpon the wicked yet may it oftentimes come to passe that our Lorde will vse the same manner of chastisementes vppon his owne people And yet it shall bee nothing to their hurt True it is that wee must euermote humble ourselues when such a thing happeneth and we must vnderstande that such thinges bee as it were markes of Adames sinne and of the corruption that is in vs and also of the offences which we haue committed and yet for all that our Lorde in the meane space turneth this euill to good when he permitteth the faithfull to be depriued of buriall We see what is sayd of the wicked riche man and of Lazarus It is sayde 〈◊〉 â—6 â—2 that the riche man dyed and was buryed beholde howe the worldely pompe is bestowed on the reprobate It seemeth that his soule should haue beene receiued into paradise when his body was sumptuously caryed and vsed with great ceremonies And what of Lazarus He dyed too But what mention is there of his buriall None at all Whereby our Lorde Iesus doeth vs to vnderstande for it is he that speaketh it that we must not stay altogether vppon these visible thinges But yet this threatening howe so euer the case standeth is not in vaine What is to be doone then Lette vs gather generally as we haue sayde that buriall serueth to leade vs to the hope of the heauenly life and of the resurrection which wee must hope for Thus much concerning that point When we burie them that be dead before vs lette it serue alwayes to prouoke and to stirre vs to vnderstande that wee bee not created to liue onely in this worlde but that there is an other better life prepared for vs. And againe when when wee see that our Lorde depriueth any of their buriall let vs vnderstande that he therein sheweth his wrath Neuerthelesse it is better sometimes for a man to bee deuoured of beastes and birdes and to bee chastised of GOD after that sorte in his bodie for the sparing of his soule and to haue a temporall condemnation than to perishe for euer more It is better sometimes for a wicked man to bee hanged than to dye in his bedde For howe manie doe we see to gnashe their teeth
no lesse than the world despiseth them Behold they which walk purely simply before God which loue righteousnesse and vpright dealing which will neither deceiue nor hurt any man euen they neuerthelesse are faine to abide hunger and thirst and are greeued with many temptations and troubles so as they wote not which way to turne thē Now they might bee brought to despaire if God withheld them not by dooing them to vnderstand that they haue neede to be chasticed and put in minde of their sinnes On the other side they see the wicked and the despisers of God sporting themselues in all manner of disorder and in the meane while they bee neither chasticed nor corrected but seeme rather to be exempted and priuiledged from all harme Psal. 73.5 as it is sayd in the threescore and thirteenth psalme Loe here a very sore temptation We see generally that Gods Church is as a sheep in the midst of a great sorte of Woolues For the power of our enemies is such as they might swallowe vs vp out of hand and we see there is no meane of resistance in vs we be all scattered abroad Seeing then that wee see such thinges were it possible for vs to holde out one minute of an houre if wee had not our refuge to this doctrine that God scourgeth his owne and that he beginneth at them because he must needes haue a care of his owne houshold But the wicked shall fare neuer the better for his bearing with them as now neither is it to be sayd that their state is therefore better than ours Therefore we must tary his leasure with patience vntil he take the sword in hand and keepe his Assises Let vs referre all vnto him and in the meane whyle keep silence without grudging against him Let not the corrections which wee suffer set vs in such a chafe as to make vs play the desperate persons Thus ye see how profitable this doctrine is to vs if we can apply it to our instruction Now it is sayd consequently that God will requite his enemies with the lyke and pay them their hyre which hate him hee wil make his arrowes dronke with bloud and make such a slaughter of them that they shall all bee discomfited His speaking after that maner is to make his Iustice the more terrible to vs because we be slow and dulheadded as I haue sayd afore insomuch that wordes moue vs not a whit Therefore doth our Lorde set downe a vehement kinde of speech here to the ende to waken vs and to make vs yeeld due honor to his Iustice and that as I haue sayd afore it might be to vs as though wee sawe both heauen and earth shaken For after the same maner speaketh hee by his Prophet Aggeus the Apostle shewing vs the maiestie of the Gospell Agge 2.7 Heb. 12.26 alledgeth the same text that as oft as wee heare the voyce thereof sound it behoueth vs to call to minde that God will bee heard and knowen both aboue and beneath Now it is certaine y t the holy Ghost would not haue vsed such speach but for our blockishnes sake Seeing then that our Lord setteth downe here so many figures and so many comparisons let vs accuse our selues and consider that hee doth it for the brutishnes of our nature by reason whereof hee is faine to chawe thinges to vs aforehand to the end we may finde some tast in them and be touched with them But yet must we alwayes haue an eye to the end and to the intent where at this doctrine ameth And our Lord sayth that it is for the slaines sakes and for the prisoners sake◠Whereby he dooth vs to vnderstand that the vengeance which hee speaketh of is for the welfare of his Church howbeit not for all that haue borne y e name of faithfull for wee know there are many which make false bragges of Gods name that is to their double condemnation We know that the chaffe is mingled with the good corne and the wicked are intermedled with the godly But yet they which falsely abuse Gods name after that fashion must not looke that their hypocrisie shall any whit boote them nay rather they shall pay full deere for it They then which pretend to bee faithfull and are not shall not be allowed before GOD for euer but hee will mark them out for falsifyers of his trueth But our Lorde here comforteth such as are not altogether past grace but which notwithstanding that they haue offended doe neuerthelesse turne againe vnto him and beeing sory for their sinnes doe humble themselues to him and seeke to bee reformed by his hand and by his holy spirit Those therefore which are so ouermastred haue neede to be comforted at Gods hand accordingly also as we see howe our Lord Iesus Christ speaketh to that sorte of men saying Matt. 11.28.29 Come vnto me al ye that are wearie and ouerloden and I will refresh you and yee shall finde rest vnto your soules So then in this text our Lord hath an eye to such as might be drowned in dispaire if he should not giue them some taste of his goodnesse to stay them vp withall And therefore he saith that although hee haue shewed himselfe rigorous to his Church for a time yet notwithstanding he hath not disanulled the couenant which hee had made with his seruaunt Abraham but he wil shew that the people whom hee had chosen and adopted are his own and that seeing he is their protector he will performe this faying of his Gen. 12.3 Ezo 23.22 I will be a friend to thy friendes and an enemie to thine enemies That is the thing in effect which Moses had respect vnto Sith it is so let vs learne to arme our selues with this lesson and whensoeuer our enemies behaue themselues lyke wood beastes yea and are as furious as flaming fire let vs on our side vnderstand that our God hath power enough to maintaine vs and that if he do it not at the first it is to try our patience and to make vs to ouercome all temptations Wherefore let vs learn to proceede on still yea euen though he shoulde leade vs vnto death assuring our selues that hee dooth it to giue vs a better lyfe and therefore let vs alwayes goe on still whither soeuer it shal please him to lead vs. But yet howsoeuer we fare let vs not beare any spite to our aduersaries Although as now they execute their rage against vs yet let vs be throughly perswaded that in the end they must come to account and that as thē God will shewe how deere our welfare was vnto him that although he seemed to haue forgotten vs and to haue cast vs quite and cleane vp yet notwithstanding hee did still esteeme vs as his flocke God then will shew that he had vs alwayes in his protection Therefore let vs in the meane time abide quiet and let vs not be so cast downe with temptations that wee should
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
the ende euen in the middes of Babylon euen in that gulfe he reserued a remnāt of Beniamin which returned home with the tribe of Iuda They that were much more excellent in dignitie became as banished folk and God forsooke them as rotten members so as they returned not any more into the inheritance of y e land of Chanaan the resting place which god had foreappointed to their fathers Ye see then how God continued still his grace towardes the tribe of Beniamin not that they had not horrible punishments as it fell out afterwardes but that God by his infinite goodnes ouercame the naughtinesse of men To bee short let vs note that when God giueth vs his promises after that maner they shal seeme to be disappointed of their effect and performāce through the vnthankfulnes of y e world for y t there are a great many which refuse Gods goodnes shut the gate against him so as they be not partakers thereof That is the cause why God sheweth not himself liberal towards vs any more For if we could skill to inioy his goodnes surely he would alwayes outgo our expectation all our wishes But what We will haue him to content vs and to please vs in all cases and in the meane while it should seeme that wee haue conspired against him to keepe him back from doing vs good Therefore let vs not thinke it strange if God perform not his promises which he hath made vnto vs with his owne mouth for we our selues be y e cause thereof Neuerthelater although the world be so malicious and froward that to all seeming men woulde wilfully disappoint all Gods gratious dealings yet notwithstanding let vs not doubt but that there shall euer be some smal number whom God wil maintaine Onely let vs indeuour to liue vnder Gods wings that we may be preserued by him suffer him to dwell betweene our shoulders Wee heare what warning S. Paul giueth vs thereof 〈◊〉 6.9 〈◊〉 7.34 how he saith y t we must beare the Lorde both in our bodies in our soules True it is that there is not now any material tēple builded any where wherein to do sacrifice but euery of vs is y e temple of God and that is with condition that wee shoulde beare him according to S. Paul◠saying who vseth the same word And how do we beare him In knowing that it belongeth to him to be the soueraine to raigne ouer vs and to haue al preheminence that it behooueth vs to bow downe our neckes to receiue his yoke and to obey him in al respects And if we do so let vs not doubt but that God watcheth for vs cōtinually so as all the assaultes and temptations of the world shall not preuaile any thing at all against vs. Insomuch that although we be like to perish a hundred times yea and to bee ouerwhelmed yet will he vtter forth his power to preserue vs and we shal be saued in the mids of death so as we may keepe on our course stil. When thunder seemeth to come downe from aboue nothing is to bee seene vpon earth but confusion euerywhere then let vs not doubt but God giueth vs incomprehensible safetie Thus much concerning the tribe of Beniamin Now commeth Moses to the tribe of Ioseph and saith That his lande shal be blessed of God with the delectable fruites of the Sunne with the fruites of the Moone with the pleasures of the Deaw from aboue and of the depths from beneath that is to say of fountaines and watersprings which giue moisture and nourishment to the earth That his honour should be as the firstborne of a bull that he shall haue excellent hornes wherewith to push against his enemies that hee shall haue the olde mountaines and the pleasant hilles where shal be nothing but sweetenes And afterward in the end it is saide That all these things shall come vpon the heade of Ioseph vppon the Crowne of the heade of the Nazarite of his brothers Here we may see how the intent of Moses was to cofirme the things that Iacob had spoken afore for he vseth many of the same words which are in the nine and fortith Chapter of Genesis Gen. 49. Partly then Moses doeth but make a rehearsall of the things which had beene written in the person of Iacob and that is not superfluous but God reneweth and ratifreth his promises to the ende they should be the more assured And such confirmation also was needfull to the intent that the other tribes shoulde not grudge against the tribes of Ioseph Wee knowe that the people of Israel were verie full of quareling and rebellion and that it was a verie harde matter to holde them in awe Nowe Iacob had giuen dubble portion to his sonne Ioseph because hee had two children Ephraim and Manasses Hee had saide that Ioseph shoulde represent two heades in the house Nomb. 18.20.21 because the tribe of Leuie was excluded and had no portion in the Lande but onely tooke the tenthes and Offerings Their successours therefore might haue saide In deede it was the will of our father Iacob to giue this aduantage to his sonne Ioseph howbeit that was vppon ouer earnest affection because Ioseph had succoured him in his neede and fedde our fathers in the time of famine But what Shoulde they therefore haue two heads here and we bee so much abated Because the people might still haue pleaded for the partition which had bin assigned and haue striuen when they had bin come into the Land of Chanaan Moses confirmeth the thing which had beene declared afore that is to wit that Ioseph should hold still the portion y t had bin giuen vnto him represent two chiefe houses in y e linage of Iacob that there should be ten thousands of Ephraim thousāds of Manasses We see now to what purpose Moses rehersed y e words of Iacob And let vs marke also that whereas he saith that he is the Nazarite among his brethren the word which he vseth may bee taken for a Crowne as if he shoulde say Hee shall be the glorie of his brethren True it is that this continued not for euer it was but a temporall dignitie because that in the end it behooued the tribe of Iuda to attaine to the royall scepter and to haue the soueraintie ouer all the whole bodie And then was Ioseph also brought vnder obedience But yet for a time hee was the crowne of his brethren Yet notwithstanding he setteth downe the worde of Separation So then he was separated from among his brethen not in that hee was solde into Egypt as some haue expounded it for that is cleane contrarie But rather hee is termed a Nazarite in way of honour for that God had chosen him and shouled him out by himselfe so as hee was not of the common sort but had as it were a first begottenship in respect whereof he tooke double portion of inheritance That is
example And in his owne person hee hath set vs as it were a looking glasse before our eyes to shewe vs that we must followe the order that God hath set and not swarue from it at all If wee doe not so it is an vntolerable vnthankefulnesse We knowe what infirmitie is in our selues not onely in some one point but in all things are wee so fraile as is pitie to see But our Lorde hath well prouided for all our needes and giuen vs remedies for them As for example hee hath giuen vs meate and drinke to maintaine this transitorie life of ours hee hath ordeined Magistracie to gouerne vs hee hath ordeyned the ministerie of his worde to rule our soules and hee hath giuen singular giftes of grace to seuerall persons so as they bee able to giue vs counsell and to comfort and incourage their neighbours and to helpe them at their neede What is to be done then Whensoeuer wee bee cumbered or in any perplexitie let vs looke that wee vse the meanes of remedie that GOD giueth vs yea and to vse them alwayes in his feare For wee may bee abused as wee haue seene What is to bee done then We must not turne aside nor stoppe for such as haue neither right nor reason in them but euerie of vs must further himselfe by such meanes as God giueth him euen as though hee were going to God himselfe And that will make vs to vse the order of Lawe lawefully which thing men doe not nowe And it is a point well worthie to bee marked to wit howe men may repulse iniuries and howe they ought to behaue themselues when any of vs findeth himselfe intangled or in perplexitie let vs pray to God to direct vs. If wee did so surely wee would not goe to lawe but with trembling and wee woulde say in our selues I goe now to present my self as it were before my God But howe goe men to it noweadayes Rather to seeke a cloke for all naughtinesse so as there is neither craft nor spite nor any other wickednesse which is not to bee founde there And why For without hauing any regarde of God there is nothing thought vppon but howe to beguile men or howe to winde them in by some wicked practise So much the more neede therfore haue wee to marke well what is saide here that is to wit that according as God hath ordeined states and degrees among men so must men dispose things and direct them by the order that God hath set and established And for a conclusion let vs also wey well this which Moses addeth in the ende namely that hee had taught the Iewes all thinges which they had to doe When hee saith so it is all one as if hee shoulde protest that they coulde not but know that they sinned not through ignorance neither coulde say I tooke it to haue beene otherwise I knewe not what was to bee done You knowe saieth Moses there is no let but in your selues for I for my parte haue beene faithfull full to Godwarde since the time that hee did put mee in trust to instruct you I haue taught you as hee commmaunded mee nowe therefore you cannot haue any excuse to hide you withall And if Moses had such a care to teach the people in respecte of the earthly gouernment no doubte but hee was yet more diligent in teaching them the doctrine of saluation That is the first poynt whiche wee haue to note Doth Moses tell vs that hee did not conceale nor hyde any thing from the Iewes in the thinges that concerned their worldlie dueties for the mainteyning of some order and humaine honestie among them Then is it much more likely that hee first preached to them the grace of God and afterwarde shewed them the rule of good conuersation and there withall tolde them of the couenant of saluation which GOD had made with his people It is certaine that nothing was concealed in that behalfe but that he vsed an exquisite diligence so as hee lefte not the Iewes in doubt without due warrant how to behaue themselues to God-ward Nowe then if Moses discharged his duetie after that sort wee must conclude that the Lawe was a sufficient doctrine to instructe the people and that hee vsed not anie shiftes to carie them heere and there Afterwarde came the Prophetes which added yet a greater lighte Last of all the Gospell was preached through the whole worlde Nowe then can wee say that our Lorde hath not taught vs sufficiently and that all the Prophetes and the Apostles yea and Iesus Christ himselfe haue giuen vs but halfe an instruction Can wee say so No that were too vilanous a blasphemie Nowe therefore let vs haue our eares open to hearken to our GOD and he will be a good schoolemaster to vs and let vs bee contented with the doctrine that is conteyned in the holy Scripture For there wee haue so perfect wisedome as no fault can bee found with it Consider well therefore what we haue to marke vppon this streine to the ende that euerie of vs may indeuer to profite dayly more and more And if there bee any ignorance in vs let vs assure our selues it is through our owne fault in that we bee as blinde wretches vntill God haue inlightened vs through his grace Therefore it behoueth vs to pray him to open our eyes by his holy spirite And on the other side let vs not stop our eares against the thinges that God speaketh nor pretende ignorance to excuse our naughtinesse But seeing that God telleth vs that he hath shewed vs all thinges by his worde which wee ought to doe let vs holde vs to it without coueting any nouelties and without fond curiositie for we shall neuer scape from him and therefore let vs not be gadding to receiue euerie newe toy that is offered vnto vs. And so let vs ponder well the thinges that wee haue to marke vppon this text to the ende that for asmuch as GOD hath nowe giuen vs a confirmation of his Lawe and of his Prophisies and directed vs to the right marke wee may take the Gospel alwayes for our guide in wayting till he haue gathered vs together into his kingdome Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faults praying him to make vs feele them better to the ende we may returne to him with true repentance and being ashamed of our selues flee for refuge to his mercy and that forasmuch as we knowe hee hath set it forth most largely and abundantly in our Lord Iesus Christ wee may resort to him the more boldely seeking continually for the great treasures which he hath prepared for vs in his kingdome And beseeching him to guide vs so hencefoorth with his holie spirite as we may liue in his feare framing our selues vnto his righteousnesse and seruing him according to his holie will so that although wee might be hindered by the stumbling blockes and cumberances which wee see in the worlde yet
yet shall we not cease to goe on still And why Because the hope which wee shall haue gathered of Gods former making of vs to feele his goodnesse will serue to carie vs ouer all tempestes in the middes of the sea it will be as a boate or as a shippe or as a bridge to conuey vs safely ouer To bee short wee shall haue wherewith to strengthen vs continually so wee shutte not our eyes at the assistance which God sheweth vs dayly Thus you see generally what wee haue to gather vppon this saying of Moses A non the matters shall bee layde out more particularly by similitudes Let vs proceede to the things that he addeth namely that being come to the hill of the Amorrhytes he saide Let vs possesse the Lande which the Lord our God and the God of our fathers promised vs. For it is here before vs that is to saye at our commaundement as hee had said afore for this is but a repetition of that which were haue seene already And heere Moses setteth forth the promise that God had made vnto the people to the end to assure them of the Land in such wise as they shoulde bee out of all doubt that it was their owne And why Because it had bene promised them of God Beholde saith he thy God ment not to lye to thee nor to beguile thee and therefore thou maist assure thy selfe that the thing which hee hath spoken shal be performed Marke that for one point Neuerthelesse to the ende that the people may the better vnderstande that they were not to possesse the lande for their owne deserts sake hee telleth them expresly It is the God of your fathers that doth it For the Lande was promised as well to Abraham as to Isaac and Iacob before the Iewes which then liued were borne Therby then are they put in minde that they had not deserued such a benefite at Gods hande but that it proceeded wholly of his free goodnesse And so much the more were they to blame in that they had felt such experience of Gods goodnesse and their sinne also was so much the heinouser in that they acknowledged not the mercie that he had vsed towards them That then is the effect of Moseses meaning heere But we haue to note herewithal that although the promise was then growen olde yet had it not lost his force neither ceased it to liue still though Abraham Isaac and Iacob were deade True it is that the promise which had beene made was not spoken to them that were presently aliue at this time they to whome it was spoken that is to wit Abraham and the Patriarks were all deceased But Gods promise his truth die not with men they haue not the course of a transitoritie and flightfull life as wee haue Therefore let vs marke well that whereas God had promised the lande to Abraham for him his heires and successors that shoulde descende of his race although Abraham was rotten in the earth and they that followed him together with all the Patriarks were consumed to powder and dust yet the worde that GOD spake continued still and forewent no whit at al of his force This I tell you is a point which wee ought to marke well For it is nowe long ago since the Lawe was giuen so that if we haue an eye to the oldenesse thereof it will seeme to vs to bee an outworne and deade thing About a two thousand yeares after that the Gospel was published to the worlde and wee see that manie yeares yea many hundred yeares are passed since Then if wee shoulde measure Gods trueth by time wee might thinke it to bee a thing as good as buried and quite and cleane forgotten Moreouer they that first caryed the Gospell abrode are deade long agoe but yet must we beare in minde that Gods trueth is euerlasting and that although men be corruptible and passe and vanish away yet the doctrine of saluation abydeth alwayes vnappayred so as the force thereof abateth not at all That is it say I which we haue to beare in minde For although it was in olde time that GOD spake to Moses and the Prophetes and although it bee nowe long agoe since the Gospel was delyuered to the Apostles yet must we receiue the doctrine therof nowadayes as being in full force still And that so much the rather in respect of this saying of the Apostle Heb. 10.20 that our Lorde Iesus Christe hath made the way fresh by his bloude They that liued vnder the Lawe and the Prophetes ought not to haue despised the trueth that had beene manifested to their fathers though it was done long time before and yet did not God discouer it so openly to them as hee doth to vs. It is not for nought then that the Apostle saieth that the way which Iesus Christ made is freshe And why sayes hee so His meaning is that the bloude of our Lorde Iesus Christ cannot drye nor putrifie but is alwayes freshe in rememberance before God to the ende that wee shoulde bee assured of his trueth which hee hath sealed with his death and passion Seeing then that we haue such a pledge we ought to be so much the forwarder to receiue Gods truth forasmuch as wee perceiue that the force and vertue thereof dureth for euer Nowe must wee marke further howe Moses saieth heere Thy God hath promised thee the lande It is before thee possesse it By these wordes he betokeneth that wee must rest wholely vppon that which God saith and not stande scanning after our owne fancies For if men content not themselues with the thinges that God speaketh to them where shall they seeke for greater certeintie Or when they haue sought it where shall they finde it But it is an offering of too greate wrong to our GOD when wee bee not satisfied with his vttering of his will and with his warranting of the same vnto vs. For if therevppon wee bee still wauering and doubtfull what else is such vnbeliefe but a replying against Gods trueth as though hee were not faithful or as though he went about to abuse vs by alluring vs with vaine hope So then let vs marke well that all our life long wee must content our selues with Gods worde and when we haue it wee must followe it without seeking any further For looke howe many doubtes and mistrustes wee conceiue so many ouerthwart nippes and priuie vpbraydings doe wee giue vnto GOD as who shoulde say there were no certaintie in his saying But wee knowe that nothing is more peculiar to him than his trueth And so as much as in vs lyeth wee make it a thing of nothing Therefore it is a verie profitable warning when hee saieth The Lorde thy God hath promised thee the Lande For hee speaketh still in generall meaning that we must all our life long hold this rule of sticking simply to the word of God A non the things shal be laide foorth particularly as I saide afore But let vs marke
a byrde to shewe vs the passing fatherly care that he hath of vs I pray you ought not wee to bee rauished with wonderment when God stoopeth so vnto vs to make vs perceiue the loue that hee beareth vs and the fauour that hee meaneth towardes vs yes surely For what a maiestie importeth this worde GOD And what are the birdes and vnreasonable creatures Nothing And yet notwithstanding beholde God loueth vs so greatly that to expresse the loue which he beareth vs and to witnesse his goodnesse towardes vs hee lykeneth himselfe to a byrd and vs to his little ones Sith wee see this let vs learne to magnify the goodnesse and infinite grace of our God better than wee haue done heretofore and let euery of vs awake and inforce himselfe to consider them throughly For wherefore is it that our God transfigureth himselfe in such sorte but to reproue our vnthaÌ„kfulnesse because we be so ouer grosse and dulheaded as we let the benefites slip which he bestoweth vpon vs and digest them not to conceiue the goodnesse of them and to take heede of them That is the cause why he setteth them before vs after that fashion And we see also how our Lord Iesus speaketh of himselfe in bewayling the destruction of the Citie of Ierusalem Mat. 23.37 Howe oft saieth he would I haue gathered thy little ones vnder my winges and thou wouldest not There our Lord Iesus speaketh not as man but sheweth y t inasmuch as he is the euerlasting God he played the part of a henne towardes the Iewes and had his winges stretched out to haue brooded them and that they on their side played the wylde beastes that woulde not bee tamed When wee shall once haue knowen the fauour of our God towardes vs let vs beware that it be not so defaced as we may iustly bee accused of vnwillingnesse to suffer our God to gouerne vs peaceably What is to bee done then Seeing that our GOD sheweth himselfe so louing and kinde hearted that he protesteth himselfe to bee as a father towardes his little babes in bearing with our feeblenesse and infirmities and seeing that he saieth by his Prophet Esay Esa. 49.15 that although all the mothers in the world should forget their children yet would not he forget vs and seeing he stoopeth so lowe as to liken himselfe to an Eagle and to a Henne to shewe that he taketh vs for his chickins and birdes let vs looke that wee yeelde vnto him lay our selues as it were in his lappe praying him to beare vs and to releeue our infirmities that we may be comforted at his hand as he is readie to doe if wee flee to his mercie for succour Thus ye see what wee haue to doe for the well putting of this doctrine in vre But Moses addeth yet one point more for the better confirming that God had as it were borne his people in his armes saying That a night times he appeared to them as in a pillar of fyre and a daytimes hee appeared to them as in a Cloud Wee knowe that Gods shewing of these two visible tokens was to the end that y e people should bee assured of his presence and those tokens were requisite for the leading of the people For else in the night they should haue bene flighted with the wildernesse which was verie dreadfull as I haue declared alreadie God therefore did giue them light by night whereby he shewed that he was continually with them And bicause they were in a hotte and drye Countrie he did spred a cloud ouer them in the day which shadowed them from y e burning of the Sunne Wee see then that these two tokeÌ„s of Gods presence serued fitly for the easing of the Iewes and that in all these dooings they felt his fatherly goodnesse Againe the moe of such figures they had the more were they conuicted that GOD had gouerned them and that he had a continuall care of their welfare And therefore doth Moses make expresse mention both of the fire and of the cloud saying that neyther night nor day GOD had euer forsaken them so as they could not but knowe that he was with them and that his grace accompanyed them as he sawe meete and expedient for them But by the way wee must note that although wee in these dayes haue no such figures as the Iewes had vnder Moses yet notwithstanding GOD giueth vs the thing that is of equall value according also as Saint Paule sheweth 1. Cor. 10.2 saying that the cloud and the fire were a kinde of Baptisme to the auncient fathers And the chiefe thing that GOD meant to shewe vnto them thereby was that although as in respect of their bodyes they were guided with fire by night and had a cloud spred ouer their heades by daye yet Gods meaning was not to haue them stay vpon these temporall benefites but to leade them further Then were they baptized in the cloud And what haue wee now adayes Doeth not Baptisme warrant vs Gods presence more certeinly with a greater vertue than did that auncient figure Yes surely if all thinges bee well considered For wee must not stay our eyes vpon the water but forasmuch as y e bloud of our Lorde Iesus Christ was shed which is a spirituall washing vnto vs therein God sheweth himselfe more familiarly vnto vs now adayes than he did to such as liued vnder Moses True it is that wee haue not the like myracles but in the meane while howe excellent was the Maiestie that appeared in the person of our Lorde Iesus Christ How excellent were the myracles that he wrought To bee short howe highly ought wee to esteeme the death and passion that he suffered Rom. 1.4 Againe haue wee not a passing excellent recorde of his Godhead in his râ—sing againe from death Seeing then that wee haue the whole fulnesse of Gods Maiestie in the person of our Lord Iesus Christ and that not in shadowe onely but in very substance as Saint Paule declareth to the Colossians Col. 2.9 I pray you were it not too shamefull a thankelesnesse in vs if wee shoulde not bee throughly resolued that our God hath vttered himselfe sufficiently vnto vs to cause vs to rest wholly vpon him and to trust in his power Thus yee see wherein we resemble the Iewes as touching the cloud whereof Moses speaketh here and as touching the pillar of fire Furthermore if wee consider well howe our Lorde guideth vs wee shall finde that the Cloud and the pillar of fire serued not the Iewes more than the gouernment that is stablished in the Church at this day serueth vs. Whereas that people had the pillar of fire by night and the Cloud by daye wee must vnderstand that in so dooing GOD meant not to blesse them for that one time onely For what had the Iewes bene the better for it if it had not made them to knowe that God was their gouernour all their life long Now then wee cannot goe one
the time of the abominations of the Popedome so that to speake properly it should seeme that men become diuilles after their hearing of the Gospell What is it I pray you that a man shall see yea and that commonly That there is now no more loue of God no nor countenance of louing him that Religion is let alone colde and dead and that there is no more zeale in vs than in a timberlogge It is apparant then that Gods word is now adayes stained and defyled with our iniquities in so much that whereas wee should bee as burning Lampes to giue light to the sillie ignorant soules wee giue them occasion of stumbling Againe on the other side we see how the faithlesse doe fight against God seeking nothing else dayly but to ouerthrow his trueth and to cause it to be quenched out that it might neuer be spoken off more Seeing then that the whole world is so malicious and that as well the one sort as the other doe make open warre against God continuing still in their stubbornnesse which increaseth from day to day must not God after he hath waited for some conuersion and amendment execute his vengeance vppon vs as wee deserue Ye see then after what manner it behoueth vs to prepare our selues considering that wickednesse is so great nowe adayes and so farre past hope of recouerie But yet therewithall let vs comfort our selues and looke also that in punishing the offenders God will not fayle to keepe still some seed to himselfe so as he wil alwaies haue some little flock to cal vpon him and to worship him Let vs not doubt then but that our Lorde will alwayes maintaine his Churche to the intent to shewe himselfe sooth fast Although all thinges seeme forlorne and brought to confusion yet will God worke after such a fashion as wee shall see in the ende that he hath had a regard of his promise and that he will shew himselfe faithfull and prooue himselfe so in deede But let vs marke well that the Churche shall not alwayes be visible so as wee shall perceiue it It shall seeme nowe and then that all is come to nought Like as when God made the people to turne backe againe he said vnto them Get ye into the wildernesse towardes the red Sea as though they should haue returned againe into Egypt Here is such a great confusion as it might well seeme that he minded not any more that the land of Chanaan shoulde bee giuen for an heritage vnto those to whom it was promised Ye see then that for a time it seemed that God had falsified his promise and that there was not any more hope that the children of Abraham should haue entered into the place that was promised them Euen so shall it fall out with vs as in deede it is come to passe For when God withdraweth his light out of the worlde it will seeme that there is no more any Church at all If a man looke round about him he shall see that all is gone to hauocke And in good faith what desolation was there in the time of Poperie Yea and euen still at this day a man myght thinke that all shoulde goe to ruine and decaye But let vs marke that it is all one as if God shoulde cause those to goe backe againe which are not woorthie to goe forewarde and that yet notwithstanding he ceasseth not to holde on in such wise as his Churche shall still bee maintained and preserued Howbeit not that the same can bee discerned with the eye or perceiued by man but wee must shut our eyes vntill our Lord doe worke after his owne maner that is to say wonderfully beyond all our expectation and beyond all that we bee able to conceiue Thus you see howe wee may comfort our selues in this that although wee see it is not possible but y t God must not cast some horrible punishment in these dayes vppon mens wickednesse yet neuerthelesse hee will alwayes reserue some people to himselfe so as the thing that he speaketh by his Prophet Ioel shal be seene continually 〈◊〉 2.30 Though heauen and earth saith he do goe together though the sunne be darkened though the moone drop bloude though the starres lose their light and though the earth remoue yet for all that whosoeuer calleth vppon the name of the Lorde shal bee saued GOD will preserue them whom he hath chosen to call vppon him and albeit that their life bee hidde yet will not God faile to heare them in the end and to shewe them that hee neuer was vnmindefull of his promise but that he had a regarde of himselfe notwithstanding that men were not worthy to haue any one drop of goodnes and mercy offered vnto them This is the matter in effect which we haue to remember in this first place But herewithall we must marke the othe that God made against the Iewes Psal. 95.7 Heb. 3.7 4.7 as it is set downe in the Psalme and afterwarde applyed vnto vs by the Apostle saying To day if ye wil heare his voyce harden not your hearts as your fathers did in the wildernesse vnto whom I sware in my wrath that they should not enter into y e land y t was my rest We see how it was y e wil of the holy Ghost that the Iewes should in al ages be mindful of this disobedience that had bin committed and that therevpon they should remember that for the same their fathers were bereft of the benefit that had beene promised them and shutte out from Gods rest For as I saide afore this serued not for the Iewes only but the Apostle applieth it also to our time God then directeth his speech to vs at this day Therefore wee must haue our eares open to hearken vnto him wee must not driue of from morrowe to morrowe wee must seeke no delay as soone as God speaketh wee must be readie to learne and not harden our heartes against him Whereby wee bee put in minde that there is nothing which hindereth our obedience vnto God but our own resisting of him through a certaine wilful frowardnes For he for his part applieth himselfe in such wise vnto vs as hee beareth with our rudenesse and infirmitie So then all they that are taught by the Gospell shall obey God without gainesaying if they poyson not themselues through a certaine wilful frowardnesse to withstande God and to driue backe his grace That is the cause why we be expresly warned not to harden our heartes Yea verily for wee must not think that God will suffer his grace to bee so scorned and dalyed with and set light by If he were inflamed with anger against the Iewes for refusing to enter into the Land of Chanaan if we nowadayes doe playe the restie iades and fall to kicking let vs not thinke that such vnthankefulnesse shall scape vnpunished And in good sooth if the Iewes were so punished at that time that all the sorte of them came to nought
they were begotten of incest yet was hee chastised as he deserued for his tendering of his owne ease and commoditie too much Hereby wee bee taught to brydle our desires and not to be ouer greedie vppon any fleshly commoditie when wee see we may haue it at aduauntage If God giue it vs let vs accept it but let vs beware that our affections be not too inordinate as they coÌ„monly be Thus much concerning the wordes wherewith Moses vpbraided the children of Gad Ruben and the halfe tribe of Manasses Now herewithall we haue to note this saying of his That he gaue them the Countrie in partision for it should seeme that he taketh vpoÌ„ him here to doe that which belonged to God What was Moses Was the land his to giue By what title could he bee named Lord of it He is in that respect but as a member of y e body True it is that God honoured him so much as to make him the head of his people Psal. â—â— But in the meane while how is the Land named Gods rest that is to say the land that God had assigned his people to rest in It is not sayde to bee the rest of Moses but the rest of GOD. Seeing then that this land was in the hande of GOD shoulde Moses boast himselfe of the giuing thereof Wee must not thinke this straunge for when Gods seruaunts speake so they chalendge not aught to themselues but shewe in what trust they be put and what charge is committed vnto them by meanes whereof they separate not themselues from God If a man be sent from a prince with authoritie to doe the thinges that hee hath in commission hee taketh vppon him the name of the Prince as in way of borrowing and saieth I ordeine this I appoint this I commaunde this I will haue this executed And he that speaketh after that manner meaneth not to derogate his masters authoritie Euen so doe Gods seruauntes for they knowe that hee hath ordeined them as his instrumentes and imployeth them in his seruice so as they doe nothing of themselues their master is hee that ouer ruleth them That is the cause why Moses saieth that hee hath giuen them their portion yea verily not taking himselfe as another mortal man but as one whom God had set in his own place and which did all thinges in the name of God And so yee see what wee haue to beare in minde It is a verie profitable doctrine for vs for it extendeth further than so And for proofe therof if wee had not the same rule what woulde become of the gouernement of the Church Wherefore are wee baptised â—ph 5.26 but to bee washed from all our spottes that wee may bee pure and cleane before God that wee may be members of Iesus Christ y t we may be clothed w t his righteousnes to be short that we may be renewed by the holy ghost â— Cor. 12.13 â—al 3.27 â—om 6.4 â—ol 2.12 â— 1 Nowe lyeth it in y e mortall man that baptiseth vs to giue vs al these things No if we consider him but as a man in his owne peculiar person But sith it is Gods will that the ministers of his word should baptise in his name baptisme must needs haue that vertue notwithstanding that it be deliuered vs by the hande of a man And againe as touching the Lords supper we see howe our Lorde Iesus Christ doeth shew himselfe there to be the foode of our soules â—att 26.26 Iohn 6.51 Nowe is there any creature that can make vs partakers of so great a benefite No surely But it is certeine that the supper is not a vaine thing therefore when we come to receiue it wee must consider that the minister though he be a man is not separated from Iesus Christ. And in the preaching of Gods worde wee see the like â—â—ke 1.16 â— 79. It is saide that the ministers are sent to inlighten the blinde to deliuer prisoners to forgiue sinnes and to turne mens heartes Howe so for those are thinges that belong all onely vnto God And in verie deede if a man shoulde goe about to bereaue him of the least part of those thinges it were an vtter defacing of his maiestie For nothing is more peculiar to him than the forgiuing of sinnes Likewise doeth he reserue to himselfe the turning of mens heartes Yet notwithstanding hee communicateth all those titles to such as he hath ordeined to beare abrode his worde 〈◊〉 â— 27. 〈◊〉 5.21 〈◊〉 18.37 〈◊〉 31.18 telling them that he separateth not himself from them but rather that hee vseth them as his handes and instruments And in this case men must not muse vpon the thing that they see but they must lift vp their eyes aloft by faith We see then what rule wee ought to drawe out of this text where Moses saith that hee gaue the lande in possession Namely that he treateth not of his owne person to vaunt himselfe but onely sheweth that hee had put the tribes of Gad and Ruben and the halfe tribe of Manasses in possession of those two kingdomes by Gods authoritie according to the commission that he had giuen him Howbeit to the ende that the profitablenesse of this doctrine may bee the better knowen let vs marke in one worde that it expresseth vnto vs the power that is in Gods worde namely that it is not a fleeting sounde but that it hath speedy execution accordingly as we see that when the Prophets threaten the citie Ierusalem Ier. 4.5.16 and 32.2 they say they haue besieged it and beaten it down alreadie And howe is that By dreames and visions This should seeme to be a plaine mockerie Yea but in the ende it appeared that it was not a rolling of their tongues onely but that they should not haue had a greater meane or power to rase the Citie of Ierusalem though they had had a great hoste of men For by what meanes did the enemies bring it to passe By vertue of the Prophesies So on the contrarie parte when they speake of making the people to prosper their manner of speeche is that all impedimentes are remooued Esa. 37.33 and their enemies ouercome And howe is that Because Gods worde is vaine So then let vs vnderstande that it is greatlie to our profite to bee tolde that when Gods ministers speake they cast not foorth a fading sounde but such a one as is matched with effecte and therefore let vs bee edified thereby to our saluation Sith wee knowe that the remission of sinnes is not preached vnto vs in vaine it ought to assure vs. Come wee to a Sermon Is Gods grace offered vs Is it tolde vs that Iesus Christ hath made amendes for vs to ridde vs out of the cursednesse wherein wee were When wee bee certified of these thinges it is all one as if they were put into our handes Why so For when GOD sendeth messengers to tell vs his will hee matcheth such force
shall keepe c. 7 For what Nation is so great that hath Gods comming so nie it as the Lord our God commeth vnto vs in all thinges that we call vpon him 8 And what Nation is so great that hath so righteous ordinances and lawes as all this lawe is which I set before you this day 9 Therefore take heede to thy selfe and keepe thy soule diligently that thou forget not the thinges which thine eyes haue seene nor let them depart from thy heart all the dayes of thy life but teach them to thy sonnes and sonnes sonnes 10 Forget not say I the day that thou stoodest before the Lorde thy God in Horeb when the Lorde saide to me gather me the people together IT was declared to vs yesterday that forasmuch as GOD seeth that we know not howe to liue hee taketh paine to teach vs and doth it in such sort that as manie as list to obey his doctrine haue a perfect rule to deale by And at this day it is long of none but our selues if we be not wise and well aduised to guide our selues For wee haue a God that will not faile vs and his worde is a sure rule for vs. But heere in wee see mens leawdnesse and vnthankefulnesse in that they cannot finde in their heartes to submitte themselues vnto God but will needes bee wise in their owne conceit and still follow their owne inuentions Yet notwithstanding this maxime cannot bee rased out by men namely that wee haue neither wisedome nor discretion except wee haue profited in Gods schole And therefore we be warned heereby to holde our selues simplie to Gods commaundementes For as soone as wee fall to adding of any thing to Gods worde it is by and by but corruption and when wee bee out of those boundes wee can doe nothing but stray Neuerthelesse a man might make a question heere howe Moses coulde say that the people of Israel should bee counted sage and wise among all Nations seeing wee knowe that the heathen did glorie in their owne follies and superstitions Rom. 1.22 euen in despite of the lawe Seeing the Infidels were so proude that they reiected the good learning of the Lawe and rested vppon their owne fonde toyes it shoulde seeme that this was not accomplished in such wise as Moses speaketh of it heere But wee must wey well the speech that is set downe heere that is to wit that the nations which shoulde heare the Lawes in such wise as God had giuen them shoulde say beholde heere an excellent and noble people Nowe as for those that held scorne of Gods law and were caried away with pride and ouerweening did they euer vnderstande what Moses had saide vnto the people No. So then yee see that the question is resolued in this wise namely that as many of the heathen as had knowen and tasted well the doctrine that God had deliuered to the people of Israel confessed as truth was that Gods chosing of a certaine people for himselfe was a great and singular priuiledge But verie fewe of them vouchsafed to consider that for all of them lay weltring still in their owne dung And although it was apparantly seene that the people of Israel had a seuerall lawe and Religion by themselues yet did all men shut their eyes and stoppe their eares And that was the cause why they made no reckening of so great a benefite Now herewithal Moses sheweth in two things how greatly the people ought to haue esteemed of the grace that was giuen vnto them For let vs saith he bee compared with the rest of the worlde and it shall not bee founde that those which worshippe Idolles doe finde such power among them as to bee succoured at their neede Psal. 50 1â— or that their Gods whom they call vppon bee so familiar with them There will no such thing be found For as soone as we pray vnto our God and resort vnto him wee feele him neere vs by and by Yee see then an inestimable benefite Againe wee haue his lawes and Statutes which hee hath giuen vs wee haue his righteous ordinances all others doe but goe astraie True it is that they weene they do wel but in the meane while they haue no certaintie in their religion for they haue no trueth concerning God Therfore let vs consider the good that hee hath done vs to the ende wee may inioy it For all this is treated of by Moses to the intent it shoulde bee applyed vnto vs and we learne to serue our God with y e greater zeale and to holde our selues in awe For the setting of his benefites and gratious giftes afore vs is one of the wayes whereby God intendeth to winne vs to him And it is a shame for vs if wee serue him not seeing hee hath chosen vs and adopted vs to bee his children Thus much concerning the first part where it is saide that other nations haue no Gods that come so nigh them This saying as I haue touched afore is meant of Gods helping of his people of Israel as ofte as they called vppon him yea and oftentimes also euen before they required it Esa. 65.23 after which manner wee see that hee dealeth with vs also Hee thinketh vppon vs whyle wee bee asleepe hee watcheth for vs and hee maketh vs to feele his succour at our neede Neuerthelesse in telling them that God will succour vs euen in all thinges that wee require at his hand his intent is also to incourage folk to call vppon God and to make them to blame themselues for their owne negligence whensoeuer they bee destitute of helpe and succour at Gods hande and to doe vs to vnderstande that Gods forgetting of vs is for that wee flee not to him for refuge as wee ought to doe ne seeke vnto him who is alwayes readie to helpe vs at our neede Thus yee see that the intent of Moses was to exhort the people to prayer and supplication and therewithal to shew that God had alwayes shewed himselfe at hande vnto such as had returned to him It is not so with any of the Gods of the heathen If this saying were well obserued the wretched worlde woulde not ouershoote it selfe so farre as it doeth Wee see what windlasses men make to seeke saluation but there are very few which goe right forth vnto God and yet doeth hee allure all of vs the way and the gate is open Whereof is it long that wee goe not on It is for that euen of nature wee desire to bee deceiued Wee see howe all men doe deuise patrones and aduocates to themselues and it seemeth to them that they cannot bee disappointed when they haue their owne deuotions after what sort soeuer it bee Thus doe men wilfully beguile themselues and runne gadding vp and downe But when they haue toyled them selues neuer so much in the ende they finde themselues ouer weried yet y t they haue gained nothing by all that euer they did Wee see them howe it is not
which belongeth not to vs that is to witte the choice and libertie of making images of God for men to worship or to cast the wood into the fire to make the potte seethe and such other lyke thinges For it is too much against reason Furthermore let vs also take heede to our selues For assone as we begin to intangle our selues in our own imaginations by and by there foloweth a sea of folish thoughts which make vs to run gadding heere and there so as they carry vs quite cleane from God If men knew their owne nature surely they durst neuer aduenture to make any image I told you at the first that wee ought to know God that the same knowledge would be a good bridle to holde vs in simplicitie and to make vs to preuent all superstitions And when wee enter into our selues that also ought to teach vs well that it is a turning of all thinges vpside down when wee make any Image of God For what is the cause that men are so eagre to haue some representatioÌ„ of God but for that they cannot mount vp into heauen for asmuch as their wits goe groueling downeward and are alwayes wedded to the earth And therfore would they haue God to come downe vnto them Now it is true y t God commeth downe vnto vs howbeit that is after his owne maner and not at our appoyntment And he must bee faine to stoope vnto vs because we cannot mouÌ„t vp vnto him but yet he keepeth such a fashion measure y t therewithall he lifteth vs vp to him We for our part could finde in our hearts y t God were as ye would say vnder our feete so as wee might treade vppoÌ„ him and y t is the cause why we haue idols For y e beginning of idolatrie spraÌ„g of this y t men feeling their own infirmitie would needes haue God in such wise as their owne wit was able to brooke Now their wit styeth not high but rather rucketh beneath vpon y e grouÌ„d And therefore although men had no idols at all yet is idolatrie in them they haue y e seede of superstition inasmuch as they would haue God to fashion himselfe to their lyking Nowe then seeing y t this naughtinesse is rooted in vs already must not y e mischiefe become dubble wheÌ„ we meete w t an obiect that is to say when we haue any thing to set vs foreward wheÌ„ any new occasioÌ„ is ministred So theÌ„ if there be any idols or images to portray or represeÌ„t God it cannot be but y t men shal be dubble seduced Seing they be to much inclined thereto of nature it is a great inforcement wheÌ„ they be further driueÌ„ foreward by y e thing y t they beholde Therefore if we wist it were such a vice surely we would abhorre idolatrie knowing y t it turneth vs quite away from God Ier. â—â—â— And for the same cause doth the prophet Ieremy say that there is nothing but doctrine of falshood in Idols Abacâ—â— and the prophet Abacuck verifying the same comparing idols with the liuing God sayth that they be a schoole of lyes But yet for all this the Papistes will affirme that images are laymens bookes and that because all men cannot reade nor are clearkes there must be some helpe for the ignorant Very well if a representation of God be made that is a booke that is as good as the Byble say the Papists and it is their chiefe ankerholde that they flee to in this case True it is that this shifte is not of their owne deuising it was deuised by a man not wicked of himselfe notwithstanding y â— he was somewhat atteinted with the corruption of papistrie For he was a Pope himself howbeit not when the Popedome was in such plight as it is nowadayes but yet when it had already bin greatly corrupted and the world was sore degenerated Nowe then this good man Gregorie thought it good to haue images and that they would be as books for the vnlearned this haue the papists receiued as if it were y e oracle of some Angel from heauen But contrariwise y e Prophet Ieremie auoweth that all the doctrine of idols is meere falshood and likewise Abacuck in the second Chapter saieth that they teache nothing but lyes Were it lawfull for a man to coine false money on his owne head bicause he can get none of the right stamp No but yet hath God giuen his word to all men so as he hath vouchsafed not onely to speake to great Clerkes but also to stoope to the rudenesse of the little ones And for all this men stoppe their eares and say they can not knowe God but by a Puppet and vnder that pretence they will needes haue it lawfull for them to beely the thinges that God hath reported of his owne being Forasmuch then as wee haue warrant that there is nothing but falshood in images let vs send home such Bookes to the diuell for it is certaine that he is the author of them and that they came all out of his shoppe And herein we see how that cursed Counsell which allowed images was first caried away For these were the worshipfull reasons that they alledged for the hauing of images It is not ynough saide they that men bee taught by the eare but their eyes also must haue some instruction too And thereunto they wrested this saying of the Psalme Psal. 88.9 Wee haue heard and seene that as wee haue heard Gods worde so must we also haue some thing to looke at and as I said they referre this looking vnto images But contrariwise the Prophetes meaning is that God besides his vttering of himselfe to his people by his word had bestowed so many and so apparant giftes of grace vppon them as they might well say Our God hath sufficiently assured vs that he was our Sauiour not onely by his promises but also by the deede it selfe whereof we haue had experience And yet notwithstanding vnder colour of that text these rascals will needes beare men in hand that God must be represented by puppets But if they will needes that there must be visible images our Lord hath giuen vs as many of them as he knewe to be for our behoofe When we haue Baptisme Eph. 5.26 Rom. 6.4 â— Cor. 12.13 is it not a visible image of the thing that is spirituall that is to wit of the washing which we haue by the bloud of our Lorde Iesus Christ when wee bee renewed by his holy spirit And haue we not a representation of the heauenly mysterie set foorth to vs in the Lordes supper Yes but yet for all that wee must not make any image at all of Gods being And why for it were not for our profit as I haue declared afore but it would rather turne vs away to lyes and besotte vs in all manner of superstition God therefore knowing that the hauing of images is an vntoward thing and as a deadly
So then Moses calleth heauen and earth to witnes here to doe vs the better to vnderstand that if men flatter themselues and play the brute beasts when they haue offended God and think by that meanes to go quitte they beguile themselues for when men shall haue conspired together in naughtines and that euery man may say I haue done as all others haue done so as there remaineth no more but heauen and earth although they haue no vnderstanding in them yet shall they be sufficient witnesses Why so For shall they not bee able ynough to bewray our naughtines without speaking seeing they were ordeined for our seruice We haue seene alreadie what Moses saide heretofore of the Sunne Moone and Starres What is the Sunne A right noble creature And yet notwithstanding what is he in effect but our seruant And the Moone that mounteth so high is our handmaid God hath appointed al these things to our vse commoditie Seeing then that these creatures being without vnderstanding doe knowe that the end whereto God hath applyed them is to do vs seruice what a dealing is it y t when we shal haue inioyed so many benefites as namely that we shal haue receiued the light of the Sunne and the Moone that the earth shal haue fed vs with her owne bowels and that we shall haue bin fraught full of a number of other good thinges yet notwithstanding we fal to defiling of the world with our filthinesse and infection so as Gods glorie is darkened by vs and wee ouerthrowe his seruice and set vp ydols against him to deface and discredite his maiestie Whither go we in so doing Shall not the creatures aske vengeance against vs when wee shall haue so abused them and defiled and berayed theÌ„ with our filthines as much as we could Yes and so we see nowe what the meaning of Moses was Nowe remaineth that we applie it further to our selues And first and formost let vs marke well that if wee haue beene receiued into the Church and God for a time haue admitted vs to bee of his people and flocke and haue bestowed many benefites vppon vs specially if we haue had any excellencie or preheminence aboue others we must not be proude of it For if we abuse Gods grace hee can well ynough roote vs out and if we follow not his calling hee can as well cut vs off as hee coulde adopt vs. And in good sooth if this befell to the Iewes which were the naturall branches as Saint Paul termeth them and which came out of this stocke of Abraham Rom. 11.17 if that holy and high exalted linage was neuerthelesse so cut off vppon the sudden and disinherited of the possession that God had giuen them what shall become of vs which are graffed in as it were against nature For wee were wilde impes wee came of the Gentiles which were enemies to God Eph◠〈…〉 separated from his Church had not any acquaintance with him Seeing then that our Lorde gathereth vs to him not onely by Baptisme but also by the holy supper and wee haue his worde daily wherein hee assureth vs that hee is our father that he will bee the keeper of our soules and that he will take vs for his people let vs learne to looke diligently about vs that we abuse not so great a benefite But if wee minde to inioy it for euer let vs feare our God and walke in his obedience and that I tell you is a thing which wee ought to beare in minde For if wee thinke to holde God in our sleeue and imagine him to bee bounde vnto vs because he hath once chosen vs hee will easilie shewe vs that as hee came to vs so will he goe againe from vs if we will needs be ouerlustie Wil wee then haue our Lorde to continue our shepherd still Let vs be pliable to him so as wee liue quietly vnder his subiection To bee short let vs alwayes beare in minde the threat which our Lorde Iesus Christ vttereth Matt. â—â—â— That is to wit that the kingdom of God shal be remooued far from vs when wee cannot profite thereby and that it shal be taken away from vs and giuen to a people that shall glorifie their God when they haue bin taught by his word Thus ye see what we haue to remember vpon his point Furthermore let vs marke well what whereas it is saide here that heauen and earth shall beare witnesse against vs it is to put vs to the greater shame in that the Angels neede not to come downe from Paradise nor the Prophets and Apostles to rise from the deade to giue euidence against vs before God but only the liueles creatures are sufficient witnesse for God to vse to condemne vs with all It is true that GOD coulde bring other witnesses also as we see that sometimes hee calleth foorth the heathen and infidels to make vs the more ashamed Ieremâ—â— For as saieth the Prophet Ieremie goe euerie where and yet yee shall not see that the ydolaters bee so fickle as those that haue beene duely instructed in the pure worde of God Looke me vppon the wretched infidels which bee headstrong in their follies Although they haue no certaintie to leane vnto as also they cannot indeede haue any which more is their minds be so intangled in their owne dotages as they cannot winde themselues out yet notwithstanding say what a man can they sticke still to the things that they haue learned And although they keepe one course stil yet doe they nothing but goe astray without keeping either right way or path yet notwithstanding they be held stil to it w t this perswasion y t they must not chaunge their God But yet they neuer knew him for al that And shal we theÌ„ be caried away at the first dash which know the liuing God and haue bene taught his truth and haue had so good warrant therof as it is not for vs to wauer any more Shall we start away after wee haue beene trained vp in the pure doctrine of the Gospell O what meaneth this Looke mee vppon the Turkes Paynims Papistes and Iewes Notwithstanding that al these be bewitched at this day in their errours yet shal they rise vp and bee found sufficient witnesses to make vs a shamed before God and to disappoint vs of all starting holes And why For they go on still in their superstitions whereas wee for our partes fall to reeling at euerie blast of winde and the diuell plucketh vs out of the place wherein wee were planted Thus ye see what we haue to remember vpon this place But aboue all thinges let vs marke that in as much as God hath bestowed infinite benefites vpon vs and displaied his liberalitie towardes vs after so many fashions all that he shall haue bestowed vppon vs shallserue to our condemnation if wee doe him not homage for the same To bee short both heauen and earth shall be armed against vs and
but that he will maintaine his owne honour as good reason is that he should and in so doing he sheweth vs how dreadfull his wrath is Behold then here are two points which we must mark for a conclusion Not y t we can lay them forth at length as at this time but that it shall suffice to haue some foretaste of them Let vs marke then that the cause why God vÌ„ttereth himself vnto vs is y t hauing once knoweÌ„ his goodnes that he hath chosen vs called vs by his word we should couer nothing but to be quietly gouerned by him and acknowledge y t it is he to whom al honour praise belongeth therevpon apply our whole indeuours to the glorifying of his holy name That say I is the end why our Lord hath once called vs to his knowledge and why he calleth vpon vs daily and exhorteth vs still to come vnto him But yet let vs consider therewithall that if wee doe not serue and glorifie him as he deserueth and as wee bee bounde wee shall feele him a consuming fire that is to say wee shall feele that it is no dalying with such a Maister not that this is saide to make Gods Maiestie terrible vnto vs so as wee shoulde bee afrayde to come at him but rather that wee shall not bee a whit dismaied if we take him for our Father But if wee will not behaue our selues as children towardes him but continue vnamendable he will lay away the person of a Father and shewe himselfe to bee our iudge and that not such a iudge as needeth to make long inquirie to call the hangman to put his iudgementes in execution but if he do but cast forth the fire of his spirit or but his breath by and by the fyre is kindled as sayeth the Prophet Esay Esa. 5.25 so as wee must needes bee consumed by it So then if wee will not haue the Maiestie of our God terrible vnto vs but rather that wee may goe vnto him let vs looke that wee glorifie him in all our life and not giue him cause to kindle his wrath against vs Deut. 32.21 nor prouoke him vnto ielousie For then doeth he tell vs that he will prouoke vs to ielousie likewise Rom. 10. â—9 by casting vs froÌ„ him by taking another people in our place Wherfore let vs looke that wee persist in the vocation whereunto he hath called vs and that wee kindle not his vengeance against vs. And seeing he hath once vttered his goodnesse and manifested himselfe vnto vs in our Lord Iesus Christ let vs not doubt but that he on his side will continue to make vs feele the same still if wee on our side continue in glorifying him Now let vs kneel down before y e maiestie of our good God with acknowledgement of our faults praying him to make vs feele them better than we haue done so as wee may bee sorie for them and depart from them by the power of his holy spirit And so let vs all say Almightie God heauenly father c. On Munday the iij. of Iune 1555. The xxvj Sermon which is the eight vpon the fourth Chapter 27 And the Lorde God shall scatter you among the Heathen and ye shall remaine fewe in nomber among the Nations whither the Lord will bring you 28 And there ye shall serue gods which are the worke of mans hand wood stone which neither see nor heare eate nor smell 29 And there thou shalt seeke the Lorde thy God and thou shalt finde him if thou seeke him with all thy heart and with all thy soule 30 And when thou art in tribulation and all these thinges are come vpon thee in the end thou shalt returne vnto the Lord thy God and obey his voyce 31 For the Lord thy God is a merciful God he will not forsake thee nor destroy thee nor forget the Couenant of thy fathers which he sware to them WEe haue saide heretofore that Gods vsing of the similitude of fire is not to dismay vs in such sort as we should not come vnto him but contrariwise to make vs come to him with reuerence For what shoulde it boote men to bee striken in such terrour as shoulde make them shrinke away from GOD and loth to haue any thing to do with him Againe we know that our Lorde hath not any other marke or intent Ezec. 18.23 than to winne vs to him and to drawe vs to saluation Nowe the onely meane thereof is to goe right foorth vnto him and to bee ioyned vnto him Wherfore let vs beare well in minde this lesson that Gods intent is not to scare vs in such wise as we should shun him and that is the thing which we haue to gather at this time vpon that which is rehearsed here For the threate that Moses giueth here is hard but yet it serueth to bring the people backe to God If thou disobey the voyce of the Lord thy God saieth he thou shalt bee scattered Flatter not thy selfe w t his choosing of thee from among all other Nations to bee his inheritance nor with his giuing of thee this lande in possession for he can well ynough bereaue thee of all these benefites Yet notwithstanding hee addeth that if God see repentance in his people after he hath chastised them he will bring them againe deale fauourably with them so as they shall feele him to bee a mercifull God and such a one as powreth not out his rigor with extremitie vpon offenders when he seeth that they bee not vtterly past amendment What is to be done then First of all when wee heare this sentence which God gaue in olde time vppon his people let vs learne to beware that wee abuse not his goodnesse Let vs goe to him with all humilitie while he allureth vs by gentlenesse as the Apostle declareth in the Epistle to the Hebrewes He. 12.18.22 For there he saieth that wee bee not come to Mount Sinay where there was nothing but flashes of Lightening and Thundercraks and where the people were so amazed as they looked for present death What remaineth then Behold saith he God calleth vs by his Gospell to the intent wee should bee fellowes with the Angels with the spirits of the faithful and that we should bee verie Citizens of his kingdome Seeing it is so saieth he let vs enter into the heauenly Ierusalem for our God is a consuming fire It should seeme at the first sight that there is some contrarietie in these two sayings That wee should come boldly and after an assured maner to our God and also that he should bee a consuming fire But both these agree verie well togither For first the Apostle sheweth that wee ought not to be so afraide of the Maiestie of our God as that wee should shunne him but rather consider that there is nothing in him but gentlenesse But yet therewithall wee must knowe also that wee must worship him vnfainedly or else
of the benefits which hee hath bestowed vppon thee vnto this houre Let euery man examine himselfe how much hee is bounde vnto GOD that wee may bee the more inflamed to serue him And let vs vnderstand not onely generally that hee hath created vs but also that besides his redeeming of vs by the bloud of our Lorde Iesus Christ as hee redeemed the Israelites out of Egypt and besides his drawing of vs vnto him by his grace wee haue also had the doctrine of the Gospell which was all one as to take vs vnder his protection and hee sheweth it vs dayly by effect How many helpes and succours haue wee had in our infirmities Shoulde not Satan haue ouercome vs a thowsand times if our God had not reached out his hand to rescue vs Surely we should be vtterly ouerthrowen Yea we should not only be borne downe w t temptations but we should also be vtterly ouerwhelmed if we were not for such rescue as I speake of Seeing then that our Lord ceaseth not to confirme vs dayly in his grace Let vs on our side looke y t wee take occasion thereby to serue him the more earnestly as wee see is spoken of here Nowe proceeding herewith Moses addeth y t he spake thus to y e people of Israel saying HearkeÌ„ to the Lawe which the Lord hath caused to be set before ye that ye may learne it keepe it Here again Moses rehearseth y e preface which wee haue seene heretofore y t is to wit y t Gods law was not giueÌ„ only to y e end y t men should heare it know what it is but to y e end we shoulde be reformed that God might haue proofe of the subiection y t we yeld vnto him To be short we see that Gods doctrine consisteth in practise that we must shew by our deedes that we haue not bin taught it in vaine Here Moses saith first of all Heare the Lawe which I set foorth to you in your eares to learne it As if he should say Gods meaning is not that the doctrine which is preached vnto vs in his name by his coÌ„mission should fall to the grounde but y t wee should receiue it diligeÌ„tly set our whole mindes vppon it For what is the cause why we profite so slenderly in Gods worde but for y t wee busie our selues to much about wordly matters If we come to a Sermon or if wee reade the holy Scripture it is but as it were for fashions sake we indeuour not to doe as wee ought to do y t we might obserue the things y t are told vs. Wherefore let vs see that we become diligent schollers while God is so gratious to vs as to teach vs by his word And for the same cause doth Moses say that hee setteh it forth in their eares In deed this manner of speech were harsh in our tongue neuerthelesse it importeth that God speaketh not to vs in a darke or strange language but that he vttereth himselfe familiarly so farre forth as is requisite Seeing then y t God commeth down to vs to the end we might haue his wil familiarly vttered vnto vs what excuse will there be for vs if his word be lost or if it slippe away or if we take not hold of it to fare the better by it True it is y t forasmuch as we be grosse and ignorant we shall euer finde much darkenesse in Gods word so as it shal be to high profound for vs but who is to blame for it Let vs marke then y t al such as complayne y t Gods words is an vnknowen speach vnto theÌ„ are here rebuked of lying they do god wrong in slandering him forasmuch as they deny and despise y e grace which Moses protesteth to haue bin offered to y e Israelites in the setting foorth of the lawe For he saith y t at y t time God spake to the peoples eares by the mouth of him Sith it is so the doctrine ought to haue bin familiar enough to them And much lesse cause haue we nowadayes to alledge this shift that wee vnderstand not the thinges y t are contained in the holy scripture For God speaketh merily enough and familiarly enough vnto vs. It is long of noâ—â— but our selues y t we haue not our eares bored to heare him And so let vs marke well that there remaineth nothing for vs to doe but to be atteÌ„tiue that we may profite by the doctrine But yet herewithall we must resorte to that which I haue touched afore namely that it must be kept and throughly followed for if we doe no more but onely lyke well of Gods worde yelde recorde vnto it that it is good Rom. 7.12.14 true and holy God shall be greately beholden to vs for it What is to be done then Behold God will try whether he be our maister or no. For the thing whereby to rule our lyfe is not onely to inquire what he sayth vnto vs but also to giue ouer our owne desires and affections and to desire nothing else but to please him and to bee gouerned by him and by his righteousnesse When wee be at that poynt then is it a good proofe that God hath such authoritie ouer vs as hee deserueth But vntill wee bee come to that poynt we shall neuer knowe what it is to haue profited in the doctrine Therefore let this worde Doe or Performe runne alwayes in their minds which heare the worde of God How now let them say Beholde God hath graunted vs the grace to be taught And to what ende not to the ende wee should but only hearken to it to say yea mary y t is well sayd this is good but to the end that our whole lyfe should bee reformed and that forasmuch as it is a good and sure rule wee shoulde no more goe astray as wee haue done and as the ignorant wretches do which are wandered out of the right way and haue not the teaching that wee haue whome the doctrine ought so to mortify as God may reigne ouer vs and wee be subiect vnto him Thus yee see in effect what Moses meant by protesting to the people in this preface that his setting foorth of the Lawe vnto theÌ„ was not to the intent they should but only heare it and haue their eares beaten with it but to the intent they should also imbrace it and keepe it And for confirmation hereof hee alledgeth that God made his couenaunt with the people in MouÌ„s Horeb the better to bring them to feare and to obey him for euer For if GOD should but onely exact his dew of vs yet were wee sufficiently bound to cleaue to him and to stick to his commaundements But nowe seeing it hath pleased him of his infinite goodnesse to come as it were to a common treatie and to binde himselfe interchaungeably vnto vs whereas there is no cause why hee shoulde bee bounde so as hee couenanteth to be our father and Sauiour and to
name in all lawfull cases by the which grant of his wee may well perceiue that hee is more than fatherly towardes vs. Neuerthelesse hee warneth vs therewithall to bee more ware in abstayning from all wicked othes For as for periurie as I said afore it is an offering of too outragious and cursed vilanie vnto him because his trueth is turned into lying and wee bee false-dealers to the vttermost of our power And so ye see that that is a passing deadly crime But it is not ynough for vs to refraine from periurie it behooueth vs also to looke that our othes be sober and that Gods name be not tossed among vs like a tennisball but that necessitie may excuse vs in our vsing thereof And forasmuch as by our swearing we giue to vnderstande that GOD hath all superioritie ouer vs therein we see that the othes which are made by creatures are wicked and proceede of superstition As for example whereas in the Popedome men sweare by S. Antonie or by S. Iohn it is all one as if they made ydols of them And why so For we must always bethinke vs of this saying of the Apostle which I alledged afore namely that by our swearing by the name of God wee auow him to bee our superiour yea and our soueraine Lord. And that is the cause also why God sweareth to confirme vs in his promises or rather to waken vs when he seeth vs wilfull and hardened in our sinnes so as we be not afraid of his iustice He sweareth and by whom Euen by himselfe He reserueth that honor to himselfe as shall bee declared more at large in the 6. Chapter of this booke Deut. 6.13 And therefore they that sweare by creatures are ydolaters By reason whereof in speaking of superstitions the othe is set downe as a record to proue that men are turned away from the purenes of the Law Soph. 1.5.6 The shepherds saith Ieremie which haue the charge of leading Gods people Ier. 12.16 must teach them to sweare by the name of God that is to say to lay away all other othes and to intermingle no creatures in that behalfe Furthermore whereas the name of GOD is mentioned let vs marke that it is not the onely speaking of that word that is forbidden vs but that we must haue a regarde to the substance of it as I haue said alreadie God is not a sophister to vse trifling suttleties towards vs but hee hath an eye to the deede it selfe There are that will not sweare expresly by the name of GOD but yet they cease not to bee faultie and offenders For wee must refer our selues to that which our Lord Iesus Christ speaketh in the fift of saint Mathew When yee sweare by heauen saith he is it not the seate of the liuing God Mat. 5.34.35 If yee sweare by his temple is it not the place where his maiestie resteth Then if wee thinke wee shall not bee condemned so wee expresse not the name of God it is aâ—fondnesse Let vs not beguile our selues therewithal for it is too childish an excuse For why Doeth not the heauen beare a representation of Gods Maiestie Yee see then that his glorie is thereby diminished As much is to be saide of the earth For it is his footestoole as Iesus Christ auoucheth in the forealleadged text Wherefore let vs learne in fewe wordes that we must yeelde such reuerence to the name of God as to put away all othes from among vs sauing so farre forth as necessitie requireth and as God giueth vs leaue to borrowe his name And moreouer let vs alwayes followe this to keepe this simplicitie in our talke to say it is so assuring our selues that whatsoeuer is more is euil and condemned by the lawe Matt. 5.37 that is to wit if wee take the name of God in vaine And indeede there is a dubble mischiefe to bee seene in all needlesse othes and wherein Gods name is not honoured as it ought to bee For when men let them flie so at all aduenture it is a token that they passe not what they saye Againe whereof commeth it but onely of this that folke are so full of lying and deceit as no man can beleeue that which is saide to him when one speakes to another Needes must there bee greate frowardnesse and naughtinesse among them Whereas God hath giuen vs a tongue it is partly to the intent wee shoulde common one with another thereby for it is as yee woulde saye the messenger of the hearte so as thereby wee expresse the thinges that we haue conceiued in our minde Wee see then that needelesse othes spring of the vntrustinesse of men And there needes no inquisition or long trial of the matter for euerie man hath his owne witnesse in that behalfe Howe so euer the case stande let vs learne to vse such modestie in this respect as God commaundeth that we sweare not without cause nor vnrequired Howbeit to make this matter the easier to bee vnderstoode many do beare themselues in hand that when they sweare by their faith it is not materiall Indeede the most part of them sweare by nothing at al for they haue no more faith thaÌ„ dogges they haue neither conscience nor Religion But yet shall not the name of Faith faile therefore to be esteemed afore God for hee setteth much store by it and counteth it as a holy thing which cannot nor ought not to bee so vnhallowed except we will needs make our selues guiltie and runne in daunger of the threat that is vttered here as we see Now then let vs mark wel that it is not ynough for vs to haue forborne to sweare expresly By God but also that if a man sweare by his faith or vse any confirmation wherein there is any marke of Gods maiestie his name is vnhallowed in so doing And what shall then become of such as not onelye vse false othes to countenaunce their matters withall and sweare at all aduenture and as it were in scorne and mockerie but doe also spite God with horrible blasphemies so as they spare neither fleshe bloude nor death nor anye thing else Are such men to bee helde as onely guiltie of simple abusing of Gods name No but as guiltie of the heynousest vilanie that can bee doone Beholde our Lorde Iesus Christe the Lorde of glorie abased himselfe for a time as saieth S. Paul Now if there were no more but this Phil. â—â— that he being the fountain of life became a mortall man and that he hauing dominion ouer the Angels of heauen tooke vppon him the shape of a seruant yea euen to shed his bloud for our redemption and in the end to suffer the curse that was due vnto vs Gal. â—â—â— were it conuenient that notwithstanding all this he should now adayes in recompence thereof bee torne in peeces by the stinking mouthes of such as name themselues Christians For when they sweare by his bloud by his death by his woundes and by
hee shoulde no more dwell among them nor raigne ouer them So then let vs mark well that it is not without cause that our Lord woulde that the straungers which dwelt among his people notwithstanding that they were of another faith and Religion should bee compelled to keepe the seuenth daye Not for their owne sakes nor for their owne instruction for they were not capable therof but to the ende there shoulde bee no stumbling blocke to disorder his people or to deface his seruice but that the land which he had giuen to his seruaunt Abraham to inherit might bee wholly dedicated vnto him And hereby we bee warned not onely to sanctifie our selues by Gods worde but also not to suffer anye occasion of offence or disorder to bee committed among vs but to see that all such things be cleane rid away Moreouer seeing our Lorde will haue vs to be so zealous in the maintenance of his seruice as to constraine euen thē that professe not thēselues to be of his Church to yeeld and frame themselues vnto vs as long as they be in our companie I pray you how shall wee excuse our selues if wee on our side bee not wholly giuen vnto him nor set foorth our selues as mirrours to drawe wretched vnbeleeuers vnto vs and to winne them to our GOD For if wee rebuke them when they doe amisse in the meane while they perceiue the like or greater faultes in vs shall they not haue occasion to laugh all our sayinges to scorne Nowe then seeing it was forbidden to suffer straungers to doe thinges contrarie to Gods seruice let vs assure our selues that wee be dubble commanded to walke warely and in such humilitie sobernesse as straungers may see by experience y t our desiring that God should be honoured is in good earnest without counterfetting that wee cannot abide that any man should woorke reproche to his Maiestie and glorie That is the thing which we haue to marke vppon this place if wee minde to obserue the thing nowe adayes which was commaunded the Iewes accordingly also as it belongeth to vs in trueth and substance For like as our Lord in olde time deliuered that people out of Egypt so hath he nowe deliuered vs from the gulfe of hell and rid vs frō euerlasting death Col. 1.13 Heb. 2.14 and from the bottomlesse pit of hell wherein wee were plundged of purpose to take vs vp into his heauenly kingdome purchased for vs by the bloud of his deare beloued sonne our Lord Iesus Christ. Nowe let vs kneele down in y e presence of our good God with acknowledgment of our sinnes praying him to make vs feele them better than wee haue done to the ende that wee indeuouring to refourme our selues more and more according to his righteousnesse may fight dayly against the lustes of our flesh and shunne al that is against the pure seruice of our God holding out in the same incounter till he haue fully ridde vs of it and fashioned vs againe after his owne image according whereunto we were created at the first That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Wednesday the xxvj of Iune 1555. The xxxvj Sermon which is the seuenth vpon the fifth Chapter 16 Honor thy father and thy mother as the Lord thy God hath commaunded thee that thy dayes may be prolonged and that it may goe well with thee in the land which the Lord thy God giueth thee NOwe wee bee come to the second table of the Lawe where GOD sheweth vs howe wee ought to liue one with another For as hath bene touched heretofore there are two principall thinges in our life first that wee serue God purely and afterward that wee liue honestly and vprightly with other men yeelding euerie man his due Nowe like as the honour of God excelleth all thinges that concerne man so was it meete that the rule thereof should bee set downe in first and chiefe place that wee might honour him as wee ought to doe which thing is dispatched in the first table Here therefore GOD beginneth to tell vs howe to direct our life Psal. 16. Deut. 30.19 20. if wee intend to serue him as in respect of men Also I haue shewed you that God requireth not any honour at our handes for that he hath neede of it or is euer the better for it but hee doeth it for our benefite and welfare Nowe then his intent is to trie our obedience and the loue that wee beare him by commaunding vs to behaue our selues vprightly and honestly towardes our neighbours and to liue togither in such fellowship and concord as none of vs bee giuen to himselfe but all of vs communicate togither and euerie man straine and imploye himselfe to doe good according to such power and abilitie as they haue That say I is the proofe to knowe if wee worshippe him with our heartes For wee may well make many faire countenances and Ceremonies but God will not take them for payment Matt. 23.23 And euen that is the cause why our Lorde Iesus Christ saieth that the chiefe pointes of the Law are Iustice Iudgement vprightnesse and faith that is to say faithfulnesse or trustinesse for so doeth the woorde Faith betoken there Then if wee liue vprightly among men so as wee bee neither guilefull nor malicious but desirous to serue euerie mannes turne maintaining the good and resisting the euill as neere as wee can it is the chiefe point of the Lawe Not that the seruice of God ought to bee forgotten in the meane while or that it is of lesse importaunce but bicause it is vnpossible for men to discharge their duetie towardes their neighbours if they bee not led by the feare of God Now let vs treate of the forerehearsed commaundement which is of the honouring of our father and mother Although mention bee made here of father and mother by name no doubt but he meant to deliuer a generall doctrine for the honouring of all Superiours For proofe whereof Psal. 〈…〉 wee knowe that the Lawe is a perfect rule wherein nothing is wanting But if there were nothing included concerning other superiours as Princes Magistrates and such as haue the sworde of Iustice and Maisters there were some want Therefore it is to bee concluded that here GOD hath commaunded the honoring and obeying of all such as are in degree of superioritie Rom. 〈…〉 Moreouer seeing it is so that all preheminence commeth of GOD and that it is an order set by him without the which the worlde coulde not continue what a thing were it that God shoulde haue made none account of it in giuing vs the sure fourme of good and holy life It is not to bee thought straunge that he shoulde comprehend all vnder one particular for I haue tolde you alreadie that that maner of dealing is to bee found in the Law and wee shal see more of it againe
he haue felte any sting or pricke of it is this sinne Nowe there are thoughtes which touche not our heart at all neither are wee mooued with them neither doe wee conceiue any euill desire A thought commeth vppon a man as it were sleeping and it flittereth afore him What so as his heart is moued with it or his desire inclyned to it No. When it happeneth but euen so to vs surely it behooueth vs to bewayle it before GOD and to consider that if we were not helde backe by his grace there were a gap open for Satan and he woulde by and by winne the aduauntage of vs. Therefore wee must stil sigh in this case But yet doeth not God impute this for sinne The second poynt is when wee not onely conceiue some euill thought in our minde and some thing presenteth it selfe before vs but also wee bee somewhat mooued with it so as wee feele some sting of Satan pricking vs and then is the sinne conceiued that is to say although there bee no consent as they terme it nor any resolute purpose yet is the sinne full shaped before God and it is damnable It is expedient to alledge examples hereof It may bee that a man beholding another mans house or ground conceiueth some lyght imagination and yet is no whit mooued therewithall in his heart ne hath any desire to say I woulde this were mine but passeth it ouer and sees it but vanitie Hee can not let the comming of it into his minde but yet as I sayde afore although it bee not matched with any euill affection GOD doeth thereby warne vs of the infirmitie that is in vs and it behooueth vs to humble our selues and to bee sorie and to consider that it is such a fault alreadie as wee are well worthie to bee condemned for For let vs see if this bee to be founde in the Angels of heauen No vndoubtedly And yet the rightuousnesse of the Angels is hardly and scantly answearable to the Lawe of God In deede there is a rightuousnesse of God as wee haue seene in the Booke of Iob which surmounteth the righteousnesse of the Lawe Iob. 4.18 But though the Angels of heauen giue themselues neuer so much to the keeping of Gods lawe surely the vttermost that they can doe is but to frame themselues to the rule that is giuen vs here Nowe then wee see how it is a fault alreadie for the which men ought to condemne themselues though they haue not had any wicked thing presented before them but euen a little heartrising so as a man shoulde say I woulde and yet for all that he doeth verie sodainely beate it back and yeeldeth not thereto though I say he so cut it off yet is he guiltie of that coueting or lusting whereof mention is made here And seeing it is so let vs learne to condemne our selues in all respectes Againe let vs looke that wee condemne our selues dubble when wee haue not onely had some heartrising to prouoke vs to euill but also some settled affection by nourishing the said heartrising as when a woman breedeth childe and nourisheth the conception till it come to the birth Iam. 1.15 Now then when wee haue giuen head after that fashion to our euill lustes so farre forth that our will is ouercome and wee rest vppon the euill to consent vnto it behold say I there lyeth a dubble condemnation vpon vs. And then must wee bewaile our wretchednesse yet more bicause we see a dubble condemnation hanging ouer our heades vnlesse GOD of his infinite goodnesse doe spare vs. Thus ye see what wee haue to marke But nowe herewithall wee must resorte to the remedie For wee shoulde fall into vtter dispayre and confusion if wee had not Gods grace to succour vs withall Therefore if wee acknowledge our selues blamewoorthie in all respectes then doeth GOD call vs to him and shewe vs that although the wicked lustes which are in vs bee sinne of their owne nature yet hee will not impute them to vs for sinne Then if it bee demaunded whether euill lust bee imputed for sinne to the faithfull I say no but they bee two diuers thinges For if ye haue an eye to the nature of the vice ye shall euer finde it to bee sinne but yet GOD pardoneth it After that manner shall no euill lustes bee layde to the charge of the faithfull for as much as they bee forgiuen through Gods free goodnesse and wee knowe also that all our spottes are wyped out by the bloud of our Lord Iesus Christ 1. Iohn 1.7 and therof is Baptisme a good warrant vnto vs. Eph. 5.20 For there haue wee our spirituall washing to clense vs from all the filth and vncleannesse that is in vs that wee may appeare pure and cleane before GOD. So then our wicked lustes shall not come to account Nay which more is euen the deadly sinnes notwithstanding that they proceede euen into the acte or deede dooing shall not bee imputed vnto vs verily euen bicause as I saide before God respecteth not that and yet notwithstanding he will that we haue an eye to it Howbeit if any man beguile himselfe by bearing himselfe in hand that he hath not conceyued any wicked lust it causeth GOD to call him to account And why For in as much as men soothe themselues it is meete that they should be condemned And for the same cause hath the Diuell brought to passe to bleare mens eyes by making them beleeue that none of all those things is sinne in so much that wee see howe the Papistes imagine that euen the grossest faultes that bee are blotted out by the signe of the Crosse or taken away with the sprinkling of holy water To their seeming they be matters of no weight and they dally with God as with a little babie But on the contrarie part let vs alwayes beare this in minde And for as much as wee be not only too negligent but also inclined to sooth our selues in our own vices let vs take this lookingglasse to behold our selues in Let vs not deceiue our selues A man may bee smeared or grimed and euerie man shall laugh at him and yet he himselfe shall not perceiue it a whit But if he go to a glasse and there spie his face all bespotted he will shrinke away and go wash it of Euen so must wee doe Surely the whole Lawe of God is as a glasse to shewe vs our foulenesse to the intent wee should bee sorie and ashamed of our lewd doings And if we will haue a true looking-glasse we must come to this present commaundement as I haue saide alreadie For as long as we reade no more but Thou shalt not steale Thou shalt not murther Thou shalt not commit adulterie all is well euerie man will beare himselfe in hand that he is not guiltie But when wee come once to this poynt Thou shalt not lust it is a sharp lancing knife wherewith God launceth deeper to search not only the bottom of
any thing at al No. Yee see then where at God ameth and what we haue to marke vppon this sentence Wherefore let vs learn that if we haue obeyed our God and he make vs to prosper it is not for that hee oweth vs any thing or for that wee haue deserued aught and can boast that he recompenseth our deserts but because it pleaseth him to vtter his free goodnesse so farre forth vnto vs as to terme that thing a wages hyre or recompēce which hee giueth vs of his owne onely free liberalitie without being bounde any thing at all thervnto Againe when he chastiseth vs and wee bee distressed with many miseries let vs assure our selues that we reape the fruits of our own feede and because we haue liued amisse our Lord also must be faine to giue vs some signe of his wrath to the ende that hee may bee knowen to be the iudge of the worlde But yet hath hee also a regarde of our welfare namely to mislike of our faults and to bee sorie for them and to resort to him by true repentance Thus yee see that God in shewing of himself angrie with vs ceaseth not to vtter his loue towards vs. For he indeuoreth to bring vs home to himselfe therby He seeth that we be falne asleepe in our sinnes and hee wakeneth vs as one knowing it to be expedient for vs so to be That is the thing which wee haue to marke vpon this place Nowe in the end Moses speaketh of the land and saith That thou maist prosper in the lande which I will giue thee and afterwarde he setteth downe this saying againe That it may goe well with you in the land which yee must possesse Nowe it seemeth heere at the first sight that God promiseth none othere rewarde than in this earthly and transitorie life And if it had beene so then had the hope of the children of Israel bene quite dashed But wee must note that our Lorde vsed another maner of dealing towards that people than hee doth towards vs though they tende both to one end Heb. 9.8.13.14.22 For the sacrifices that were ordeined by the lawe serued not to drawe the people away from the saluation which we haue in Iesus Christ but rather to leade them to it so as Gods mind was to doe men to vnderstande that they were condemned and that there was none other meane of reconciliation but by the bloude of our Lorde Iesus Christ. But yet in the meane while men ceased not to kill brute beasts and God said vnto them your sinnes shal bee forgiuen you when you shall haue offered me a Calfe a Lambe or a Sheepe It should seeme by this that God ment to set the remission of sinnes in the sacrificing of brute beastes But hee did not so That was done to leade the people after that grosse manner to the redēption that was at the length purchased for vs by our Lord Iesus Christs owne person In like case is it with the land of Chanaan For first of all Gods will was to set foorth the euerlasting heritage of saluation to the children of Abraham in saying to Abraham I am thy large reward He promiseth not Abraham the lande as though he would haue him to stay himself there but willed him to put his whole trust in him and to raise vp himselfe aboue the worlde to looke for the heauenly life both for himselfe and for his ofspring Howbeit forasmuch as our Lord Iesus Christ was not yet come nor the veile of the temple was not as yet broken I say it was meet◠that the Land of Chanaan should be as a pledge of it because it was fully behighted him for an inheritance Then let vs marke well that wheras God saith that thou maist prosper in the land his intent is not that his people shoulde set their mindes vpon this present life but to guide them higher by that meane namely to the hope of the immortalitie which hee had promised them Neuerthelesse our Lorde promiseth his blessing in such sort to his people as they shall feele it euen in this worlde and haue some tast of it here in waiting for the discouerie of the full inioyment thereof at such time as they shal be taken out of the worlde And euen at this day also wee must bethinke vs of this text of Saint Paul that if we feare God we shall haue the promises both of the life present and of the life to come For God will make vs to feele his goodnesse in this worlde to the ende to drawe vs vp higher and to teach vs so to receiue his benefites heere as wee may looke to haue our fill of them when we be come to his kingdom where we shal haue the whole fulnesse of them Nowe let vs fall downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them better than we haue done euen till they haue drawen vs to true repentance and that wee acknowledging our wretchednesse more and more may learne to striue against all the affections of our flesh and against all our wicked and frowarde lustes and moreouer to withstande the cursed presumptuousnes that is in vs which also woulde haue vs to doe that which we our selues best like of so as nothing may stay vs from following the pure and simple worde of our God assuring our selues y t it is the true perfite rule whervnto we must submit our selues and that we must not attempt to ad any thing to it but simplie rest vpon that which is conteined there and goe forwarde more and more therein vntill that hauing finished this earthly race wee be come to the heauenly rest wherevnto hee calleth vs. And let vs pray him to reach vs his hande in the meane while whensoeuer we seeke him and call vppon him in our neede 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 Friday the nineteenth of Iuly 1555. The xlv Sermon which is the first vpon the sixt Chapter THese are the Commaundements Ordinances and Lawes which the Lorde your God commaunded me to teach you to the end that you should doe them in the Land whereinto you shall enter to possesse it 2 That thou maist feare the Lord thy God in keeping al his ordinances commaundements which I commaund thee all the dayes of thy life both thou and thy children and thy childrens children that thy dayes may be prolonged 3 Hearken therefore O Israel and take heede that thou doe them that it may goe well with thee and that thou maist be mightilie multiplied in the land that floweth with milke and honnie as the Lorde God of thy fathers hath sayde vnto thee 4 Heare O Israel the Lord our God is the onelie Lord. WE haue sene oft heretofore howe Moses spake to the people concerning y e contents of the law yea and euen yesterday
is all one as if a wife should hearken to a bawde that came to whisper hir in the eare By and by we be corrupted and so wee commit foule whoredome against God when we falsifie the faith that we haue plighted him in Baptisme We cast away his law and stain al religion when wee swarue neuer so little from the pure Religion Wherefore let vs beare well in minde that as oft as this word God commeth to our rememberance God must be all alone And if wee accompanie him with any creatures he forsaketh vs as backsliders and as folk vnworthy to haue any thing to doe with him bicause wee vouchsafed not to yeelde him his deserued honour that is to wit to take him for our onely Lord but haue vnhallowed that name by imparting the same to creatures or rather to our owne dreames And herewithall let vs marke that it is not ynough for vs to reserue to the liuing God the tytle of the onely God but all that euer belongeth vnto him must also abide vnminished and vnappaired As howe His meaning is not alonely to be called the onely God but also to be acknowledged to be almightie and to be our father and Sauiour which hath all authoritie ouer vs to gouerne vs in whom wee ought to put our whole trust and whom wee ought to call vpon Those are the chiefe things which wee ought to minde when mention is made of the honoring of the onely one God Trueth it is that the Papists will well ynough say that S. Michael and S. William are not their Gods but yet for all that they worship them yea euen the stockes of them Although they hope to scape by this shift that the images are not the Saintes themselues whome they pray vnto but onely rememberances set vp there to represent them yet is it expressely against Gods forbidding And againe we see that they cannot by any meanes discerne the difference how God will bee worshipped when they intangle themselues after that maner with their idols of stone and timber whereby they surmise themselues to represent their Saints True it is y t they countenance the matter with the termes of Doulia Latria which they themselues vnderstand not saying that they serue their puppets and yeelde reuerence vnto God for that is the thing which they meane by those woordes But surely God is much beholden to them in y t they shew that they doe but honour him and in the meane season serue their idols Againe is it not a holy thing to pray vnto God Yes for it is y e very seruice that he requireth as it is saide in the fiftith Psalme So then we see that the world doth dally too shamelesly with God Psal. 50.15 in corrupting his seruice so lewdly yea and that it is too detestable a thing that men should runne astray so after so cleare and open reuelation or discouerie of thinges as is contained in the Gospell And therefore it behooueth vs so much the more to stand to this doctrine knowing that our Lorde will haue vs tyed wholly to himselfe alone so as there may be an inuiolable vnion betwixt him vs. Which thing will come to passe if wee holde our selues simply within the boundes and listes of his word so as we giue no enterance to mens inuentions nor suffer our mindes to wander at rouers but hearken to the thinges y t are contayned in the holy scripture not only say amen to them readily with our mouthes but also settle our faith throughly vppon the thinges that are proceeded out of the mouth of our God Now let vs kneele downe in y e presence of our good God with acknowledgement of our faults praying him to make vs feele them better than wee haue doone so as wee may knowe more and more wherein wee bee bounde vnto him and not thinke to discharge our selues thereof lightly but bend our selues wholly to him and to his seruice not hauing any other intent or desire than to keepe his holy Lawe and seeing wee bee yet verie farre off from it so that straine wee our selues neuer so much wee stop in the middes of our waye let vs flee for succour to the forgiuenesse of our sinnes praying him to vouchsafe to receiue vs to mercie and to beare with vs in such sort as he neuer ceasse to guide vs with his holy spirit though wee deserue to bee vtterly shaken off at his hand And therewithall it may please him so to open our eyes that wee beholding the brightnesse of our Lorde Iesus Christ may bee wholly rauished thereat to renounce these worldly things and our fleshly affections which carrie vs awaye so as wee may haue none other desire than to humble our selues vnder him to the ende that beyng striken downe in our selues wee may bee lifted vp at his hand by his woorde wayting till it please him to transfigure vs after his owne image at the latter daye That it maye please him to graunt this grace not onely to vs but also c. On Saturday the xx of Iuly 1555. The xlvj Sermon which is the second vpon the sixth Chapter 4 Hearken O Israel c. 5 Therefore thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy strength 6 And these woordes which I commaund thee this day shall be in thy heart 7 Thou shalt rehearse them to thy children and talke of them when thou art at home in thy house and as thou walkest by the way and when thou liest down and when thou risest vp 8 And thou shalt binde them as a signe vpon thy handes and they shall bee as frontlets written betweene thine eyes 7 Also thou shalt write them vppon the entries of thy house and vppon thy gates I Beganne yesterday to tell you wherefore Moses auoweth that There is but onely one God that is to wit bicause mē can neuer giue themselues to the seruing of the true God vnlesse they discerne him from all things imagined by the world For euerie man forgeth gods at his owne pleasure and the verie fountaine and welspring of all superstition and idolatrie is that men cannot bee contented with the liuing God but giue heade to their owne fansies and thereuppon builde a great sort of fables to beguile themselues Therfore it is requisit before all other things to know which is the true God that wee may holde our selues wholly vnto him and worship him simply without adding any thing at all to his word For as soone as any thing is mingled thereunto by and by it is corrupted And here is expresse mētion made of the God of Israel bicause God must needes haue manifested himselfe or else wee could neuer haue knowen him For where are the wings wherewith we should flie to so infinite a height as to comprehēd the Maiestie of God But when it pleaseth him to reueale himselfe to vs by his word it is as though he came downe to acquaint himselfe with vs
and then doe wee knowe him And this certaintie of being fully resolued that we worship not a new forged god or a god that is brought in by men but the same God to whom all praise is due is the verie foundation of all Religion Herewithall let vs beare in minde that he will bee worshipped all alone not onely by reseruing to himselfe the name of God but also by hauing all that is his that is to wit all that belongeth to his Maiestie and as ye woulde say to his office I speake after this maner to expresse the better that God hath not respect alonely to his being His will is not that men should onely call him the euerlasting or confesse him to be the maker of the world but that they should also knowe him to bee almightie and that it is he to whom the gouernment of vs belongeth it is he in whom is all vertue wisedome goodnesse and righteousnesse it is he to whom wee must runne for succour it is hee in whom we must put all our trust it is he to whom wee owe all glorie Yee see then how Moses in shewing that there is but onely one God meaneth that men should commit themselues vnto him knowing that they be in his hand that they bee maintained by his onely power that it is he at whose hand they must looke for saluation and all welfare and finally that it is he in whom they haue their lyfe moouing and being and therefore that it is he whom wee must honour Act. 17.28 Psal. 50.14.15 as well with prayer and supplications as also by praise and thansgiuing And nowe to shewe his meaning the better Moses addeth Thou shalt loue the Lorde thy God with all thy heart with all thy soule and with all thy strength In these wordes wee see the thing that hath bin touched alreadie that is to wit that Gods intent is to hold vs wholly to himselfe and to possesse vs in such sort as wee serue him not by halues ne wander in the meane while to and fro Then like as God of his gratious goodnesse giueth himselfe to vs so doeth it behooue vs to bee altogether his possession and inheritaunce That is the summe of the thinges contained in these wordes of Moses where he speaketh of the louing of GOD with all our heart with all our soule and with all our strength As if he shoulde say There is no meane way in this case deceiue not your selues by imagining to serue God by parcelmeale and by making any restraint from him for he will keepe his owne right throughout in all points What is to be done then You must giue your hearts wholly vnto him so as ye reserue not any peece of it to idoles For that were a corrupting and a bastarding of his seruice eyther he must haue all whole or else he will haue none at all accordingly as we see how he renounceth the people in Ezechiel for mingling of superstitions with his Lawe Goe your wayes saieth he and serue your owne idoles I will no more of you He giueth them leaue and casteth them vp to Satan telling them that hee liketh not any of all the things which they doeâ— for he will not bee matched with idoles What an outrage and blasphemie is that Thus then we see now the meaning of Moses Now as concerning these words Soule Minde and Strength the Iewes did misunderstaÌ„d them Their saying is that Thou shalt loue God with all thy soule is as much to say as thou shalt not spare thy life for the loue of thy God but thou shalt set so much store by his glorie that in comparison thereof thou shalt not esteeme thine owne lyfe so as if neede require that thou shouldest die to shewe the loue which thou bearest vnto God thou shouldest doe it Againe Thou shalt loue thy God with all thy minde or Heart betokeneth with them but as it were a comparison so as a man shoulde preferre GOD aboue all other things And finally Thou shalt loue God with all thy strength importeth among them that thou must loue him with all thy substance and with all thy goods so as if the case required that thou shouldest bee impouerished thou shouldest rather giue ouer thy worldely goods than forsake thy God But this exposition is too straite laced and attaineth not to the verie meaning of Moses For proofe whereof there needeth nowe no long discourse For what better expounder of the Lawe is there to bee found than our Lorde Iesus Christ by whose spirit it was giuen For it was at his hand and by his authoritie that Moses receiued the Lawe which wee holde of him So then we must fetch the exposition thereof at his mouth and we must receiue it without gainsaying And for the same cause doe the three Euangelists S. Matthew 〈◊〉 〈◊〉 30. â—â— 10. â—â— in the 22. S. Mark in y e 12. and S. Luke in the 10. set downe this louing of God to be the whole summe of the well keeping of the lawe True it is that he addeth Thou shalt loue thy neighbour as thy selfe Howbeit in answering he saieth thou shalt loue thy God with all thy heart with all thy soule with all thy minde and with all thy strength Our Lord Iesus Christ addeth there one woorde more not to make a new sense but to assure vs the better of the same thing that Moses meant by the wordes Soule and Heart So then he setteth downe Soule Heart and Minde as if he should say The man that intendeth to keepe Gods Lawe well must yeeld himselfe wholly and throughly to the obeying and louing of God Nowe wee see that in our soules first there is the power of thinking when wee conceiue thinges to iudge and discerne of them That is the first power of the soule namely that vpon the insight of things we enter into deliberation and iudgement and conclude one way or other Gods will then is to restraine all these thoughtes to himselfe Againe there is the soule which is not onely the life but also the meane betwixt the thoughtes and the heart For the Heart betokeneth the affections desires will It is one thing to think a thing another thing to desire it and to set a hartie affection vpon it Ye see then that the heart is matched with the thoughtes to shewe that we must loue our God with all our mind And there is the Soule which is as it were betweene both as if it were sayd that whether wee debate and take counsell of our owne affaires we must alwayes begin at the loue of God and referre all thinges thereunto or whether wee couet one thing or other in seeking our own profite Gods loue must alwais gouerne vs so as al our desires be as it were restreined and bridled vnder it Yee see then that the whole soule with all the powers thereof ought to bee throughly possessed with the loue towardes God And the word strength serueth to
shewe yet better that God admitteth not any exception neither may wee reply in this behalfe and say is my doing of this or that an impeaching of any part of my loue towards God No no if thou doe neuer so little a thing that al thy thoughts tend not to the louing of God so as the loue of God doe guide thee all is mard and there is nothing but sinne in thee in all thy whole soule For hast thou any strēgth or power there which is not giuen thee from aboue No. Therefore must thou reknowledge it vnto God of whome thou holdest it Now then seeing that our Lord Iesus Christ hath expounded vs this text wee neede not to make long discourse of it as I sayde afore but onely to holde vs to the authoritie of him which is the very Lawegiuer Now remaineth the practising of this doctrine that is to say to knowe how wee should put it in effect and execution And let vs marke first of all how this onely one text sheweth vs sufficiently that Gods law passeth al our abilities so as it is not possible for vs to fulfill it to discharge ourselues of it or of the hundreth part of it as long as wee liue here beneath For why doe we knowe God throughly as we ought to doe No no wee come farre short of it Then is it impossible for vs to loue him with all our strength and with all our affections for knowledge goeth before loue If our knowing of God bee but in part so as wee be wrapped as yet in much darknesse our louing of God must also be weake lykewise Moreouer wee see what the fondnesse of our minde is for in stead of seeking heauenly thinges wee looke alwayes downeward And if wee be desirous but so much as to lift vp our head wee must be faine to striue and to goe to it by maine force and yet wee returne still to our owne nature How fickle are our desires and how fight they one against another So as men are tossed and turmoyled without ende or measure and haue no rest at all but are tormented with vnquietnesse of ambition on the one side and of couetousnesse on the other Againe they would faine liue at ease and in pleasure and they would faine be had in honor and estimation Finally they be combered with fleshly lustes and such other lyke thinges Hereby then it appeareth enough and too much that wee come farre short of louing God with all our heart and of giuing our selues wholy ouer vnto him as wee be commaunded here And so let vs marke that the righteousnesse of the Lawe respecteth not what men can doe but what they ought to doe We be bound to loue our GOD with all our heart with all our minde and with all our soule Although we haue no such perfection in vs as to come any thing neere it yet notwithstanding wee bee bound vnto it If any man say How so why should God require more of vs than we be able to performe we must consider from whēce the mischief springeth namely euen from our owne fault The originall sin that is in vs is the cause thereof so as we take it by byrth And is it meet y t because we be naughtie and frowarde therefore God should bee bereft of his seruice and lose his right No. If a man haue played the vnthrift and wasted away both his owne goods and other mens shall his creditor bee bound to bring him his obligation and to say take thee here thy bond thou owest me nothing The creditor will at leastwise keepe still his obligation and although the vnthrift haue not wherewith to pay yet ought he to doe homage to his creditor and to stand bound vnto him still and not to deny him his dette Now God deserueth well to bee much more priuiledged than mortall men Wherefore let vs consider that we owe him a hundred thowsand fold more than al the debts of gold and siluer in the world So then Gods righteousnesse is an inuiolable thing so that the order of nature ought rather to bee abolished Now then if men bee lewde and froward doth it follow therefore that they should pluck the sonne out of the skie or make the earth to bee confounded True it is that there happen many confusions by reason of our sinnes insomuch that our Lorde sendeth both raine and thunder hayles and tempestes and such other like thinges but yet for all that the order of nature continueth vnappayred after such turmoyling Therefore wee must vnderstande that although wee bee lewde and there is nothing but vnrighteousnesse and naughtinesse in vs Yet must Gods iustice and righte continue perfecte and vnappayred as in respecte of the commaundementes and we must needes stoope to them and suffer our selues to bee condemned for not dischardging our dueties Do we then heare this summe of the Law Thou shalt loue the Lord thy God with al thy hearte with all thy soule with all thy minde and with all thy strength Let it make vs conclude that we be all damned and accursed before God and that there is none other shifte for vs but to flee to his mercie aad that we bee not condemned for any one sinne or for two or three but y t God findeth vs guiltie in al pointes al respects And for proofe therof let vs examine wel y e best works that we can haue done in all our life and there wil be stil some fancie or other to turn vs away so as we shal not goe on so freely towardes God but y t there wil be some temptatiō mingled therwith or som toy to pluck vs back the diuel shal haue endeuered to coole vs. And when it fareth so w t vs it is a plaine corruption to infect y e thing y t shold be good and commendable in our works Ye see then that wee take not any deliberation any counsel or any desire in our whole life but the curse of God is with vs and vpon our heads Were this well printed in our heartes all glorying to the worldeward should bee beaten downe in vs and there would be no more so much meriting wherewith the Papists are so bewitched that to their owne seeming they may enter into account before GOD. Alas they shoulde then see that they be far off from their account Howebeit forasmuch as the Diuell hath blinded them with such pride let vs on our side make our commoditie of this text And sith wee heare that God requireth that we should loue him perfectly with all our heart with all our minde and with al our soule let vs be of opinion that hee condemneth vs vtterly vntil hee haue acquit vs of his owne infinite goodnesse But yet for all this we must plucke vp our hearts and quicken vp our spirites sith wee see that our Lorde prouoketh vs after that fashion For what maketh vs so cold and negligent It is our bearing of our selues in hande that wee
bee discharged The cause therefore why men doe flatter themselues is for y t they take themselues to be perfect when they haue brought some petie trifles vnto God When we bee at that point let vs bethinke vs how it is said here Thou shalt loue God with all thy heart If it happen that we be not very disordered in our life but that wee haue praied vnto God at our vprising in y e morning wee haue done no man wrong all the day long we haue not played the whoremasters nor the drunkardes wee haue not hurt any of our neighbors we haue not conspyred any euil we haue not blasphemed God but wee haue occupied our selues about some good matters insomuch as wee haue indeuoured to doe good to such as were in necessitie and laboured to apply our selues to the things that God commandeth and haue done them some seruice which had neede thereof when night commeth we thinke our selues to be litle Angels and that God hath no more to demaund of vs. That is the cause that cooleth vs and why we serue not GOD so earnestly as were requisite For wee beare our selues in hand that wee bee perfect and we bee contented with our selues and we need nothing else to content vs withall for we be too much inclined to like well of our selues But behold here is wherwith to waken vs frō such follie namely Thou shalt loue y e Lord thy God And after what manner after our owne measure No no but w t al our heart w t al our soule with al our strēgth And therefore let vs looke that wee searche well our thoughtes and in examining of our liues let vs consider what a number of vaine and fonde fancies haue passed vs. And if it be alleaged yea but I yelded not to them very well diddest thou not conceiue any such thought Will not thy God possesse thy whole soule Shal y e diuel beare rule ouer thy thoughts God in y e meane while haue nothing to doe w t thē And seeing he hath giuen thee those thoughtes if thou fall to mingling of thē w t any corruptiō whence procedeth y ◠but frō y e affection of our mindes Therefore if wee were well fraughted aforehand with the loue of God should not all the powers of our soules be brought vnder his obedience Yes So then our forging of so many fond imaginations our letting of our desires and delightes loose to followe this and that and our forgetting of God in the meane while or rather our excluding of him from bearing any sway at all in vs doth prooue sufficiently that the true loue of God is not receiued into our soules Alas doth it not appeare that we be yet farre of from discharging the hundreth part of our duetie Besides this foresayd condēning of ourselues wee must also quicken vp our selues and say what doest thou wretched creature doest thou giue thy selfe to doe well sith god exhorteth thee so earnestly In the meanwhile thou seest y t thou hast much adoe euen to begin Thus ye see how wee ought to beare this text in minde that it may inflame vs with the loue of God seeing we be yet so farre off from the perfection which hee requireth and commaundeth Againe let vs marke well that our Lordes vppening of all the abilities of our soule here is to make vs looke better to the good turnes that he hath done vs to yeelde him homage for the same and to apply them to his honor For what a thing is it that wee haue the gift of consulting the choyce of discerning betweene good and euill and the abilitie to cōceiue things so as we can say we wil doe this or that Lo here an excellent gift wherwith wee be indued Now then seeing wee haue will to choose so as wee can say go to I finde this to bee good and againe seeing wee haue a soule which beareth Gods image printed in it and seeing we haue so many goodly vertues wherethrough wee excell all other creatures ought not the consideration thereof to prouoke vs the more to serue God and to honour him with those so precious giftes which hee hath put in vs Yes and therefore let vs learne that whē our thoughtes are set vppon vaine and wicked thinges and when our desires runne at rouers and rebell against God we vnhallowe so holy a treasure as wee deserue well to bee vtterly cast vp at Gods hand because of our vnthākfulnesse Now then whereas Moses speaketh here of the thoughts and the will and our Lord Iesus Christ addeth one word more that is to wit minde Soule and will let vs vnderstand that hereby we be warned that if we submit not our selues wholy vnto God it happeneth for want of considering the good thinges that hee hath bestowed vppon vs. For if wee feele him liberall as hee sheweth himselfe towardes vs surely it wil drawe vs wholy vnto him So then let vs consider that Gods making of vs so excellent as to haue his image printed in vs was not to any other end thā y t we should do him homage for them by that meane be y e more moued to loue him to keepe our selues well from defiling so precious gifts as reason will discretion all y e rest of the powers of our soules which he hath giuē vs. Thus ye se in effect what we haue to remēber vpon this place But yet herewithall wee must marke also the thing that I haue tolde you heretofore that is to wit that God wil not be serued by constraint but of free loue He could say Thou shalt honour thy God Deut. 13. thou shalt obey thy God thou shalt feare thy GOD and so hee doeth in other textes and it is good reason that it should be so but he speaketh expressely of loue And why To shewe that if our seruing of him bee by constreint so as wee goe to it against our wils though wee honor him neuer so much and doe all that is possible to glorify his name yet if the same proceede not of loue so as our heart yeeld vnto him freely and without gainesaying hee vtterly disaloweth it and such seruice is not acceptable vnto him for he loueth him that giueth with a free will and pure affection as sayth Saint Paul treating of Almesdeedes 2. Cor. 9.7 Seeing then that God loueth him which giueth with a chearefull courage thereby hee sheweth that if a man should spend all his goods yet should it not boote him at al as to Godward vnlesse hee haue a delight in well doing And why Because God hath commaunded it and wee ought aboue all thinges to desire that hee be glorifyed that his righteousnesse bee obeyed that he bee exalted at our handes that hee reigne ouer vs and that we be his people in very deede Ye see then that the chiefe ioy which wee should haue to incline vs to doe well is a hartie and free affection And that is the cause why the
labours are not lost before him but are made account of and redound to our benefit Nowe then we see what is y e meaning of these wordes where Moses sheweth the people that y e Lande had bin promised to their forefathers by othe before they whom he speaketh to were borne Now for a conclusion let vs come to this saying That thou maiest driue out all thine enemies before thee Herein Moses doth the people to wit that no let can hinder them from possessing the land so they serue their God True it is that the land of Chanaan had people in it at that time to keepe possession of it we perceiue how y e spies brought word y t they were Giantes and such as would haue swallowed vp the people of God It shold seeme therfore to haue bin impossible for thē to haue set foote within y e land But God told them y t although his people were barred from al enterance to mans vnderstanding yet would he open them the way by his infinite power so they inclined to serue him Now remaineth that wee apply this to our own vse First of all let vs mark that whensoeuer God calleth vs to his seruice his promising of reward vnto vs not onely in this transitorie lyfe but also in the kingdome of heauen is not to puffe vs vp with selfweening or to make vs to beleeue that wee haue deserued aught but onely to quicken vp our slouthfulnesse and bicause wee bee so lasie in seruing him his intent is to spurre vs forewarde by that meanes Therefore let vs take courage and seeing wee loose not our labour in imploying our selues in Gods seruice let vs goe to it diligently and lustily And whereas he behighteth vs reward let vs assure our selues it is not bicause our workes deserue it Rom. 3.20 Eph 2.9 but bicause that he of his own infinite goodnesse taketh them in good woorth and giueth that tytle vnto them Let that serue for one poynt And let vs marke heerewithall that whereas God calleth vs to his inheritance although he doe it freely yet is it with condition that wee behaue our selues as trew children towards him Eph. 1.4.5.6 2.10 and consider that hee calleth vs vnto holynesse And in deede the very ende why hee calleth vs to bee his people and of his flocke is not that he will haue vs to be intangled and held backe still in this worlde but to sanctifie our selues vnto him that wee may liue holily vnder his obedience for as much as he hath washed and clensed vs by the blood of our Lorde Iesus Christe And Gods calling of vs thereunto is not for our woorkes sakes but for his owne mercie Now if vnder colour heereof wee will needes stand facing with him I haue tould you already what will come of it Therefore let vs haue regard to marche the thinges together which are inseparable that is to wit the free goodnesse of our God and the condition thereunto annexed which is that hee be serued and honored at our handes And besides this although wee see neuer so great lettes which may seeme to barre vs from all entraunce into the kingdome of heauen and that wee be cast vp heere for a pray vnto Sathan and we haue so many enemies that our life is as it weere in hazarde euery minute of an houre yet let vs not cease to hope and to beleeue that our Lorde will keepe vs safe and sure Psal. 8 5.10 if wee walke in his feare Then let vs not passe for all the worlde Although it seeme that all thinges should be turned vpsidowne yet let not all the troubles and incōberances which we see in the world stoppe vs frō going through to the end but let vs reason thus with our selues who is he that hath taken vs into his keeping Is it not our God Is it not he which hath promised vs the inheritaunce of the kingdome of heauen Yes Then is it his office to holde vs by strong hande True it is that wee on our part are feeble but yet his onely power will bee ynough to strengthen vs. True it is that we be inuironed with many enemies but yet our God is a good shield 2. Sa. 〈…〉 he wil be an inuincible fortresse for vs so wee put our trust in him We haue his promise that hee will neuer fayle vs. Thus yee see that God hauing once begun the worke of our saluation will goe through with it in suche sorte Phil. 〈…〉 as wee may glory that his calling of vs vnto him is not in vaine nor to disappoint vs of our hope wherein hee will haue vs to continue vnto the ende Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him that whereas heeretofore we haue abused his power and might too much we may hensefoorth be more diligent in practising his iudgementes and corrections and so make our commodity of them as the warninges which hee hath giuen vs may neuer out of our remembraunce and that as long as it shal please him to maintaine vs in prosperytie and quiet we may be watchfull and stand vpon our garde so as wee turne not from the right way ne tary till he powre out his vengeance vpon vs but indeuour to preuent it as we bee warned to doe and also that in al our lyfe we may continually so repent vs of our sinnes as we may still trauell the better towardes him vntill hee haue gathered vs fully to himselfe to frame vs to the perfection of the righteousnesse whereunto wee tend as nowe 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 last of Iuly 1555. The L. Sermon which is the sixth vpon the sixth Chapter 20 When thy child asketh thee in time to come saying What are these testimonies Ordinaunces and lawes which the Lorde our God hath commaunded you 21 Then shalt thou say to thy chyld Wee were Pharaose bondfolke in Egypt but the Lord brought vs out of Egypt with a mightie hand 22 And the Lord wrought signes and miracles great and euill vppon Egypt and vpon Pharao and all his house before our eyes 23 And brought vs out thence to bring vs in hither and to giue vs the land which he had sworne to our fathers 24 And the Lorde commaunded vs to keepe all these ordinaunces and to feare the Lorde our God that wee might alwayes prosper and liue as wee doe this day 25 And it shall bee counted vnto vs for righteousnesse if wee keepe and doe all these commaundementes before the Lorde our God as he hath commaunded vs. HEere wee haue two reasons to marke why Moses commaundeth that such as were to come after that time should be tolde why God gaue his Lawe to the Iewes and why he woulde haue them gouerned after that maner The one is that it is good reason that Gods
and in the meane while God is let alone and his lawe is forgotten And therefore it is not to bee wondered at that hee hardeneth vs in such brutishnes and that there is so grosse ignorance in the world as fewe folke haue the true taste and sauor of the doctrine of saluation but rather wee see that all men despise it and are so farre off from hauing any affection and zeale to the knowing of it that they doe rather thrust it from them when it is offered them and when GOD seeketh them they runne from him Sith wee see such vnthankefulnesse euerywhere it is any maruell that our Lorde reuealeth not his trueth as hee would doe if men were well minded towardes it It is true that God taryeth not till wee come vnto him but rather performeth that which hee sayth by his prophet Esay Esa. 65.1 namely that hee appeareth to them that aske not after him and that hee is found of them that seeke him not insomuch that hee sayth to them that are farre off from him Lo here I am Yet notwithstanding men must not vnder this color that God reacheth them his hand and draweth them out of the dungeons of ignorance before they euer thought vppon him men I say must not flatter and fode themselues in their carelesnesse but rather wee must learne according to this text that whereas wee bee ignorant of the trueth wee must at leastwise doe our indeuer to get knowledge of it and resorte to such as wee thinke that God hath reuealed more vnto than to our selues If wee doe so and with all humilitie seeke to knowe the thinges that are auaileable to our saluation God will shewe himselfe to vs and giue vs such meanes and helpes as he knoweth to be expedient for vs. And although mortall men faile vs yet will hee so supply our want by the power of his holy spirite as wee shall not continue still in darkenesse if wee seeke y e light for he wil not shut y e dore against vs if we knock Matt. 7.7 Luâ— 11.9.10 do our indeuer to enter Thus ye see in effect what we haue to remember vppon y e text Furthermore it behoueth vs to marke that here God sheweth not the end of his commandements what is ment by them and to what vse he hath appoynted theÌ„ He doth not onely shew that the people were iustly bound to keepe the lawe that was giuen them seeing that God had bought them so dearly Here are two things The one is that inasmuch as God hath giuen vs his worde hee doth well deserue that wee should yeelde him obedience Why so Because we be his creatures and hee hath voutsafed to gather vs together vnto him to bee his people and to fight vnder his standard and hath made vs to bee of his flocke and of his Church Marke that for one poynt The other is that wee should know to what end hee hath giuen vs his Sacraments so as we haue the preceptes of his whole Lawe which pertaine to the exercising of vs in his feare and in the hope of our saluation and to what end he hath set such order among vs as wee now haue Wee must knowe what is meant by all this Neuerthelesse this briefenesse will bee darkesome if it be not declared better When wee consider how God hath created shaped vs and moreouer made vs after his owne image and giuen vs witte and reson and therewithall the hope of a better life and finally hath voutsafed to take vs as his houshold folke it sheweth vs that wee bee bound to submit our selues vnto him For seeing hee is our maker doe wee not owe him all obedience Nay there is yet more namely that in the person of our Lorde Iesus Christ his sonne hee hath redeemed vs and made vs partakers of his Gospell to the ende that wee should bee guided by his hand Now then the first poynt is that when we haue knowledge it must stirre vs vp to serue God to stick to the pure religion that is comprehended in his word Howbeit this is not enough but wheÌ„ we be asked yet neerer Wherfore y e promises of y e forgiuenes of sins are giuen vs wee must answere Alas it is because we be wretched sinners we should be continually in anguish and sorrowe of minde if we knewe not that God is coÌ„tented to be mercifull vnto vs of his owne meere grace For hee cannot loue vs except we be righteous and wee shall neuer finde any holynesse in our lyfe Psal. â—â— or perfection in our vertues but it is through Gods mercie which it pleaseth him to extend towards vs. And so now yee see whereunto the promises tend Againe if it be demaunded of vs why hee hath appoynted the order of prayer as wel publique as priuate it is for that euery of vs ought to inure himselfe to seeke all his succor at his hand For wee haue not any good thing wee be destitute both of wisedome strength and righteousnesse wee bee woorse than emptie vntill our good God doe succor our needes and the meane thereof is to flee to him for refuge To that end hath hee ordeined priuate prayer And publique or common prayer is ordeined to the intent to assure vs the better that hee will here the common accorde that is among vs when wee bee come together as it were into one bodie and therewithall wee make confession of our faith exercise our charitie By this meanes then we learne why and to what end our Lorde hath set order in his Churche that is to lay what he meant to betoken thereby and to what purpose it is to be referred If a man aske vs what is meant by Baptisme and wherefore it was ordeined it is to the intent wee should know that euen from our mothers wombe wee bring nothing but all maner of vncleanesse with vs and that wee be ful of infection and filth before the Lord so as wee must be faine to bee washed or else hee will not vouchsafe to auowe vs for his Eph. 5.26.27 And wherewithall must wee be washed With the bloud of our Lord Iesus Christ. 1 Iohn 1.7 That then is the way to make vs cleane For as long as wee liue in Adam and in our owne nature wee can doe nothing but euill We bee so marred as there is nothing in vs but vtter rebelliousnesse against GOD. Therefore wee must enter as it were into death and into the graue Rom. 6.4 to bee renewed and our Lord must bee faine to giue vs a new vnderstanding and a new heart and he must so shape vs new againe as we may no more be the same we were before but bee as yee would say cast in a newe mould Eph. 4.23.24 and bee made new creatures as the scripture vseth to speake of it Thus ye see how wee may learne what Baptisme is what it betokeneth and to what end it was ordeyned As
we see that y e fathers prayed after this manner Lord looke vpon the countenance of thy Christ or thine anointed But they spake of Dauids successors It is true Howbeit forasmuch as that temporall kingdome was a figure of the kingdome that is prepared for vs in the person of our Lord Iesus Christ y e auncient fathers looked thereat as it were to behold Iesus Christ in a glasse Now then seeing y t the sonne of God is come hath tolde vs y t it is hee to whom we must repayre what excuse wil there be for vs if we roue heere and there and seeke other mediators to resort vnto Is it not a bereauing of Gods sonne of his office Heb. 9.11.12 14. yes for hee is not as was Abraham or as was Dauid and al his linage but hee is the true high priest which hath appeased Gods wrath towardes vs. And hee hath not onely receiued the couenaunt so as he may say that God hath tolde him that hee will accept all such as submit themselues vnto him but he hath also ratified the same couenant with his owne bloud that is the seale which he hath set vnto it Then if men will not bee contented with such confirmation of Gods promises as is made in the person of his sonne is it not a treading of his bloude vnder foote to the vttermost of their power and a striuing to make it of none effect Yes and so we see that this text is so little able to arme the Papists that it doth rather condemne them of vnthankfulnesse before God in that they haue to the vttermost of their power disabled the grace that was brought them by the sonne of God and not considered that Gods adopting of vs was in his hand and by his means who hath accomplished Gods promises in such wise by his bloude as we may assure our selues of them without any doubting Therefore let vs mark wel that whensoeuer we seeke any patrons and aduocats it is an abolishing of the death passion of our Lorde Iesus Christ and therwithall an vtter disanulling of all Gods promises which ought to bee sprinkled with his bloud according as wee see howe it was commaunded in the Lawe Exod. â—â— â— 8. that the booke should be besprinkled with the bloude of the solemne sacrifice that was to be offered Hebr. â— 1â— 20. When a sacrifice was to be offred the bloud of it was to be reserued sprinkled vppon the tabernacle vppon the altar and vpon the booke of the Law to doe vs to wit that there is none other meane to assure vs of Gods promises than by the besprinkling of them with the bloude of our Lorde Iesus Christ. For as for such as runne gadding after their owne imaginations saying wee must haue such a patrone and such an aduocate they as much as in them lyeth so drayne and drie vp the bloude of Gods sonne as it may giue no more force to the promises to assure vs of our saluation Furthermore let vs marke that the Papistes haue in all respects defaced y e office of our Lord Iesus Christ. For by their making of the saintes to be their patrons aduocates they haue also made theÌ„ as good as mediators so as we should obtaine fauour at Gods hand by their meanes They say not onely Lorde heare the prayer of such a one or such a one but also for his prayers sake or for his deserts sake But both these things belong peculiarly to our Lord Iesus Christ. 1. Ioh. â—â— â— For to seeke to the merits or desertes of men is to stay vpon a crased or broken reede and that is the next way to make vs tumble downe yea and it is as the sliuers of a reede that will also wound vs besides our falling Wherefore let vs vnderstand that in so doing wee forsake the sonne of God and bereaue him of his office Againe as touching prayer and supplication it is true that we ought to pray one for another as long as wee liue vppon the earth and we haue seene the example thereof in Moses yea and wee haue seene it in such wise as sufficeth to shewe vs that our prayers are not vaine nor vnprofitable but that God maketh them auailable and heareth them when wee pray one for another Howbeit that is but while we bee aliue Moreouer if wee fall to seeking of patrones and aduocates vppon our owne heades without any warrant of holy scripture it is too great a despising of God For wee followe not the manner of praying which God hath ordeyned and therefore it is a diuelish malapertnesse for men to presume to enter into the kingdome of heauen there to appoint officers as though God had made them Lord great masters there Nowe then let vs learne that wee must let our Lord Iesus Christ alone with the office of aduocate that hee may be our spokesman for vs giue vs accesse means to be accepted at Gods hand Moreouer we must not imagine any meriting or deseruing in any mortall creature no not euen in the Angels of heaueÌ„ but we receiue y e meriting of Iesus Christ which thing was not in y e holy Patriarks nor in Dauid nor in any of his successors for God adopted them frely But it was his will that in Iesus Christ our sinnes should bee wyped out and our debts discharged and y t by his obedience righteousnesse shoulde bee purchased vnto vs. Rom. 〈…〉 That therefore is the thing that wee must resorte vnto Wherefore let vs learne that if the fathers of olde time when they minded to obtaine fauour at Gods hand alledged Abraham Isaac and Iacob and consequently Dauid in his order because he was ordeined to be a figure of our Lord Iesus Christ if this were vsed in the time that things were yet darke wee ought to take good heede that wee swarue not to the right hand nor to the left now that God hath reuealed himselfe fully vnto vs but that we direct our faith to Iesus Christ assuring our selues that for his sake God his father hath adopted vs and liketh well of vs by his meanes and graunteth vs our requestes Besides this forasmuch as y e scripture saith that he is giueÌ„ vs to be our aduocate 1. Iohn 2.1 that he maketh intercession for vs and that for his sake we may rest vpon Gods mercie Let vs not doubt but he will shewe himselfe fauourable vnto vs. Seeing that the scripture fathereth these thinges vppon Iesus Christ let vs beware that wee rob him not of them and that we play not the Papistes who by their praying to their Hesaincts Shesaints doe well shewe that Iesus Christ sufficeth them not and that because they pretende the name of God they prouoke his vengeance more and more against them We see also howe God hath blinded them giuen them vp to a hellish rage so as they thinke it not ynough to say These are our patrons and aduocates but also
right And if they deuour y e goods y t were apoiÌ„ted to such as serue Gods Church they must be fain to yeelde an account of them in the ende For the world sees they be but idle bellies and idols and not onely that but also deadly enemies to Gods honor laboring to ouerthrow it to the vttermost of their power Now then all this geere must be cut off for y e nourishing mainteining of theÌ„ is all one as if men were minded to marre all the good seede that is in Gods Church True it is that where they vsurpe such tyrannie men may well hope that they shall yeeld a reckening for it before God and such as are held down in y t bondage may well sigh grone And although they knowe it to be an intollerable trecherie and extortion y t such exactions should be layde vpon them yet neuerthelesse they must bee faine to beare with theÌ„ But whensoeuer y e Church shall happen to bee well reformed and well ordered doutlesse those Cormorantes shall no longer deuour the substance of Gods people after that fashion but the things y t haue bin misused shal be brought home to their good holy vse again so as they shall serue to the nourishing mainteining of such as haue y e charge of the preaching of Gods word also to the releiuing and mainteining of the poore after y e maner of the priestes in the old law who as we know were bound ther vnto insomuch that their hauing of such portioÌ„ as I haue told you of before was for y e releeuing of the poore of such as were in penury And so ye see how we may profit ourselues by this text But by the way let vs come backe againe to y e things y t I haue alledged as wel out of y e prophet Esay as out of Zachary y t is to wit y t we in these daies are succeeded in the roome of the Leuites And sith it is so let vs marke y t although wee possesse inheritances of lands medowes and vineyardes in this world yet we must make light account of theÌ„ without being tied to them must put the thing in vre which Saint Paul speaketh of in the seuenth Chapter of the first epistle to the Corinthians 1. Cor. 7.30 y t is to wit that he which is rich be as if he possessed nothing And why For if wee haue not God for our heritage portion wo be to vs. And how may y t be but onely by being discharged of all earthly affections and cares Although God giue a man riches yet must he be as a sheepe meeke lowely to offer himselfe vnto God so as nothing may let or hinder him from following his vocation or from going on still towardes the heauenly life whereunto he is called Ye see then y t the thing which we haue to confider generally in our knowing y t God will haue y e ministers of his word and the shepherdes of his Church to be nourished and mainteined is y t we must likewise know y t all of vs are a royall priesthood in respect whereof he wil not haue vs to be so intangled with y e goods of this world that wee should not look vp to him but y t we should run apace through the world assuring our selues y t wee cannot be children of the kingdome of heauen vnlesse we be strangers here beneath 2. Cor. 5.6 Hebr. 11.16 Now after y t Moses hath told the sayd things he addeth yet one word more which is EueÌ„ vnto this day Wherby he meaneth y t Gods will was to haue those things obserued True it is that these things had not at y t time indured aboue fourtie yeares but yet doth Moses put y e people in mind of theÌ„ telling them y t that order must not be broken but continued still euen till the coÌ„ming of y e redeemer In deede the priestes theÌ„selues were greatly out of order had marred all so as they had well deserued y t God should vndoe his couenant with theÌ„ bereaue them of y e prerogatiue that he had giuen vnto their father Leuie according to this text of the prophet Malachie which saith y t God made his couenant with Leuie Mal. 2. â—â— but yet forasmuch as the Leuits had shrunk away not regarded the promise y t they had made vnto God they deserued to be cut off and God would curse all their blessings as if he should say wheÌ„ ye thinke ye haue made a great hand theÌ„ will God but blow vpon you by by it wil appeare y t all was but shame Yet notwithstanding y e priesthod was to coÌ„tinue still euen to the comming of our Lord Iesus Christ so it did Likwise let vs mark well nowadaies y t when things be out of frame in the Church so as all goes to hauocke y e mischief is in deed to be corrected but yet must not gods ordinaÌ„ce be therfore disanulled so as we should let it alone not put it in execution vpoÌ„ misliking of the vices offences that haue set all in a broile but we must alwaies resort backe to Gods pure rule We see there haue bin no such deuils incarnate as those y t haue bosted theÌ„selues to be Prelats Bishops shepherdes Now if vpon misliking of such corruptions a maÌ„ would abolish all order in y e Church so as there should be no ministers nor any mo folke appointed to teach y e people what else were it thaÌ„ a horrible coÌ„fusion and a setting open of hell y t all things in the worlde might goe to hauocke But let vs keepe still this principle y t mens vices must bee corrected and gods coÌ„mandemeÌ„t therwithal obserued Thus ye see what Moses ment in saying y t Gods choosing of y e Leuits was not for a day or twain but to coÌ„tinue still that by that meane the Church might be mainteined On the otherside we know y t the death of our Lorde Iesus Christ shoulde not come vnto vs in these daies without y e preaching of the Gospell Therfore if we intend to feele y e redemption and soul health y t hath bin purchased for vs the same order must be mainteined still And howe greâ—t store of vices soeuer ther be let Gods Church be clensed of theÌ„ let all stuÌ„bling blocks be remoued out of it let not men for all that cease to haue preachers of Gods worde ministers of his sacraments stil for otherwise it were the next way to cut y e Churches throte to bring all to vtter desolation For we know how S. Paul sayth y t Iesus Christ was giuen to be our peace and y t at his comming he preached it to them y t were neere hande and to them that were farre off Eph. â—â—â— Saint Paul sheweth there how our Lord Iesus maketh the vertue of his death passioÌ„ auailable namely by coÌ„manding the Gospel to be
forgiuenes of sins as if they should drawe the wretched captiue soules out of the bondage of hell Ye see then how our Lorde Iesus Christ hath vttered the grace that was vnknowen vnto vs before but wee take small profite by it For although wee were baptised from our infancie yet when wee come to yeares of discretion whereby begin we to shew our selues to haue some witte but by choosing the euill as though wee ment to spite God wittingly And againe beside this when our Lord teacheth vs and reformeth vs by his worde so as he ceaseth not to shewe vs our faultes to the intent to tame vs and to daunt vs and to drawe vs to repentaunce howe dull are we vppon the spurre After what fashion deale we Are wee not so spytefull and stubborne as a man can not by any meanes win vs yes and therefore he is faine to sende vs many chastisements to make this present life to be as a wildernes to vs to wander vp and downe in with y e feeling of his wrath For all the miseries wherewith wee be hemmed in are remembrancers to make vs hang downe our heades and to make vs perceiue that we be wretched sinners that we be worthy not onely of temporall correction but also to be sunke downe into hell Yet notwithstanding this serueth not to driue vs to dispaire for we may well assure our selues y t God will receiue vs to mercy so we flee to our Lord Iesus Christ. For if Moses were heard who was a wretched sinner Rom. 5.17 Col. 1.20 what shall he be who hath all righteousnesse perfectly in him and to whoÌ„ authoritie is giuen to make full attonement betweene God and man Nowe theÌ„ seeing that our Lord Iesus Christ is appointed to be our mediator let vs not doubt but that although God holde vs in this worlde as poore banished wretches and withdrawe himselfe from vs and shrinke aside to outwarde appearaunce yet we be not bereft of the inheritaunce which he hath promised vs and purchased for vs by our Lorde Iesus Christ. But howsoeuer wee fare let vs not tempt him nor abuse his patieÌ„ce but let vs wey wel this speech where Moses saith that he was hearde for that time also For it serueth to holde vs in awe that wee flatter not our selues when God beareth with vs but that we shoulde looke about vs to amende our faults and to bridle our wicked lustes that we giue not ourselues ouer vnto euill but hate it and abhorre it so as God may goe on with the thing that hee hath begunne in vs vntill he haue ridde vs quite and cleane of all worldly lettes and put vs in possession of the euerlasting life If wee doe so wee may boldely protest that we haue praysed God and that we haue giuen him such glorie as hee deserueth and wee haue cause to reioyce in that we were able to ouercome all the temptations and distrustes that coulde happen vnto vs and therefore wee shall not neede to doubt but that our good God is and will be mercifull to vs though we be not worthy of it Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to vouchsafe to make vs so to feele them as it may serue to mortifie vs daily more more that when we perceiue his displeasure we may flee to his goodnesse and mercy to obtaine fauour at his hande that beeing rid quite and cleane of our vices and spoâ—â—es we may bee so gouerned by the power of his holy spirite as we may become true sacrifices vnto him by dedicating our selues wholly to his glory through newnesse of life And so let vs all say Almightie God heauenly father c. On Thursday the xij of September 1555. The Lxxj. Sermon which is the third vpon the tenth Chapter 12 And nowe O Israell what doth the Lord thy GOD require of thee but that thou shouldest feare the Lord thy GOD and walke in all his wayes and that thou shouldest loue him and serue the Lord thy God with all thy heart and all thy soule 13 And that thou shouldest keepe the commaundementes of the Lorde and his ordinaunces which I commaunde thee this day to the ende it may goe well with thee 14 Beholde the heauens and the heauens of heauens are the Lord thy Gods and likewise the earth and all that is therein HEre Moses proceedeth with the matter that we haue hard these dayes past that is to witte that God had vsed marueilous fauor towards his people in forgiuing them so many and so greeuous offences It was verie much that they were receiued to mercy so as they were not dispossessed of y e heritage that God had promised them Now Moses addeth here an other respect which serueth to make Gods great and infinite goodnes yet better knowen to giue it the greater beauty which is that he not onely forgaue the people the faults that they had done but also receiued them againe with so gentle and friendly coÌ„ditions as might set al meÌ„ in a wonder to thinke vpon it If a Citie or a countrie haue rebelled against their prince so as they haue broken their allegeance although he list not to vse extreeme rigor by putting all to fire and sworde but be coÌ„tented to graunt them their liues yet will he bereaue them of all their priuileges he wil lay fines and exactions vpon them he will perchance depriue them of their ancient liberties so as the wretched soules shall grone vnder the burden haue cause to remember their offence a hundred yeres after But Moses sheweth here that God dealt not so with the Iewes For when he had once pardoned their offence he delt with them as if they had neuer done amisse their state was as pleasant amiable as if they had obeied him in all points as became them And so ye see the intent of Moses in this place He had reported heretofore how he had bin heard nowe he addeth here What is it that the Lord requireth of thee He chargeth thee not with any amerciaments he layeth no punishment vppon thee he layeth no burden vpoÌ„ thee to beare thee down w t his only desire is y t thou shouldest loue him that thou shouldest honor him y t thou shouldest keepe his commandements And is this any profit to himselfe No. Euerywhit of it redoundeth to thine own benefite Was it not ynough to make this peoples heart to melt though they had bin the wickeddest in y e world when they might say wheras we had forsaken y e Lord broken the couenant that he had made with vs choseÌ„ an ydol in stead of him he hath not only forgiuen y t so hainous cryme bin coÌ„tented to take vs stil for his children to leaue vs the inheritance y t he had promised vs but also he gouerneth vs after such a fashion as it might seeme we had deserued al y e
owne lewdenesse and vnthankefulnesse but lette vs endeuour to fare the better by it by beeing washed in our soules that is to say by mortifying our owne imaginations reasons and lustes and by offering vp of our selues in sacrifice vnto god to the ende that he may renewe vs and that nothing else but his spirite may reigne in vs so as hee may beare the whole swaye This exhortation is made vnto the Iewes because it was their dutie to apply their sacramentes vnto such ende Neuerthelesse let vs marke that it is not in our power to performe the thing y t is required here For although the Iewes ought to haue bin circūcised in their heartes yet was it verie necessary that God should worke in y t behalfe Likewise it standeth vs in hande nowadayes to mortifie our selues we be cōmanded so to do but yet must wee be faine to resort vnto God who reserueth to himselfe y e office of renewing our soules And that is the cause why it is sayd y t our Lorde Iesus Christ is only he which baptiseth with fire the holy Ghost Iohn 1.33 For if a man y t ministreth baptisme had power to regenerate then had he in himself the power maiestie glory which is giuen to y e sonne of God But our baptising is only with water y t is to say we haue but the signe of baptisme cōmitted vnto vs yet notwithstanding our doing is not in vaine for we must needes be faithfull witnesses of God And forasmuch as we doe it in his name we must not thinke y t the thing is voide vnprofitable But yet for all that it behoueth vs to resort to our Lord Iesus Christ and to consider y t our ministring of baptisme in his Church is by his authoritie therefore that it belongeth vnto him to make it auaileable that it is only his spirit wherby we be regenerate For if euerie man could wash his own soule it might be sayde that the minister baptiseth with water and y t euerie man baptiseth himselfe with truth but it can not be sayd so for that were as much as to robbe Gods sonne of the thing that is peculiar vnto him He hath reserued that honour to himselfe neuer giuen it to any creature no not vnto y e Angels of heauen Therefore let vs vnderstand that nowadayes when it is tolde vs that we must make the outwarde signe auailable vnto vs by being baptised in our soules we must therewithall immediately submit our selues vnto God praying him to performe the thing by the power of his holy spirit which he representeth to vs outwardly by the figure thereof and to mortifie and renewe vs in such wise as we may haue the trueth of baptisme sealed vppe and ingrauen in our soules In like case was it with the people of olde time True it is that here Moses exhorteth y e Iewes to Circumcise their heartes but yet we shall see hereafter Deut. 3◠6 howe he will say the Lorde our God themselues so ill as it was verie requisite for thē to be done to vnderstand that it was but a fondnesse for them to boast themselues to be Gods people Nowe to the intent we may learne to put this doctrine in practise as it ought to be Let vs vnderstande that such as will needes harden them selues in naughtinesse shal be destroyed by God who will make them to feele y e force of his power according to this saying of his If ye fall to stubbornes with me Leuit. 26.23 24. I will deale stubbornly with you againe And it is all one with this saying of the xviij Psalme Psal. 18.27 With the frowarde I wil be froward and I wil deale roughly with such as harden thēselues against me Then let vs learne that Gods intent is to lay a yoke vppon our neckes by his worde of purpose to bring vs in subiection to his righteousnesse And all is for our benefite Insomuch that although it bee so vnpossible for vs to fulfill the Lawe that wee can not so much as put foorth one of our litle fingers to the furtheraunce of it no nor once thinke a good thought yet is that yoke gentle amiable of it selfe and all the harme of it commeth of our selues For if wee will not bowe downe our neckes but strout them out as hard as if they were steele or brasse so as in steede of being as Oxen to labour or as sheep to heare the voyce of our shepherd we become sturdy buls and fall to striking with rage furie to shake off the yoke so as we not only followe not the worde but also shake off all subiection and inharden ourselues against God what excuse will there be for vs seeing wee yeelde not ourselues vnto him willingly to be taught at his hande Yet for all that we see how the world goeth God therefore must be faine to ouermaster vs to tame vs by maine hande And in verie deede looke what afflictions soeuer light vpon vs we ought to take thē as strokes of Gods hād to make vs bowe our neckes vnder him and to become tractable and obedient But when we go awke and cleane contrary after that fashion thē doth he threaten vs thus by Moses I will deale stubbornely as well as you He vseth that terme of purpose to the intent y t men should not dally with him For at the first blush the saying might seeme straunge which I alledged out of the xviij Psalme Psal. 18.27 namely that hee will deale frowardely with such as are froward For howe can that be Can God be frowarde No But it is all one as if he shoulde say yee shall finde in me a greater hardnesse than yours is Let vs incounter together and see which of vs is stoutest and best able to holde out I tell you it is you that are like to be confounded and go to wrecke And therfore let vs leaue our naughtinesse and repaire vnto God while he calleth vs and when we be come to him let vs suffer ourselues to be gouerned by his holy spirite which is the spirit of meeknesse that we may submit our selues obediently vnto him And for perfourmaunce thereof lette vs marke the lesson that Moses addeth immediatly The euerlasting thy God sayeth he is the God of Gods a great a mightie a strong God yea but let vs marke also that he doth not accept that is to say regard mens persons but iudgeth according to the truth Beware therefore y t ye trust not any more in your circūcision nor in such like thinges but beare in mind that God wil haue your seruice to be such as your hearts may be wholly dedicated vnto him and that he wold haue you to submit your selues vnto him so as he may haue you in his possession and you enioy the inheritance which hee promised to your fathers and which belongeth vnto you Gods greatnesse which Moses speaketh of in this place is the first
any more when they haue once as it were bribed him after that sort with some present Now then bicause the world doth daly so with God beareth it self in hand that it can agree with him for rewards Moses saith on the contrarie that God is not like mortall men nor will yeeld a whitte for all that and therfore he wold not haue men to beguile themselues For if we desire to be reconciled vnto him when we haue offended him there is none other way for vs but to cast our selues downe and to come to him with a sory heart for it For as it is said in the psalme that is the sacrifice which hee accepteth aboue all Psal. 51.19 And when he receiueth vs into his fauor let vs assure our selues that it is for y t paimentes sake which was made in the person of our lord Iesus Christ. Wherfore let vs not presume to bring him any thing of our own but let vs borrow elsewhere that which we haue not in our selues Yet for all this it behoueth vs to hate sin if we meane y t God should admit vs into his fauour 1. Cor. 11.31 Yea and we must condemne the euill y t we know to be in our selues if we intend to be acquite of it And therfore let vs not come any more with our owne vaine fancies vpon hope to pacifie God with such pelting trash or by likening him to a corrupted Iudge that will haue his eyes blinded with rewardes let vs not imagin any such thing in him but let vs walke soundly Nowe then wee see howe Moseses intent was to bridle vs by shewing vs what the nature of God is and he exhorteth vs to feare him bicause he is terrible And again for as much as he regardeth no mans person let vs put away all pride presumption Let the great ones know y t they shall gain nothing by their stoutnes but y t al creatures must stoope to him Finally let vs not think that when we haue offended God we shal please him again with this fond shift of offering him some amends for it For he doth so greatly abhorre loath sin as he can by no meanes away with it neither is there any payment in the world y t can make satisfactiō for it What is to be done then but to resort simply plainely to our God submitting our selues vnto him seeking nothing else at his hand but to be reformed by him so as al y t euer he misliketh may be corrected cast downe in vs Furthermore when as it is saide y t God taketh no rewards we bee done to vnderstand y t as much as in vs lieth we defile y e blood of our Lord Iesus Christ which is the only payment satisfaction for our sinnes when we be y e bolder to sin vnder pretence of reconciling our selues vnto God They I say y t take such libertie to doe euill defile the blood of our Lorde Iesus Christ as if they trampled it vnder foote For to say y t when we haue done a fault we may be discharged of it by bringing some raunsome or recompence for it were a plaine declaration y t we loue not our gold siluer at all If a man shoulde breake all lawe bicause he is sure he hath to doe with corrupt iudges whose fauour he shal win w t his purse and yet notwithstanding for all his offending after y t sort had no care howe he wasted consumed his money men would say he were witles But we haue not any other means wherby to be reconciled vnto God than y e only blood of our Lord Iesus Christ. Now then if we fall to lashing of it out after y t fashion w tout discretion is it not a token of too villanous contempt Yes And therfore let vs learne to hold our selues to y t inestimable price y t was paide for our raunsome let vs learn I say to hold our selues in the feare of God so as we giue not our selues ouer vnto euil And therew tall let vs learne also to behaue our selues in such wise towardes our neighbors as y ◠mightie greeue not the weeke and feeble For although we may scape in this world yet when we come before the heauenly iudge we shall be punished double for our abusing of our power credite after y t fashion Eph. 〈…〉 According whereunto S. Paule warneth maisters y t they should not misintreat their seruants for God saith he iudgeth w tout respect of persons Wherby he sheweth that such as are set in high estate authoritie ought to abstaine vtterly from al crueltie pride For why They may well be serued of the same sauce thēselues And it is not for thē to think thēselues to haue y e better hand bicause that as now they haue y e vauntage are in better degree for all y e geere shal be dasht when it cōmeth before God Thus ye see what we haue to beare in minde Now for a further declaration he addeth that God doeth right to the fatherlesse the widowe and the straunger that God hath a care of the straunger to giue him clothing foode Yea he telleth y e Iewes that they had bin straungers in y e land of Egypt therefore they ought to be mindefull still of y t state of theirs that they might vse all maner of gentlenesse towards straungers This serueth for the proofe of y e doctrine which I touched euen now y t is to wit y t god hath no respect of persons And in y t respect doth Moses say y t the widowes fatherlesse and straungers shal be vexed in this world they shall haue none to beare them out men shall suffer the widowes to be troubled the fatherlesse shal be made a pray straungers shal be laid open to all iniuries no mā shall withstand it And why For in as much as they beare no coūtenance in this world nor haue any kinsfolke or friends to maintaine them it seemeth y t they may be put to y e bearing of al things y t is the custome of y e world But contrariwise it is said here y t God is a defender of the fatherlesse a maintainer of the widowes a protector of straungers This is vtterly against y e cōmon custome of men For as I haue said alreadie men are giuen to y e pleasuring of such as may stād them in some sted again Kinsfolk friends will help one another in the meane while poore people are forsake But see here how God dealeth y e cleane contrarie way When he sees men trust in their owne staies and in their own strength he letteth them alone as if he should say to them Very wel try what ye can doe of your selues For commonly when means are profered vs in this world wherby to helpe vs we despise God we beare our selues in hand that wee may well ynough forbeare him Not that wee will so say but
vppon vs yea and a confusion more horrible than Turkishnesse in that they durst so openly pronounce all those leawd speaches Let vs marke then how it is not without cause that Moses sayth here The commaundementes which I set before you as if hee should say come not hither to protest dissemblingly that your intent is to serue God but say flatly y t ye wil not admit his Lawe because it is preched vnto you by me by me I say which am a mortall man as you be and not your God least ye should make an idoll of me Alledge none of all these shiftes sayth he for God hath ordained me to set forth his Lawe and he will haue it receiued at my hand And seeing he hath giuen me that charge and office it behoueth you on your side to obey Now againe wee knowe that our Lorde Iesus Christ intendeth not to dwell here visibly in his owne person among vs. Hee hath ordeined Pastors in his Church and hee will be heard by their meanes that is the perfection whereunto hee bringeth vs vntill wee come to that happy meeting 1. Cor. 13.12 to bee throughly ioyned vnto him Those are the wordes of Saint Paul Now if wee will not submit our selues to that order it is as if we would rend asunder the body of Christ as much as in vs lyeth Therefore let vs beware that wee yeelde due authoritie to Gods word and accept it reuerently when it is preached vnto vs. So then whensoeuer we haue to deale with Gods seruice and religion let vs not fall to fancying of high speculations as if we would say Let God shewe me what pleaseth him and I wil doe it For that is but a vaine excuse as wee shall see that Moses himselfe will tell vs hereafter where he sayth Deut. 30.11.12.13.14 Thou needest not to goe ouer the sea nor to mount vp into the ayre nor to goe downe into the deepe forasmuch as thou hast the worde in thy heart and in thy mouth Rom. 10.8 And this word saith S. Paul is not only that which was preached by Moses but also the same word of faith which we preach at this day Sith it is so let vs beare in minde y t God ment as it were to bridle vs by telling vs y t it was his wil to make vs subiect vnto him and y t for the bringing thereof to passe it behoued vs to obserue the doctrine which he did set forth by the hand of Moses And cōsequently it behoueth our Lord Iesus Christes gouerning of vs nowadays to be such as we receiue and beleeue whatsoeuer is preached to vs in his name Ye see thē that the way for Gods word to haue due preheminence and authoritie among vs is that wee gouerne not our selues after our owne lyking but hearken to the voyce of Iesus Christ to submit our selues thereto so as hee may haue the souereintie ouer vs that is giuen him by God his father and we receiue his word without exception or gainsaying knowing that that is the meane whereby God intendeth to try what obedience wee yeelde vnto him Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs perceiue them better than wee haue done heretofore so as we may fare the better by all the instructions that are giuen vs as well by the benefites that are dayly bestowed vppon vs at his hand as by the chastisementes which hee sheweth vs that thereby we may be brought to feare him and to honor him by all meanes and not take vppon vs the name of Christianitie falsely but become his people in very deede being separated from all worldly infections and from all wiched lustes that are contrary to his lawe or which striue against it That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Tewseday the xxiiij of September 1555. The Lxxvi Sermon which is the third vpon the eleuenth Chapter 8 Therefore keepe all c. 9 And that yee may prolong your daies in the lande which the Lorde sware to your fathers to giue to them and to their seede euen a lande that floweth with milke and honnie 10 For the land which thou goest vnto to possesse it is not as the lande of Egypt whence thou camest where thou diddest sow thy seede and water it with thy feete as a garden of herbes 11 But the Lande which thou goest vnto to possesse is a land wherin are hilles and plaines and it drinketh raine water from the skie 12 It is a land which the Lord thy God regardeth the eyes of the Lorde thy God are continually vppon it from the beginning of the yeere to the end of the yeere 13 And if ye be diligent in obeying my commaundementes which I commaunde you this day so as ye loue the Lorde your God and serue him with all your hart and with all your soule 14 Then will I giue the foreraine and the afterraine in season vppon your lande that thou mayest gather vp thy Corne thy Wine and thyne Oyle 15 Also I will giue thee grasse vpon the feeld for thy Cattell So shalt thou eate and haue thy fill AFter that Moses hath warned the people to keepe Gods commaundements now hee harteneth them by setting Gods promises before them as if GOD should tell them that his will was they should not serue him but for good wages And in deede God perceiuing how loth slowe we be to follow him allureth vs to it by promising vs that wee shall not lose our labor in so doing Not that he is bound to doe it or that he intendeth to haue vs as hirelings or that we can deserue or earne any thing at his hand wee must rid away all such imaginations It is meete y t wee should yeeld obedience vnto God though no reward at al were behighted vs. For we ought to loue him for his owne sake not for any recompence that can be looked for Againe on y e other side our affection must be francke free and not lyke theirs that wil doe nothing except their profite be alwayes before them We must loue God w t a free heart Thirdly we can deserue nothing at all by our doings doe what we can God is neuer y t more bound vnto vs for it For we be his already what can we bring which is not due to him already by nature Yet is he contented to apply himselfe to our rawnesse in saying y t if we serue him there is a reward ready for vs so as we shall not neede to be afraid y t our Labor in honoring him shoulde be vnprofitable to vs if we indeuour so to honor him Now we see what a fondnesse it is for men to conclude that because God promiseth rewarde to such as keepe his Lawe therfore men can deserue at his hand For that is not his meaning but
the end they should be mainteined altogether in the true vnion of faith that they might alwaies haue men to put them in mind to liue in obedience towardes God and that the Religion might be preserued in y e purenes therof This is not for y e peculiar benefite of y e Leuites but for y e general welfare of the whole Church of God Now hereupon Moses repeateth y e same thing again which I haue expounded heretofore that is to say That the Iewes might eat flesh through as all the land of Iuire conditionally that the sacrifices were reserued for the sanctuarie for the temple thē the time were come that it were builded I haue tolde you already that the cause why God gaue such leaue was to the end that men should learne to refraine frō the attempting of any thing which they were not sure to be lawfull for them to do And howe shall we knowe that the things which we doe are acceptable to God By hauing his word which he giueth vs. For it is not for vs to be further of his counsell than he discloseth vnto vs. To be short it is shewed vs here that in all our life wee must not stirre one finger except we be sure that GOD hath giuen vs leaue Now he for his part leaueth vs not in doubt but hath giuen vs a sure and vnfallible rule so as we may alwayes discerne the certaintie at leastwise if wee will holde our selues contented with the thing that God alloweth without adding any thing to his doctrine and his lawe For there he hath vttered his wil in such wise vnto vs that if we want any thing nowe it is because we list not to harken to him that hath all dominion ouer vs. As for example all the doubtes that are among the Papistes proceede of nothing else but of a foolish curiositie which they haue to do better than GOD commaundeth them O say they I woulde be so holy as nothing might passe from mee which shoulde not be good And is it not enough to obey GOD Yes say they but I would do yet more He y t passeth those bounds shall but torment himselfe and dwell in vnquietnesse al the time of his life as wee see these hypocrites are which are alwayes tossed and turmoyled with some doubt And what is the cause thereof It is a reward which they deserue verie well because they will not rule themselues by Gods worde Isa. 55.3 But as the Prophet Esay saieth if we walk purely and simplie according to Gods word we shall haue rest in our soules and wee shall be free from all these troubles and debates which the wretched vnbeleeuers make for they wote not at which ende to beginne neyther knowe they where to make an end Therefore let vs marke well howe it is not without cause that GOD speaking of eating and drinking doeth giue here expresse leaue to his people to the ende we shoulde not aduenture anie thing but in his name and to doe vs to vnderstand that he hath such a care of vs that hee will guide al our steppes and therefore we must liue as in his presence Furthermore let vs learne to receiue the libertie which GOD hath giuen vs that we may enioy it so far forth as is expedient for we know y t this libertie of ours ought to carie a restraint with it 2 Cor. 6.12 10.23 S. Paul telleth vs y t al the things which are lawfull are not alwaies behoueful bicause they do not always edifie our neighbors But yet howsoeuer the case standeth we must haue our consciences free so as wee may vse the thinges that GOD hath graunted vs by his worde And therefore both in eating and drinking wee may giue him thankes with a cheerefull hearte as they that knowe howe it is hee that feedeth vs and that we doe receiue all thinges at his hand Moreouer we bee continually put in mind hereby y t he is neere at hand with vs and y t his prouidence extendeth euen to y e least things For it may well seeme that eating and drinking are no such thinges as are worthie that God shoulde haue regarde of them But yet it is Gods will to beare sway in that behalfe to the ende that we shoulde knowe the fatherly care that hee that of vs not onely in respect of our soules but also in respect of our bodies though they bee transitorie and corruptible Hereunto Moses addeth that the people shoulde refrayne from eating the bloude of beastes Whereby he doeth vs to vnderstande that wee must so vse Gods creatures as we abhorre all crueltie For at the first sight it seemeth an vnnaturall thing to kill the beastes to whome GOD hath giuen life by knocking of them downe and by cutting of there throtes It seemeth to be a chaunging of Gods ordinaunce and an vtter peruerting of all thinges when men take leaue to doe such thinges Yet notwithstanding our Lorde sayth that men may lawfully eate the fleshe of beastes Gen. 9.3 and that hee hath created them for mans vse Neuertheles to the intent to inure his people to meekenesse hee willeth them to absteyne from bloude But that serued but for the time of the Lawe and the ceremonies For as wee haue seene alreadie our Lorde gouerned the people of olde time as little babes And wee knowe that men teach young children all thinges that are good but for asmuch as they haue not yet the capacitie to vse thinges as they that are come to mans estate men holde them in awe and suffer them not to haue thinges at will which are lawfull of themselues As howe Men beate a childe for handling a knife because hee cannot tell yet howe to vse it So then GOD vsed a childishe kinde of instruction and as it were rudimentes or euen as wee say the A B C to enter that people withall which was yet rude and weake but yet wee knowe what the ende and intent of the Lawe was in commaunding men to absteyne from the bloud of beasts For Gods will was that men shoulde abhorre all crueltie And the same exposition hereof is set downe by Moses himselfe in the ninth Chapter of Genesis Gen. 9.4 For after the floude God declareth that men may well eate the fleshe of beastes so they forbeare to eate of their bloud And why is that Because it is to bee considered that the soule or life of euerie liuing thing is after a sorte represented by the bloude And I forbidde you all manslaughter sayth GOD Gen. 9.5 beare well in minde that men are created after myne owne image and therefore yee muste not worke any outrage one to an other For whosoeuer sheddeth mans bloode shall haue his bloude shedde by man Wee see I saye that the respect which our Lorde hadde was not of the brute beastes but rather that his meaning was to holde vs together in brotherly loue And therefore hee gaue the people of olde time a figure
or take so highly vppon them it is all one as if they bereaued God of the title of Sauiour and Iudge For if hee be not the onely Lawemaker Saint Iames concludeth that he is not the onely Iudge nor the partie that hath power alone to condemne vs or to saue vs. And what a presumption is it that the creature should proceede so farre as to father our saluation vppon wretched carkesses and earthwoormes which is to be fathered alonely vppon God So then let vs marke well that whereas Moses hath tolde vs heere that it is not Lawefull for vs to adde any whit to the thinges that God commaundeth in his Lawe thereby hee condemneth all the deuotions that euer were inuented by the world It will seeme strange why God hath so streitly forbidden men to adde any thing to his Lawe but ought not the reasons to suffice which I will aleadge Verily the world condemneth it selfe by his owne mouth Hath this prouerb bin inuented in our time Hath it not bin euer a common saying among the Papists to say Thou art the deuils seruant for thou doest more than thou art bidden This manner of speech hath bin vsed a hundred yere before we were borne It hath bin a common by word And what haue the Papists done They haue let the commaundementes of God alone to runne gadding after their owne inuentions and gewgawes And yet neuerthelesse they say dayly still Thou art the deuils seruaunt If a Master bee angrie with his seruaunt for leauing the thing vndoone which he had commaunded him to do the thing which he had conceiued in his owne imagination and he thinketh to content his Maister in saying I haue done better than you were aware of thou art the diuels seruant wil his Master say for thou hast done more than was commaunded thee And I pray thee what art thou Thou doest the lyke to God For thou wilt needes serue him after thine owne fashion without regard what he hath commaunded thee And therefore let vs beare in minde that forasmuch as GOD is robbed of his honor and the creatures set themselues in his iudgement seate when they take vppon them to make Lawes for the stablishing of a spiritual gouernment God declareth that he wil take horrible vengeance of it Esa. 29.14 deale terribly with them And why so Euen because they haue serued him after the commaundementes of men and not held themselues to his single worde and therefore hee will blind the wisest of them so as they shall be destitute of all reason and become so brutish that they shal not be able to discerne any thing at all Is not this enough to make the hayre stand vp vppon our head What is to bee done then Let vs followe this saying 1. Sa. 15. â—â— That obedience is better than sacrifice Loe here a sentence that needeth no glose The Papistes shew themselues to be farre past shame in these dayes in that they will needes maintaine the tyrannie of that idoll and still continue in their wilfulnesse of folowing their owne fond deuotions which haue not any foundation in Gods word Behold our Lord requireth but obedience that is to say that men shoulde submit themselues to his trueth and be contented with that which he commaundeth And the declaration hereof is deliuered vs here by Moses in two wordes that is to wit that they shoulde neither ad nor diminish aught at all in Gods worde but that when God speaketh they should receiue his sayinges with quiet obedience saying Yea Lord all this is iust and rightfull there is not any thing to bee gainsayed in any one poynt Againe thou Lord hast set vs boundes within the which it behoueth vs to holde our selues and not presume to say this is good or I will doe this more than is commaunded me No but wee must assure our selues that our true wisedome and perfect soundnesse is to submit our selues meekely to thy word If wee haue that let vs not doubt but that God alloweth our whole lyfe And if wee swarâ—e neuer so little from it wee shall not onely bee vtterly mislyked of him but also prouoke his vengeance against vs. But now let vs kneele down in the presence of our good God with acknowledgement of our faultes praying him to make vs to perceiue theÌ„ better so as it may bring vs to a true and liuely repentance And because wee bee so much inclined to followe our owne inuentions it may please him not to suffer such hardnesse of heart in vs as may make vs to turne away from his commandemeÌ„ts but rather that euery one may submit our selues to his word and frame our selues wholy thereafter that being voyde of all ouerweening of our owne wit and discretion we may suffer our selues to bee guided gouerned by his hand and specially that when he sendeth vs preachers to shew vs his wil hee vouchsafe vs such grace as wee may submit our selues thereunto so as wee may not onely receiue his word when it is preached by the voyce of men but also haue it written in our heartes by his holy Ghoste 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 Fryday the xj of October 1555. The Lxxxvi Sermon which is the first vpon the thirteenth Chapter IF there rise vp among you a Prophet that is a dreamer of dreames which giueth the signe or a myracle 2 And the signe or myracle which hee hath tolde thee commeth to passe and he say vnto thee let vs walke after other Gods which you haue not knowen and let vs serue them 3 Thou shalt not hearken to the words of that Prophet or dreamer of dreames For the Lord your God trieth you to weete if you loue the Lorde your God with all your heart and with all your soule HEERE god sheweth what steadfastnesse of faith ought to bee in those y t haue bin taught by his word namely eueÌ„ such as may bee able to withstaÌ„d all the lyes and sleightes of Satan so as they bee not hindered by any false doctrines or errors but may continue alwayes in the trueth For if wee receiued his worde when it is preached vnto vs and yet it had no hold in vs but that wee should turne aside from that which we had learned as soone as we perceiued any thing to the contrary what a thing were it It is sayd that faith must be the victorie whereby to ouercome the whole worlde â— Iohn 5.4 for so doth Saint Iohn speake thereof in his first Epistle And if wee yeelde to euery winde so as euery blaste of vntrueth is enough to withdrawe vs from GOD our faith will soone bee ouercome and where is then our victorie Therefore let vs marke that when GOD graunteth vs the grace to bee taught by his worde it is not onely to the end wee shoulde learne the thinges that are spoken and beare them in minde for a while
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
vs a greater priuiledge than he gaue to y e Patriarkes Prophets After y e self same maner is it w t the things y t Moses addeth here For yesterday he treated of the meats y t were foule and vncleane in those dayes And hee sorted them into their seuerall kindes You shal eate of such beastes sayd he but in any wise beware y t ye touch no swine nor any such like things Nowe he treateth of strangled meats as of flesh y t dieth alone w tout killing and w tout letting of it bloud And no doubt but y t his setting downe of this is to shew that in so doing there is a double abhomination according to y e lawe For first formost when a beast died so alone of it self it was vnholy aforehand the very only touching of it was able to make a mā vncleane And y t was the cause why God did so forbid his people to eate therof Again the bloud of it was setled in it we haue seene already how it was not lawful for y e Iewes to eate bloud that was bicause y t in the bloud wee haue as it were a liuely image of y e soule of the life Gods meaning was to teach his people to abstaine frō all crueltie And hereof we haue y e reason expressed in Genesis Gen. 9.4.6 at such time as Noe and his ofspring were forbidden to eate bloud where it is added y t we must spare men bicause a man is y e image of God whosoeuer doeth any outrage vnto him shal not scape vnpunished Now then Gods care was not for the beasts when he forbad y e Iewes y e eating of their bloud but his intent was to teach them by y t meanes to abstaine from all crueltie so as they should be loth to do any outrage and specially any murther But as for vs in these days we bee not in such bondage Col. 2.14 For our Lord Iesus Christ hath freed vs by his death and passion Neuerthelesse howsoeuer we fare y e groundwork abideth still so as a man may forbid a little child to handle a knife least he should hurt himselfe w t it and yet an elder body also is to be foresended from hurting of himselfe wheras yet notwithstāding the handling of a knife were not euill for a child but in respect aforesaid Gal. 4.1 And therfore God who tooke y e Iewes as little children forbad thē streitly the things y t are permitted vs at this day Howbeit the finall end is all one both to them vs insomuch that we must consider that if Gods wil was to haue the Iewes kindharted to know y t the shedding of bloud is a detestable thing the same ought also to be regarded of vs at this day although the figure therof be abolished True it is as wee reade in y e xv of the Actes y t the Apostles forbad y e Gentils to eate bloud or any thing that is strangled Act 15.20.21 but y t was not for any sin y t was in so doing It was to auoide occasion of offence bicause as it is there alleaged Moses was read openly the law was published abrode in all Cities so as they heard it there forbidden The Iewes could not abide at y e first to see them eate bloud which named themselues Christians for y t was a lothsome thing to them Therefore men were faine for a time to forbeare y e libertie that God giueth nowadayes to al the faithfull accordingly as S. Paul speaketh therof 1. Cor. 6.12 10.23 saying that the things which are lawfull for vs are not alwayes expedient for they edifie not We haue in deede our consciences free before God but yet if I see my brother offended it behoueth me to beare w t him if his so doing be through infirmitie and in any wise I must haue a consideration whether a man be already throughly instructed in the faith or no. The intent of the Apostles then was not to make a grounded law wherewith to tie mens consciences to hold thē in bondage but only to auoide al occasion of causing folk to stumble But this hath bin ill marked of a great sort of ignorant persons For they haue thought it to bee deadly sinne to eate y e bloud of any beast as wee see it mainteined still at this day and that was a foolish beastly superstition For as I said afore our Lord Iesus Christ hath cancelled the obligation of the Lawe of Moses so as we be no more bound vnto it Col. 2.14 But yet for all that it behooueth vs to liue in concord one with another and to haue a regarde what our neighbours are able to beare There is not the like reason for vs noweadayes to forbeare the eating of fleshe vppon frydayes for it is a meere deuotion and it was forged and inuented without any likely hoode of reason yea and it was matched with a kinde of Idolatrie for as much as the Papistes haue surmised themselues to serue God by that meanes in forbearing to eat fleshe vpon certaine daies which was too grosse a folly Neuerthelesse if a christenman shold come among the Papistes and goe about to teache them that are yet altogether blinded the point y t he should begin at must not bee the eating of flesh vpon frydayes for that would scare them quite away bicause they neuer heard that it is lawful to do it and therfore could neuer conceiue the truth of it and besides that they should see him go about to breake a law which they take to be most holy without informing them of the true meaning of the whole Such dealing therfore should be contrary to Gods meaning and to Christen liberty And therefore order and measure are to bee obserued in those cases But by the way let vs remember that wee haue cause to giue thankes to our God for exempting vs from y e bondage that our fathers were subiect to vnder the law that we must also benefite our selues by those figures by learning to liue friendly with our neighbors abhorring all murthers and outrages not onely actual murthers but also hatred which is likewise condemned for murther before God though it be neuer so secret and close kept as saith S. Iohn 1. Ioh. 3.15 That is the thing which we haue to note when it is sayd vnto vs that God vttereth his will without any shadow and not in darke speeches as he did to the fathers but as one that speaketh with open mouth and therefore let vs hold our selues contented therewith Now after this commaundement Moses addeth that wee must not seeth a Kidde in his dammes Milke but woorde for woorde it is but in Milke It hath beene commonly vnderstoode that a man shoulde not seeth a Kid in his dāmes milke or make sawce with Goates milke to eate Kiddes fleshe withall And thereuppon the Iewes who will needes bee alwayes adding of
our Lords will was y t the firstborne should be offered vp to him in acknowledgement of y t great benefite For seeing y e so great a miracle had bin wrought for theÌ„ it behoued them to honor God for it to be alwaies the more moued to magnifie his grace But wee see how forgetfull we are in y t behalfe insomuch that if God haue done vs any good turn in deed we can speake of it tell it forth with voyce loud ynough for a litle while but by by it slippeth froÌ„ vs we thinke no more of it But gods powring out of his gratious goodnes towards vs is to the end y t we should mind it continually beare it in remeÌ„braÌ„ce euer after Therfore is it requisite y t we should be warned put in mind of y e things which we would else forget Euen so stoode y e case as in respect of the offering of the firstborne For Gods will was y t it shoulde be a memoriall of the sayd benefite so as it might neuer bee forgotten And heereby let vs marke that although wee haue not the like ceremonies among vs yet doth God still exhorte vs to bee mindefull of the benefites that we haue receiued at his hande And the excellenter that his gratious dooinges are the more ought we to be moued by them to exalt them yea and to deale in such wise that euen when wee be dead and gone our children may continue in doing the like Thus ye see what we haue to remeÌ„ber concerning the order that was set downe for the offering vp of the first borne thinges It had bin ynough to haue spoken of it once and why then doth God repeate it againe but by reason of mens vnthankefulnes And this concerneth not the Iewes onely but also vs. Wherefore let vs consider that whereas God telleth vs that we ought to be mindfull of y e benefits which we haue receiued at his hand yet we cease not to turne our backes and to shut our eyes y t we might not see and if we be driueÌ„ to remeÌ„ber them whether we will or no yet are we too too lasie in doing it Considering then the naughtinesse y t is in vs insomuch that God hath no sooner turned his hande but that we haue by by forgotten what he hath done for vs or at leastwise whereas hee woulde that the remembraunce of his benefites should be printed in our heartes we thinke it ynough to haue borne them in minde a day or twayn Let vs accustome our selues to the mindfulnesse of them and consider that wee must not only blame the Iewes for their vnthankfulnesse but also remember that we ourselues are of nature like vnto them Moreouer whereas it is sayde that the first borne thinges which are to be offered must bee sounde and without blemish hereby we see how men wold faine beguyle God with their by shifts For they would haue picked the faultiest of their firstborne thinges to haue offered vnto God and they would haue thought with themselues well this shall be set out to doe seruice withall in the Temple for it will doe mee no seruice yonder beast doth but pine away well he must serue for sacrifice This were a playne mocking of God and yet was it a common thing among the Iewes But let vs come to our selues there is none of vs all but he findeth himselfe so ill minded as to defraude God continually of somewhat that belongeth vnto him For to let passe the ceremonie of offering the firstborne thinges God requireth that euerie of vs should offer vppe our selues vnto him and it is good reason that wee shoulde doe so Hebr. 2.14 for he hath redeemed vs from the bondage of death Wee were by nature the bondeslaues of Sathan and beholde GOD hath made vs his owne children therefore is it verie meete that wee shoulde doe him homage with our persons And as touching our soules wee knowe that the sonne of GOD spared not himselfe for the redeeming of them And as for our bodies wee hope that they shall bee raysed againe to his heauenly glorie Is it not meete then that GOD shoulde haue the whole possession of vs But when it commeth to the offering vp of ourselues to him the world seeth y t wee goe to it like cripples and purblinde folke Who is he that commeth freely vnto God and that suffereth himselfe to be vtterly cast down to be stripped out of his sinful nature Nay if we goe towards God with the sight of one eye with the sight of the other we are tied to the vanities of the worlde If we lende him our eares a little while by and by wee be listening to some other thing If we haue any good thought tending towardes him we be corrupted a thousande waies Such are the sacrifices y t we offer vnto God that is to wit sinfull sacrifices full of corruption To be short howsoeuer the world go God can haue no right at our handes Cal he neuersomuch vpon vs be he neuer so importunate with vs yet are we so hardharted y t we will neuer yeeld him his due Thus we see that although the ceremony of offering y e first borne as wel of cattell as of men is taken away yet this Law is not superfluous among Christians but vnder the shadowes of Moseses lawe God sheweth vs after what sort we should come vnto him nowadayes that is to wit not limping nor as purblinde folke ranging here and there but y t we should looke to the purging of the wicked affections that are in vs so as wee may come to him sounde both in bodie soule True it is that doe what we can it is not possible for vs to be without a great number of vices in vs but yet must not those vices be nourished neither must we flatter our selues If any of vs feele anie imperfections in himselfe he must mislike of it and being sorie for it wee must desire GOD to purge and clense vs from our sinnes that we may be ridde from all the corruptions that hinder vs to become acceptable sacrifices vnto him When we go that way to worke that is to say when euerie of vs fighteth against his owne sinnes by true repentance although there be many things amisse in vs yet will our Lorde receiue vs and not shake vs off 1. Ioh. â—1 7 For we knowe that the bloud of our Lorde Iesus Christ serueth to scoure out all our spottes And that is the cause why it is sayd that our sacrifices are offered to God the father in his name Hebr. 3.15 Seeing then that Iesus Christe is there aunswering for vs although there be spots in vs yet are they not imputed to vs. But yet must we on our side endeuour to amende them and by that meane acknowledge the thing that is sayde heere that is to wit wee must not offer faultie sacrifices vnto God nor resemble the hypocrites which come to
wee shall profit greatly by that meane For it is not ynough for vs to knowe the storie of the death and Passion of our Lord Iesus Christ but the chiefe point is to resort to the vse and fruite of it And that is much the better attayned vnto by considering the auncient figures Now it is sayd y t the Pascall Lambe was offered vp to the end that the houses which were marked with the bloud thereof Exod. 12.13 should bee spared of God For an Angel passed swiftly through the land of Egypt and slew al the first borne both of man and beast There was but one reseruation namely the sacrificing of the Lamb looke what doore of a house was dipped with the bloud thereof that house did the Lords Angel passe ouer The onely safetie then which we haue when God vttereth his wrath and vengeance through the whole world is to beare the mark of our Lord Iesus Christ. For inasmuch as he was sacrificed for vs we bee besprinkled w t his bloud God acknowledgeth vs for his own vpon speciall priuiledge withdraweth his hand from vs so as we bee not comprised nor inclosed vnder the common curse of y e whole world For y e land of Egypt was at that time as an image of all mankind And in deede we be al accursed by nature good reason it is that God as a iust Iudge should execute his vengeance vpon vs. Eph. 2.3 But here the faithfull are dispersed and mingled with the faithlesse And how then are they discerned asunder seeing they dwel together God can well ynough skill to discerne the marke of his sonne True it is y t the state of our life may well be like y e state of the faithlesse and the despisers of God But yet howsoeuer we fare our Lord gathereth vs continually to himself Insomuch that if we be of his flock he wil be merciful to vs eueÌ„ to y e end conditionally also y t wee beare the bloud of our Lord Iesus Christ for our badge At y t time the doores of their houses were sprinkled w t a branch of Hysop Exod. 12.22 1. Pet. 1.2 but as now our besprinkling must bee spirituall as S. Peter telleth vs. Would we then y t God should take vs to mercie when his hand is stretched out to punish all the world Let vs vnderstand y t there is no other meane for vs to bee marked by our lord Iesus christ than only y e holy Ghost For his blood is not now a shedding that we might make an outward and visible sprinkling of our selues with it but hee hath shead it for vs in spirite as the Apostle speaketh of it in the Epistle to the Hebrewes â—ebr 9.14 That is to say it was not the only paine that he suffred in his body but also the matching of the heauenly power with it that made the bloud of him to bee our washing and clensing And when wee haue once beene watred with the holy Ghost then will that bloud be euer fresh and neuer drye For it is not corruptible in as much as wee be washed and clensed with it before God Hebr. 10.20 Therefore let vs so put the thing in vre which is spoken of by Saint Peter as it may besprinkle our soules As how Euen by taking holde by fayth of the inestimable benefite which is brought vs by our Lorde Iesus Christ. And although wee bee full of filth and vncleannesse yet doth not God faile to take vs into his fauour because the bloud that was once shedde for our saluation is sufficient to wash out all our spots at this day 1. Iohn 1.7 Thus much for one point And therefore let vs rest vpon this point that although we seeme in this world to bee wrapped vp in the curse of God with the vnbeleeuers yet notwithstanding we shall bee preserued from aboue and that if the Angell could skill to discerne the Iewes which had marked their houses with the corruptible bloud of a brute beaste it is much more likely that God will at this day know the blood of his own sonne so as we may be discerned by it and not haue his wrath to fall vpon vs. True it is y t we may well suffer some chastisement for it is good for our soules health But the end therof will alwaies be good and God will neuer ceasse to be still mercifull to vs. That is the first matter which we haue to mark as in respect of the former saying that our Lord Iesus Christ is the fulfilling of the things that were figured in the law by the offering of the Pascal Lambe But let vs nowe come backe againe to Saint Paules exhortation Hee sayth that because our Easter lambe is offered vp 1. Cor. 5.8 wee must nowe keepe the feast in eating it howbeit not with the Leauen of naughtinesse or deceite but in simplicitie and vprightnesse Whereas he sayth that our passouer is offered vp he doth vs to vnderstand that if we wil be reconciled to God we must resorte to the death and passion of his Sonne and not surmise any other Sacrifice than that Hebr. 7.24 which is the euerlasting because the vertue thereof can neuer fayle And it is a point well worth the noting For it serueth to condemne the abhomination of the Masse which is brought into the Popedome They be not contented with y e offering vp of Iesus Christ vnto GOD his Father and with the one satisfaction which hee hath made to indure for euer but they beare men in hande that hee is yet sacrificed dayly whereas Saint Paule telleth vs that wee must holde vs to the Redemption that was purchased once for all Nowe remayneth that wee eate of this Sacrifice that is to say that wee become partakers thereof As if hee had sayde there are two thinges in the pascall Lambe the one was the sprinkling of the Lambes bloud and the other was the eating of his fleshe roasted Now in deede it is the sonne of God that hath offred this sacrifice Hebr. 7.24 and that office belongeth to him alone The spinkling of his blood is made in our hearts by the holy Ghost for that cannot be attributed to y e cunning of men We must now become partakers of this Sacrifice not by eating Iesus christ after a fleshly maner but S. Paul had an eye to this partaking that is giuen vs by the Gospel Eph. 5.30 For we be members of his body and he knitteth vs so vnto him Iohn 14.19.20 y t looke whatsoeuer he hath he coÌ„municateth y e same vnto vs so as we liue in him he also in vs. And for as much as there is no seueraltie between y e sonne of God y e faithfull therfore is he our meate For we be no lesse fed w t his power his very substaÌ„ce as in respect of our soules than our bodies are fed and nourished with bread Againe to the intent we
against nature for him to say yea vnles it were to some better ende for his desire is to haue being still Indede the vnbeleeuers do besot themselues in their desiring to be for this beeing of theirs is but to cram themselues to eat drinke to fil their bellies like swine to sleepe like beasts and to looke vppon pleasaunt thinges as folkes that are caried altogither with sensualitie Those are the things wherein the vnbeleeuers repose themselues And in the meane while they be so dull that they consider not that that beeing of theirs is no being at all and that the state of this preseÌ„t life is but a shadow which is euer fleeting neuer at any stay But contrarywise when the godly say it is good to liue thereupon they conclude that it is not for them to couer death vnlesse it be to exchaunge for the better Neuerthelesse when they take holde by saith vppon the heritage which God hath promised them then are they desirous and not without iust cause to depart out of this mortal body y t it may be renewed againe We see then as nowe howe we may dwell with ioy in tentes that is to say by being assured that after wee be passed out of this worlde we shal be taken vp into the resting place which God hath prepared for vs which was purchased for vs so dearely Therfore let vs go on with a free courage let vs not cease to keepe on our pace vntill we be come to our end And let vs always conclude with ourselues y t it is enough for vs to hope continually that the heauenly rest shall not faile vs after that God hath exercised vs in this world and tossed vs to and fro Thus ye see in effect how we ought to keepe this feast with gladnesse Now for a conclusion Moses addeth that they must resort thrise a yeare to Ierusalem and there shew themselues before God as many as were males none to come emptie but euery man to make some offering to God according to the blessing that God had giuen him This maner of speaking that the Iewes shoulde come before the face of God serued for the better expressing that the sanctuary was not a vaine and vnprofitable figure but that God vttered his power there to shew in very deed y t he dwelled among his people If Moses had saide singly yee shall resort to the Sanctuarie euery of you shall make his offering before the Arke of couenant the Iewes had not bin so wel certified that their comming to call vpon God in the sanctuary was not in vaine For they might haue said very wel indeed wee haue the figures ceremonies but yet are we not sure y t God wil heare vs. But when it was said ye shal come shew your selues to god it was a greater edifying of them because they were wel assured that the ceremonies of y e lawe were not deceiuable Yet notwithstanding it was not to make theÌ„ to set their minds vpon the visible signes so to hold themselues still downe but they were to consider y t although God stoop to apply himselfe to our infirmitie yet is it not his meaning therfore to hold vs downe to these earthly thinges but contrarywise his comming downe to vs is to make vs to stie vp to seeke him aboue so y t when we haue visible signes we should consider y t his glorie surmounteth y e heauens is infinite therefore that we must worship him with our minds lifted vp aboue y e world and aboue al things that are corruptible And so yee see that this maner of speech where it is said ye shal be in the presence of your God when yee be come into his sanctuarie was profitable and imported a very good lesson to the Iewes For why God shewed in very deed that he had not instituted those signes without cause but that thereby he made his grace and power to be felt of the faithfull when they came thither to call vpon him But yet for all that it behooued the faithfull therewithal to worship God spiritually For we see howe the Iewes are reproued for this Esa. 66.1.2 in y t they corrupted his seruice by reason y t they supposed to shut him vp within their Temple Shall I dwell in a house made with mans hande saith the Lord If the Iewes had replyed said Why not for it is said when ye come to the sanctuarie ye shall bee there before the face of your God Yea but that is no excuse For Gods ordeining of his sanctuarie to dwell there was not in such wise that hee woulde forsake his heauenly glorie but to come seeke men here beneath and to lift them vp aboue We nowadayes must remember the like For when God sendeth vs his word and addeth y e sacraments for a confirmatioÌ„ of the same it is asmuch as if he shewed vs his face at leastwise so farre as we are able to abide it For wee be rude and earthly and cannot beholde God as he is 1. Cor. â—3 1â— and therefore he is faine to applie himselfe vnto vs. Yet notwithstanding wee must so seeke him after the maner that he vttereth and declareth himselfe vnto vs as we be not tyed to the visible signes nor intangled with them as we see the wretched Idolaters are which alwayes take occasion to turne away from GOD by meanes of the helpes which hee giueth them to bring them to him Therefore let men beware of such abuse Indeede when we speake of the Lords supper wee can well enough say that Iesus Christ is there present and that wee possesse him When we come to the receyuing of the bread and y e wine we can say they be no emptie signes but that we haue there the very substance insomuch that Iesus Christ imparteth himselfe to vs so as wee bee feede and nourished with his body and bloode So then Iesus Christ offereth himselfe to vs in his supper But is it to bee saide therefore that he commeth downe from heauen and that he is to bee sought after a superstitious manner as the Papistes and such other like doe in these dayes No but it serueth to lift vs vp to heauen and to make vs vnderstand that although Christ dwelleth there yet wee ought not to doubt but that his power reacheth vnto vs and that we be made partakers thereof and that when we receiue the breade the wine they be true warrantes of that which I haue saide Yee see then that we be in the presence of our God by beeing partakers of Christs last supper As much is to be saide of Baptisme namely that in the water of baptisme we behold the bloude of our Lord Iesus Christ and the redemption which he hath purchased for vs So as it is to vs as a liuely picture not only that but also wee haue the trueth so ioyned with the image and portrayture as the effect must needs bee felt
sufficient for the conuicting of a man to haue deserued death our Lord ment to cut off occasion of all shifts that men deuise to cloake their misdeedes withall Now furthermore let vs apply this doctrine to our selues also let vs vnderstand that seeing God hath set such order in temporal iustice hee will keepe it towards vs. But are we not sufficiently conuicted that wee haue beene estranged from the worde of God First euery of vs hath his own conscience to reproue him and what a number of witnesses doeth that counteruaile The Heathen haue saide that it is as good as a thousand Then if a man be condemned in himselfe what shall it boote him to iustifie himselfe seeing that his sinne gnaweth him and preferreth inditementes continually against him For there is no man howe blockish so euer he bee whose owne conscience doeth not continually sting him Therfore let vs learne to plead guiltie before God seeing he stirreth vs therto inwardly sheweth vs our faults Besides this the prophets and Apostles the verie sonne of God himselfe Esa. 5 5.4 are faithfull witnesses of it as the prophet Esay nameth him Seeing we haue them to conuict vs what should we henceforth seeke for startingholes What wil that boote vs And wee haue not the holy scripture onely Hebr. 12.11 but wee haue also the thicke clowde as the Apostle tearmeth them in the Epistle to the Hebrewes of all the faithful of al the holy martyrs which euer suffered for the name of God shall not al those be sufficient witnesses to condemne vs before y e iudgement seat of our Lord Iesus Christ Nowe if we make no account to benefite our selues by the example which they haue giuen vs but do wilfully forsake the doctrine after we haue knowen it what condemnation do we deserue And that is the verie cause why S. Paul alleageth this text to the Corinthians 2. Cor. 13.1 that iudgement standeth vppon the mouth of two or three witnesses And whereof speaketh he there Of his own Epistle of his owne comming for hee sayth y t he will come to the Corinthians Not that I haue not written vnto you sufficiently already sayeth he or that I haue not warned you often ynough heretofore and yet you continue stubborne and hardharted still But thinke you that ye shal winne any thing thereby at Gods hand Know ye saith he that iudgement shal be taken at the mouth of two or three witnesses Sith it is so let vs bethinke our selues and forasmuch as we see that God hath beene so gracious to vs to giue vs so many prophets after him that Iesus Christ himselfe his Apostles haue witnessed vnto vs the trueth of the Gospel let them not be witnesses against vs to our condemnation but rather let them be witnesses of our faith and let vs bee so confirmed in the grace of y e holy ghost by our Lord Iesus Christ as we may continually keepe on our course and followe the vocation wherevnto our Lord hath put vs called vs. And now let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes praying him to make vs feele them better that thereby wee may bee the more inflamed to serue him and woorshippe him not onely as in respect of the ceremonie but also by applying all our whole life to his obedience and by giuing of our selues wholly to the soundnes which he sheweth vs by his holy word And that we may endeuour to bring other men to the same not suffer those to stray which are alreadie in the right way but with one common accord hold them together in the sheepefold which are come into it alreadie and drawe others thither by our good life conuersation preuenting all causes of offence disorder whereby the true religion might bee peruerted 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 Tewsday the xix of Nouember 1555. The Ciiij Sermon which is the third vpon the seuenteenth Chapter 8 If a thing be too hard for thee to iudge betweene bloud and bloud between cause cause betweene wound wound there be wordes of strife within thy gates then shalt thou rise and get thee vp to the place which the Lorde thy God shall haue chosen 9 And go to the Priests Leuites to the Iudge which shal be in those days aske and they shall shewe thee the sentence of iudgement 10 And according to the content of the sentence which shal be declared vnto thee by those of the place which the Lord shal haue chosen so shalt thou doe and thou shalt take heede to do according to all that they informe thee 11 According to the sentence of the law which they teach thee according to the right which they tell thee shalt thou do Thou shalt not turne aside from the thing which they shewe thee neither to the right hand nor to the left 12 As for the man which through presumptuousnes will not obey the high priest which is there to minister before the Lorde thy God or the Iudge that man shall dye and thou shalt put away euil from Israel 13 That all the people may heare and be afraid do no more presumptuously HEre is the order shewed vs how to end matters in lawe Forasmuchas when men are at controuersie we see they be so wilful hardharted y t by their good willes they woulde neuer come to any end God declareth y t it was his wil there should bee some soueraigne court of iustice among his people against the sentence wherof there shold lye no appeale True it is y t all people are taught of nature to do so For if it were lawfull to make continual appeales mens frowardnes is such as I said afore y t their controuersies would neuer come to any end Therfore is it requisite y t there should be some certaine stay that is it which our Lord hath declared in this text Againe as touching worldly gouernement this order is greatly auailable forasmuch as the thing which nature followeth through y e whole world is ratified by the mouth of God that is a thing which ought to be well marked For sith wee see y t God hath humbled himself so much as to shewe vs the order of ciuil gouernment we must conclude y t he alloweth of it For otherwise he would not medle with it it were a dishonoring of his maiestie Do we then see y t our Lorde in his lawe hath treated of y e order which wee ought to obserue among our selues Let vs assure our selues thereby that it is a thing which hee well liketh Marke that for one point Againe sith we see after what fashion he will haue vs to behaue our selues hath set y e same down particularly it is yet a greater confirmation And as for Iudges which are
chone Hauing laide all those thinges downe and hauing subdued them let vs come to the thing that is tolde vs here which is that we must obey the Prophets Also let vs not prouoke our god to anger by vsing such shameles hypocrisie as to say O I wil obey God as wee see a number of the Papistes doe which say tushe I am a good Catholike And euen among vs without going anie further how manie are there to bee founde which boast themselues like shamelesse harlottes As for mee I woulde haue the gospell and yet for al that they can finde in their heartes to spit at it But wee must not thinke that God accepteth such Protestations vnlesse we desire vnfainedly to be gouerned by his hand For the doing whereof let vs vnderstand that there is but only one meane which is to obey Gods word For he separateth not his maiestie from y t declaration of his righteousnesse and iustice which he hath set forth vnto vs. 2. Cor. 3.13 4.4 The thinges that are conteyned in the law the Prophetes and the Gospell are his liuely Image Will wee then obey our God and be subiect to him Let vs go to that which he declareth there shew the obedience which we owe him And sith he sheweth himselfe so gratious and freeharted towardes vs as to call vs to our saluation let vs also on our side answere him againe Now let vs fall downe before the maiestie of our good God with acknowledgement of our faults praying him to make vs so to feele them as we may with true repentance seeke to be reformed by his holy spirit that we may follow his holy commaundements and also that it may please him to beare with vs to bury all our offences vntil hee haue clothed vs with his owne righteousnes and rid vs of all the imperfections wherewith we be now inuironed And so let vs all say Almightie God heauenly father c. On Munday the ij of December 1555. The Cix Sermon which is the third vpon the eighteenth Chapter 10.11.12.13.14.15 There shall not anie bee found among you c. WE haue seene howe our Lorde to make his worde preuaile among the Iewes hath willed them to put away all superstitions from among them For in verie deede the trueth of God cannot be cuppled with satans lies corruptiōs we must be either altogether the ones or altogether the others Also I haue declared vnto you that this order of Preaching Gods word must be obserued to the worldes ende In doing whereof I haue reserued hitherto the declaring of the seuerall sorts of the superstitions that are set down here First of all it is saide That the Iewes must not make their children to passe through y e fire And y t may be taken two waies For we know they were caried away w t such rage y t they burnt their childrē in sacrifice y t was a terrible thing But ye may see how foolish y e deuotiō of men is when they estrange thēselues frō God Needs must they be bereft of all humane sense and needs must the deuil possesse them driue thē into such furie as is horrible to al men Yet notwithstanding this mischeefe befell among the Iewes that they sacrificed their children to Moloch But there was yet an other fashion of making their children to goe through the fire whereof Moses doeth rather speake in this place according to the obseruing thereof among the heathen They tearmed it a manner of purging or cleansing when they vsed such Ceremonies As for example there haue remained some remnant thereof in the Popedome in their Bonfires on Midsommer night They had such a kinde of witcherie as they did beare themselues in hande that it was a kinde of purging to go take the aire of that holy fire as they esteemed it in going about it But our Lord putteth such superstitions among the number of inchauntmentes Likewise the Papistes haue their holy water and what else is that than a kinde of cleansing inuented by them selues to set against the bloode of our Lorde Iesus Christ and against Baptisme which is the true signe thereof Then let vs marke well that here our Lorde condemneth all manner of purgings or clensings which mē deuise of their own braine when they will bee clensed by any other meane than he hath ordeyned which is by the onely sacrifice of our Lorde Iesus Christ and by receyuing the records and assurāces of the same by the Sacramentes True it is that the Sacraments of themselues haue not this power in thē to make men cleane it is not the water of baptisme y t washeth away our sins before God but it is a figure that putteth vs in minde of the trueth and substance which sealeth in vs the thing that was brought to passe by the death and passion of our Lorde Iesus Christ. Thus much concerning this one point that here our Lordes meaning is that men should not inuent meanes or fashions of purging themselues but bee contented with that which he hath ordeyned in his lawe Also he speaketh of such as haue regard of the flying of birdes and obserue times Although it bee lawfull for vs to marke the courses of the times according to the starres yet is it a cursed superstition well worthie to be condemned when we goe beyond the order of nature The measuring of the yeare by the course of the Sunne is according to Gods rule So likewise is the measuring of the monethes by the course of the moone and the obseruing of the other thinges which God hath set in all the planets and starres For it is not saide for nought that God hath ordeyned the Sunne and the Moone to do vs seruice but yet therewithal they haue a kind of gouernment ouer the day and the night and thereof springeth the difference of times as is said therof Then if men holde themselues within those bounds no euil wil come of it but if they range without them and fall to inuenting of other thinges beyonde the ordinarie course of nature then it is diuelish superstitiō like as that is which men call iudiciall Astrologie For there are a great sort of fantasticall persons nowadayes which will take vpon them to tel mens fortunes by the disposition of the Starres Such a one say they shall come to such an ende or else if hee take his iourney on such a day such a thing shall betide him because such a planet reigneth and hath his aspect to the taile of such a one Againe if a man be borne vnder such an aspect then must he die after such a sort When men inuent thinges after this fashion beyond Gods limitation they be but diuelish deuises to corrupt the order of nature Therefore let vs marke wel that here Moses forbiddeth all such diuinations as are made vppon the time not meaning but that we shoulde haue respect of winter and sommer that we shoulde sowe and reape that wee shoulde dresse our vines
Gospell hath yet had a more full approbation when it was published For at that time as is saide by the Prophet Haggeus God shooke Agge ◠7 not onely the earth but also the heauen And therfore when we come to heare the doctrine that is drawen out of the lawe as out of the verie fountaine and out of the Prophets and out of the Gospell which is the perfection of all our wisedome when we take that touchstone to trie the things that are set afore vs and are desirous to be taught of God Let vs not doubt but we stand vppon a sure grounde and shall haue whatsoeuer is needfull for our saluation and therefore let vs leaue al vnprofitable speculations to such as can not find in their heartes to bee taught in Gods schoole and let it suffice vs that our Lord speaketh not to vs by halues nor as it were to leaue vs hanging in the aire that we might know neuer the more what to doe but that he giueth vs such a knowledge as we may be throughly assured and safely rest vpon the saluation of our soules Thus ye see howe we should put this text in vre tarying till the rest may bee laide foorth more fully Nowe let vs fall downe before the maiestie of our good God with acknowledgment of our sins praying him to make vs feele thē better than we haue don y t we may more more be drawē to him w t such repētāce y t forsaking al our own lusts our whole desire may be to be gouerned by him to be held in such awe to him as we may not swarue either to the right hande or to the left by withdrawing our selues from his obedience but that seeing he hath once shewed vs the way of saluation wee may neuer turne away from it for any practise of satan howsoeuer he seeke to blind our eyes with his illusions inchantments nor bee suffered by our good God to fall into his snares to be trapped by him in y e end to be swallowed vp and drowned but y t we be so inlightened by y e holy Ghost as we may shunne and eschew all satans allurements which tende but to our ruine That it may please him to grant this grace not onely to vs but also to all people and Nations of the earth c. On Tewsday the iij. of December 1555 The Cx. Sermon which is the fourth vpon the eighteenth Chapter 16 According to all that thou desiredst of the Lord thy God at Horeb in the day of the assemblie when thou saiedst Let mee henceforth heare the voice of the Lord my God no more nor see this great fire any more least I die 17 And the Lord said vnto me they haue done well to say so 18 I will raise them vp a Prophet from among their brethren like vnto thee and I will put my words in his mouth and he shall speake vnto them all that I commaund him to say 19 And it shall come to passe that whosoeuer obeyeth not my words that hee shall speake in my name I will call him to account for it 20 But the Prophet that shall presume to speake words in my name which I haue not commanded him to speake or which speaketh in the name of other gods that Prophet shall die for it AFter that God hath declared that he wil gouern his church by meanes of his word preached by men he addeth that the same is done at y e request of the people themselues As who shoulde say that they which will not obey the doctrine of the law are dubble guiltie For they despise the maiestie of God and that is too outragious a rebellion And besides that they be also thanklesse in that God vseth them after their owne desire For how was the Lawe published Did not God giue signes of his presence as though he had come down from heauen Exod. 20.18.19 and spoken visiblie to the Iewes But they perceiuing that Gods glorie amased them and made them at their wittes ende desired to haue some Prophet to speake to them and to bring his messages to them which thing was graunted vnto them Nowe if they cannot like of the condition that they themselues required what excuse is there for them Wee see then what the meaning of Moses was in saying that GOD woulde raise vp Prophetes from time to time among the Iewes yea euen according to their owne request as who should say that nothing coulde be better for them Sith it is so it was for them to holde them to that order For if they coulde not abide the thing that was graunted them at their owne request what a thing were that Should they not shewe themselues vtterly vntractable and vnruly Moreouer it behoueth vs to wey yet better the circumstances that are set downe heere namely according to all that thou desiredst at Horeb. God thinkes it not ynough to say that it came of the Iewes themselues to desire a Prophet but he doth also shew that he condescended in al points to their desire For the Gentler that God sheweth himselfe towards vs and the more he fashioneth himselfe to our nature the more are wee bounde vnto him and if wee drawe not nigh vnto him surely we bee dubble to blame We heare how S. Paul saith Gal. 4.12 Brethrē be ye as I am for I desire not but to be as you are If a mā speake after y t maner shal he not be heard If God thē shal appeare in his glorie and shal say That hauing pitie of vs he will for our sake stoope downe debase himselfe and we hereupon remaine hard-harted can at no hand bow our selues to obey him must it not needs follow that we are vtterly void of all sense and y t the diuell hath so blinded vs that there is no more natural vnderstanding in vs Yes For it must needes be a horrour to vs not to followe our God when he sheweth vs such example Who are we that our GOD shoulde as it were transforme himselfe as wee see hee maketh himselfe both a father and a mother and a nource towards vs and that wee on our side shoulde holde skorne to bowe any whit vnto him Thus yee see what we haue to marke vppon this saying where Moses telleth vs that God gaue his people all that they had desired of him But therewithall we must also remember the fearefulnesse of the people It is saide Let vs not heare the voyce of our God any more nor see this great fire any more Exod. 20.20 for feare least we die I haue tolde you already howe it was Gods will to authorise his Lawe by doing the myracles that were seene at mount Horeb. And it was meete that the Lawe shoulde be ratified after that fashion to the intent men might knowe that Moses deuised it not of his owne heade nor added any thing to it of his owne but that God was the author therof When the trumpettes sounded in
twentith chapter of Iosua Neuerthelesse vntill such time as the people were in full and peaceable possession of the land Gods will was that they should appoint out but three Cities of refuge for all such to flee vnto as had committed any manslaughter by chaunce meddely as they call it Notwithstanding least any man should abuse that priuiledge hee addeth what maner of mansleaers shoulde haue protection thereby Such sayth he as haue killed their neighbours vnwittingly and thereof hee alledgeth an example If a man goe to fell timber and the Axe slippeth out of his hand and hitteth one so as hee dye forasmuch as the man purposed not to doe any such deede hee may flee and haue himselfe in one of those Cities Now wee must marke that it was not enough for a man to protect that he had done it but by mischance but it behooued him to haue it well proued Luk. 22.35 so as the partie that was to inioy the priuiledge should bee worthie of it and the matter well knowen and the trueth of al thinges tryed out how the case stood by iust examination and specially that there had bin no hatred betweene the parties aforetimes so as it might appeare that there was none other cause of the committing of the slaughter than Gods only determination without any act done on mans behalfe otherwise than of minde to doe well And the mansleaer that was able to prooue this should flee to one of those Cities and there tary till the death of the high Priest and then hee was to returne home againe because in that while the heartburning of the deadmans kinsemen might bee appeased And hereby God sheweth first how greatly he would haue vs to abhorre the shedding of mans bloud and it is a point which we ought to marke well For thereby we perceiue what loue he beareth vs in that our lyfe is so deare vnto him and that he is so charie of it If God made no more account of vs thaÌ„ he doth of the brute beastes hee would not set so much store by our lyues Therefore must wee needes conclude that he loueth vs with a fatherly loue seeing our lyfe is so pretious to him Besides this euery of vs ought to take knowledge hereby of his own duetie for wee cannot doe any outrage or violence to our neighbor but we must offend God deadly And not without cause For in so doing wee deface his image as is sayd in the ninth of Genesis Gen. 9.6 Forasmuch as God hath printed his image in men whosoeuer hurteth his neighbor malitiously spiteth God to the vttermost of his power And so are wee warned to absteine from all euill dooing and to liue in such sorte among men as no man bee hurt by vs. And in deede we see that the manslaughters which are committed euen of necessitie cary with them neuerthelesse a kinde of defiling As for example when enemies are slayne in battel 1. Chron. 22 8. 28.3 although the thing bee lawefull yet doth God say that it is a defiling of mens handes Not that hee imputeth it for a crime but to the intent that the man which is constreined to fight against his enemies should bee sory to see the order of nature so troubled by reason of mens sinnes that whereas wee ought to bee as brethren and to acknowledge our owne fleshe in euery man that is made after our owne lykenesse yet notwithstanding wee be driuen to destroy them after that fashion Yee see then how that euen in the time of warre he y t putteth on armour against his enemies ought to doe it being sorie in his heart and to bethinke himselfe that such outrage happeneth not but through the great leawdnesse of men The meaning of all this is that wee should liue quietly and euery man indeuour to maintein peace and concord and haue our handes tyed for committing of any euill deedes And wheras God declareth how greatly manslaughter displeaseth him let vs marke that as saith Saint Iohn before him all maner of hatred is accounted for murther 1. Iohn 3.15 Then ought we to eschewe all wrong dealing that may be done against men for if wee haue any rancor or enmitie towardes them in our hartes wee be guiltie of murther alreadie afore GOD. Marke that for one point But here our Lorde acquitteth the partie that shall haue slayne a man vnwittingly Behold saith hee there shall no iudgement of death passe vppon such a man for there is none offence in him Seeing that the heauenly Iudge hath pronounced such sentence what creature dareth reply against it Yee see then that such a one is guitlesse and so declared to bee before God Yet notwithstanding hee must bee faine to forsake his owne house and inheritance and go dwell in a strange place and suffer many incommodities And why doth God vexe him so sith he findeth him guiltlesse Hee sheweth vs that although the partie be faultlesse yet is it done for examples sake to the ende wee shoulde not admit any murderers among vs but punish them as grieuously as may bee and vtterly abhorre them That is the cause why the partie that offendeth vnwittingly shall neuerthelesse abide some punishment and become as a man that is put to his penance to the intent that hee may humble himself and acknowledge in this wise Truely I meant not to doe any harme and this mischaunce is befalne mee vnwittingly whereby God warneth mee that I haue great neede to pray him to rule both my handes and my feete And moreouer forasmuch as mans bloude hath bin shed by me although there were none euil meant on my part yet must I bee sorie for it and beare in minde that our Lorde maketh such account of mans lyfe as he wil haue it alwayes to bee had in estimation of vs. Let that serue for one point concerning this lawe And nowe for the second poynt Our Lord sheweth vs that wee ought to preuent all daungers and occasions in respect whereof hee addeth that the mansleaer shal flee to one of those Cities And why For feare least any of the dead mans kinsemen being moued to wrath shoulde reuenge his neighbors death and so shoulde the mischiefe bee dubbled Now then to auoyd this inconuenience There must be Townes appointed for refuge And hereby wee see that as I sayd afore the Lorde will not haue vs to tary till the mischiefe light vpon vs but hee will haue vs to take the remedie of it It might so fall out that some kinseman of the deadmans being angrie with the matter would say hee hath slayne my cousin or my brother and thereupon come running vppon the innocent partie in his rage and kill him whereby the land should haue bin defiled with bloud Therefore Gods will is that the partie which hath committed manslaughter should get him out of the â—ight of those that might bee stirred vp to anger against him But it is certeine that hee coulde not excuse himselfe which
shoulde so beare malice to the guiltlesse partie For what could he require of him Lyeth it in man to ouerrule the things that come to passe by Gods prouidence which is hidden to vs Are wee able to withstande it Needs then must it be too spitefull hartburning and malice that should so moue a man to wrath against the partie that neither intended nor thought any euil But although this commeth of infirmitie and of sinne yet hath our Lorde voutsafed to remedie that inconuenience And so wee see that the lawes serue not to bring men to perfection I meane the politike lawes that are made for ciuill gouernement They serue not to stablishe perfect holinesse among vs but to remedie the vices whereunto we be inclined Because wee bee not throughly clensed our Lorde is faine to set barres about vs to the intent that if our hearts incline to naughtinesse our handes may bee withhelde from performing the naughtie desires that we haue conceiued in our mindes Gods lawe is giuen vs to rule our hearts and minds by For our Lorde not only commaundeth vs to absteine from all euill 〈◊〉 7.7 but also will haue our soules ruled altogether by his wil I meane the moral lawe or ten commaundementes which I haue expounded heretofore But as touching the earthly policie or outwarde gouernement we must vnderstand that Gods intent was to bring his people to honestie that there might be good order among them and yet for all that he restreined their affections that they might not come to effect As for example in this place if we were required to shew what were euery mans dutie and what he ought to do it might be said that when a man hath giuen a blowe with his hand vnwittingly so as the same be sufficiently verified thē the next friend or kinsman must not steppe to reuenge it for in so doing he offendeth God in two sorts first in setting vppon the partie that hath not done him any harme by his will and secondly in fathering that thing vppon a mortall man which God had ordeined by his owne secret prouidence After that maner would God speake if hee ment to bring vs to a perfect doctrine But when he maketh a positiue lawe he thinks it ynough to say that men should haue an eye to the inconueniences that may insue and preuent them and not tarie till the harme be done but eschew it aforehand and shut the doore against all occasions In like case is it whē a manslaughter is committed the offender must get him out of the way and saue himselfe in one of y e Cities of refuge that the next kinsmā which is desirous of reuenge haue none occasion to do it but that all further stryking may bee layde aside and the pursuer preace not into the citie to followe the rage of his choler but that the offender may be pardoned so as if there bee any fault in him the same may bee borne withal and furthermore that the partie which is so dealt with may liue in safetie according as it is sayd in another place that those cities of refuge should belong to the Leuites thereby to shew that God had appointed them there to bee as protectors of such as came thither for succor 〈◊〉 35.6 so as if any body came to pursue the quarel against the offender the Priests and the Leuites should set themselues against him and take vpon them y e protection of the partie Thus much concerning that text Now to bee shorte wee haue to gather hereof that God meant not to make such Fraunchises as are deuised in the Popedome For to their seeming God is well honored when a murtherer a theefe or a robber taketh sanctuarie in a Church so as the officer of Iustice may not bee bolde to lay handes vppon him In deede it is an auntient superstition but yet it ceaseth not for all that to be euill For God neuer meant to hallowe his temple after that fashion True it is that such as were in daunger were woont to flee for succor to his Temple but yet it booted not the parties that were guiltie It serued for such as being wrongfully pursued by their enemies thought that the reuerence of God might appease the wrath of their pursuers and therefore they fled into the Temple But yet for all that the offenders escaped not vnpunished neither was it any let that they receiued not a punishment according to their desertes As for example Salomon sware that although Adonias had caught holde of the hornes of the altar of the Temple 1. Kin. 1.52 yet should hee be taken thence and put to death Salomon was not so blind that the reuerence of the Temple coulde make him to let the partie scape vnpunished that had deserued it For why It is a mocking and scorning of God when his Iustice is displaced or disappoynted vnder pretence of his name and Maiestie Beholde God commaundeth vs to punish murthers and robberies and yet we will make him a bolsterer of them in so much that if a cutthroate get him into a Church hee must bee preserued there from the hand of Iustice for the honor of God and so God should be contrarie to himselfe Nowe then the bringing vp of such Fraunchises in the Popedome was a fondnesse I meane before such time as the tyrannie thereof confounded thinges in such sorte as wee see they be nowe and it was done of wicked superstitiō True it is that in old time there were certaine kinds of priuiledges but they were but for the poorer sort that were vexed out of measure As for example if a bondman were cruelly handled by his maister hee might flee for refuge to some image To say the trueth the Emperors made themselues idols in so dooing but yet the end whereunto it was done was not euil For thereby their case came to examination If a maister would needes cut his bondseruants throate or misuse him without cause he was compelled to sell him away and to take mony for him and so the innocent was deliuered from death But the sanctuaries that were deuised among Christians was a peruerting of all ciuill order and equitie among men And in very deede our Lorde helde skorne of that fond kinde of deuotion and shewed by the effect that hee mislyked it For in olde time they that tooke Sanctuarie in Churches were those that neuer came at Sermons Wee see howe complayntes haue bin made thereof by the auntient doctors that haue written thirteene hundred yeeres ago For thus doe they say As for them that take sanctuarie here among vs they bee none of those whome wee knowe they bee none of those whome wee see dayly they bee none of those whome wee take for our disciples and which come hither to receiue Gods Doctrine none of that sort do euer take sanctuarie among vs. Who bee they then that are desirous to inioy the priuiledges of the Church Vnthriftes despisers of God and dayly haunters of Tauernes and
bloude be not shedde in the midst of the Lande which the Lorde thy God giueth thee to inherite and that bloude bee not vppon thee 11 But if a man haue hated his neighbour and haue lyen in waite for him and risen vp against him and smitten him that he die and thereupon be fled into one of those Cities 12 Then the Elders of that Citie shall sende and take him thence and deliuer him into the hand of the next kinsman and he shall die 13 Thine eye shall not spare him but thou shalt take away the guiltlesse bloude from Israel that it may go well with thee WE sawe yesterday howe it was Gods will to haue the inconueniences preuented which are wont to be seene when men suffer occasions of euill vncut off And that is somwhat better expressed in this saying which Moses addeth Beware saith he that guiltlesse bloud bee not shed in thy lande Then it is not ynough to punish murthers after they be committed but we must also haue the wisedome to preuent them aforehande and to take such order as they may not bee committed And forasmuch as Satan needes but a small gap to thrust vs out at let vs be watchfull in this case of preuenting occasions of euill as hath bin said afore Moreouer let vs also marke this saying that the bloud shal be vppon those that suffer things to slip so For though a man can protest that hee consented not to the doing of an euill deede yet notwithstanding if he suffered it so as it came to passe through his negligence he shal be taken as accessary The olde prouerbe is true y t he which suffereth a thing to be done and may let it is the doer of it And therefore if a Iudge that hath the sword in his hand do suffer euil deeds to be done and punish them not it is al one as if he committed them himself It is not ynough for him to say I would it were otherwise but he must shew it by his doings To bee short when men beare with such as trouble the order of the common weale it is al one as if they bolstered them in it Again by such examples thinges are set at a generall libertie so as custome is taken for lawe And therefore looke what mischiefe or inconuenience insueth afterwarde the blame of it is to bee imputed to those that remedyed it not when time was That is the cause why it is saide that the bloude shall bee vppon a whole Nation when men haue not beene held short that they might not commit murthers For that maner of speech is verie rife in the Hebrue toung And in the same respect also did the Iewes say Matt. 27.25 his bloude be vpon vs and vppon our children that is to say let the blame lyght vpon vs. We must not bring here fantastical imaginations as the Rabbines that is to say the Iewish doctors doo who alledging alwaies their owne dreames do say that the soules of the murthered doo aske vengeance continually at Gods hande vntill they haue had Iustice done vnto them All such sayinges are but dotages For although their bloud cry not at all yet doth God heare them as he himselfe declareth and there needeth neither sollicitor nor attourney to require iustice at his hande hee can tell well ynough howe to doe his office without any importunate calling vppon him The very cause why it is saide that bloude crieth Gen. 4.10 is for that God hath an eye to the euill that is committed and it is all one with him as if the case were followed with neuer so great suite Worldly Iudges make no greate force of a crime when it is committed vnlesse they bee called vppon verie earnestly and that the matter bee stoutly pursewed But God declareth himselfe to be no such and that his owne seeing of the misdeede is ynough for nothing can scape him and therefore it is all one with him as if the whole worlde tooke the quarell in hande and euerie man followed the suite of it with tooth and nayle God then taryeth not for our speaking but as one y t knoweth his office welinough hee can skill to put to his hande when neede is and therefore let vs tarie his leasure And surely it is a doctrine of great comfort For although wee holde our peace when men misuse vs yet doeth not God faile to haue his hande lifted vp to succour vs. Therefore let vs bee patient in our afflictions and wrongs and whatsoeuer come of it God will not foreslowe it is ynough that he seeth meÌ„ persecute vs wrongfully let vs content our selues with that the lesse that wee speake of it the readier will he be to releeue vs yea though wee speake not one worde of it Not that it is not meete for vs to call vppon him that hee may vouchsafe to pitie vs but that wee shoulde not bee desirous of reuenge nor beare any malice to our enemies If wee holde our peace in that respect and tary Gods leasure for the succour which it shall please him to sende vs let vs not doubt but he will doe his office and therfore let vs comfort our selues with that hope Moreouer forasmuch as it is faide that the bloude shall be vppon vs let vs bee afraide of it and although wee bee not pursued nor complaind of by men yet let vs assure our selues our market is neuer a whit amended by it for God â—leepeth not but marketh all the misdeedes that are done and they must all needes come to account Therefore let vs bee pure before him and let vs not onely abstaine from euill deedes but also beware that wee consent not to any euill for then shall wee bee helde as accessaries and wrappe our selues in the same condemnation with the deede dooers as it is witnessed vnto vs heere For God speaketh not onely to the murtherers themselues but also to all the people When this Lawe is broken and murthers are freely committed for want of good execution of Iustice God saieth not that hee will require it at the hande of two or three But at the handes of all in generall Nowe then seeing the case standeth so what shall become of those that are in authoritie and reigne in the seate of Iustice when they themselues are accessaries Shall not they bee the first that shall answere for it To bee short wee haue to gather vppon this text that when an outrage or wrong is done to any man not onely the principall shall bee punished but also the whole Nation in common shall haue the curse lye vppon them and must come to reckening for it before God To our seeming it is ynough when wee can say that wee woulde faine that men should liue in peace and yet in the meane while wee see men grieued and vexed before our eyes and wee vouchsafe not to open our mouthes to succour the innocent but though wee haue both opportunitie and abilitie yet we let al slippe we beare
vs afore must assure vs the better of our saluation and make vs to trust the more vnto him for his former succouring of vs. And let vs gather thereuppon that he can wel find other meanes which we neuer thought of and moreouer that his goodnes diminisheth not and that he is alwaies alike strong Let vs conclude that he is able to saue vs so we resorte vnto him And therefore let vs bethinke vs of the gratious goodnesse that God hath extended towardes vs aforetimes and of the succour that hee hath giuen vs. And in considering those thinges let vs not onely giue him thankes for his shewing of himselfe to bee the poore sinner hath cause to reioyce and to be discharged of the sorrow that ouerwhelmed him before But if the doctrine be vttered by one that is a Shepheard and hath publike charge therein we haue yet a better assurance For it is sayd that they be sent to preache the forgiuenesse of sinnes 2. Cor. 5.19 Esa. 61.1.2 The Prophet Esay speaking of the raigne of our Lord Iesus Christ and of the state of the Christian Church sayth that the office both of Iesus Christ and of all those that preache the Gospell in his name is to hearten the fearefull to heale the diseased to asswage the sorrowes of them that are in anguishe of minde and to let out them that are in prison And this is declared yet more plainly by the mouth of Gods own sonne where he saith Go your waies whatsoeuer ye binde vppon earth shall be bound in heauen Matt. 18.18 To whome speaketh he To his Apostles And he presupposeth that they will preache the promises of saluation in his name For hee ment not to set vp heere a tyrannie as the Pope beareth vs in hand who taketh couert vnder that text and wickedly defyleth the holy Scripture And that as ye see is a diuelish shamelesnesse But our Lorde Iesus Christ will surely authorise the message of his Gospell specially when it is brought by the mouth of his Shepheardes and of such as he hath called to the like state Therfore when wee see a man that is chosen of God to preache the forgiuenesse of sinnes it is as if a bargaine were passed by â— publike and sworne Notarie That then is the cause why God in this text hath expressely commaunded the Priest to come into the Armie and to speake those words Why so To the ende they should bee receiued with the greater reuerence Hereupon let vs gather that we haue neede to haue the Gospell preached vnto vs to confirme vs in the strength of our GOD and to giue vs full assurance of his succour so as he can neuer fayle vs. And let vs not bee as these fantasticall folke are which thinke it ynough for them to reade the word at home in their houses and absent themselues easily from the common doctrine which God wil haue published to al his people assuring our selues y t the same is no superfluous order And seeing that our Lorde woulde haue the Priest to open his mouth to speake to the people that they might not bee afrayde of the daungers of this present life much more reason is it that wee should neede to bee taught that our Lorde Iesus is alwayes readie to succour vs and that wee shall bee deliuered by his strong hand as in respect of our soules and therfore that wee must leane vnto him Wee haue neede say I that these things should bee pronounced by the mouth of those whom God calleth and vnto whom he committeth the charge of teaching in his Church so as our faith must thereby growe double and wee must gather our wittes the better about vs as if wee should say Truely it is God that speaketh though it be but a childe that vttereth the wordes vnto vs. For he hath an eye to our rudenesse and beareth with it in that he so qualifieth the persons of them that beare the name and tytle of Shepheards and that they be as his Angels Nowe then let vs so much the more receiue his woord and giue the better heede to it and be the more touched with it knowing that our Lord offereth himselfe the more liuely vnto vs and therefore let vs not pretend any moe excuses For he sheweth himselfe the more expresly in that hee vouchsafeth to haue a man chosen thereunto Wherfore let that man speake and let vs receiue his sayings as though God himselfe spake them to vs after a visible maner as we haue seene already heeretofore in the eyghteenth chapter Deut. 1â— 7â— Thus ye see what we haue to remember as touching this sentence Nowe let vs proceede to that which Moses addeth Hee sayth that before they goe to battell the Gouernours of the people shall giue leâ—â—â— to depart to such as had builded newe houses and had 〈◊〉 yeâ— dwelt in them to such as had planted vineyardes and had not yet gathered of the fruite and to such as had betrothed themselues to wiues and had not yet maryed them to take them home into their houses Heere are three kind of men to whom God giueth leaue to depart whome hee will not haue compelled to goe to warre against their enimies And afterward in the end he sayth that if there bee any fearfull or fainthearted men those also must bee sent home againe to their owne houses not hauing like lybertie as the other sortes but as men cast off in way of reproche And hee setteth downe the reason namely least they shoulde discourage the heartes of their brethren and make them lyke themselues This being doone His will is to haue Captaines set ouer them not as though they should then demannd truce or respite of their enimies for the appointing of their Captaines but his meaning is that when warre is to bee made the cheefe point is not to haue men of great experience and skill What then Aboue all thinges to trust in God and to resorte vnto him first and then to proceede according to the order which hee alloweth When all this is done then may Captaines and officers of skill be chosen But if men think to strengthen themselues with worldly ayde and in the meane while forget God so as they resorte not to him it is an abuse and they shall find themselues beguiled That in effect was the meaning of Moses Nowe as touching that hee giueth libertie to such as had newly taken wiues and had not yet maryed them to such as had planted vineyards and had not yet gathered the fruite of them and to such as had builded houses and had not dwels in them it is to shew that there is a kinde of vpright dealing to be vsed to the ende that those of whome any regard was to be had should not bee constreyned out of measure Therefore vnder these three sortes God ment to shewe that albeit there bee great neede yet ought such to bee spared as are worthy thereof For it were a kind of crueltie to
droue which hath not beene labored nor hath drawen in the yoke 4 And the Elders of that Towne shall driue the young bullocke downe into a harde valley which hath neither beene plowed nor sowed and they shal strike off the bullocks neck there in the valley 5 Also the Priestes the children of Leuie shall come forth for the Lorde thy God hath chosen them to minister vnto him and to blesse in the Lords name And at their worde shall all cases and euery plague be determined 6 And all the Elders of that towne shall come to the deade man and wash their hands ouer the bullocke that is beheaded in the valley 7 And protest and say Our handes haue not shed this bloude neither haue our eyes seene it 8 O Lord be mercifull to thy people Israel whom thou hast purchased and lay not the guiltlesse bloud among thy people Israel And the manslaughter shal be forgiuen them 9 And so shalt thou take guiltles bloud from among you for thou shalt do that which is acceptable in the eyes of the Lord. I Haue spoken of this Law alreadie heretofore and declared briefly what god ment in the ordeining of that Ceremony namely that wee shoulde abhorre the shedding of bloud and murthers and outrages He had spoken heretofore of the law of armes And nowe hee addeth that the killing euen of one man is a defiling of the whole countrey vnlesse the remedie bee sought by praying vnto God to forgiue the fault and by protesting that none of them is guiltie thereof Wee see then that mens liues are deare vnto God sith hee will haue so solemne a redresse to bee made of a murther committed yea euen when the doer thereof is not knowen nor the trueth can bee founde out If a man had heene murdered and the doer thereof knowen then woulde not this ceremonie haue sufficed For God commandeth the crime to bee punished and if a murtherer be suffered to scape the Iudges and all the people become guiltie of the fact But when it is vnknowen by whom a man is slaine then GOD thinketh it not ynough for euery man to protest for himselfe y t hee is neither partie nor priuie to the matter but he will also that the town where the deede was done or which was neerest to the place where the deede was done shoulde bee examined for it For wee knowe that a partition of the townes villages was made to euerie tribe Insomuch that euerie Citie had the Countrie about it and the townes and villages in it were called as it were the daughters of that Citie Yet notwithstanding in this case our Lorde will haue them to make a newe suruey and measuring of the distance of places againe and that the Citie which is found to bee neerest to the dead bodie shal be at the charges to make a solemne sacrifice whereat hee will haue the Elders Iudges and Priestes to be present And he setteth downe the Priests by name as wel for sacrificing as also because it was their Office to make the purgations whensoeuer there befell any blotte so as the people were defiled before God it was the duetie of the Priestes to make them cleane againe towards God And that was the cause why that order was required in this case And therefore Moses addeth that God hath appointed them to serue him and to blesse in his name and that it belongeth to them to iudge of Leprosies and all other like thinges and of all other kindes of vncleannesse wherewith the people might be defiled In attributing this office vnto them he declareth to what purpose their presence ought to serue in this act Also there was prayer to bee made and the priestes were inioyned thereunto And because the whole order of them was a figure of our Lorde Iesus Christ they blessed in Gods name as I haue declared heeretofore and as I shall shewe somewhat more hereafter as I passe ouer it And therefore our Lorde appointed them to make the solemne prayer that is set downe heere Nowe wee see whereto this Lawe tended Namely that our Lorde hath shewed howe precious mens liues are vnto him that wee on our part might bee the more prouoked to take him for our father For what an vnthankfulnesse is it that God shoulde haue so great and so fatherly a care of vs of vs I say which are but Caryons and yet notwithstanding that hee shoulde not bee honoured of vs as of his children nor finde any obedience at our handes So then forasmuch as we see our Lord vouchsafeth to haue a regarde of our life let vs be the more moued to honor him and to yeeld him all reuerence Heerewithall it is shewed vs also that wee must maintaine our neighbours as much as in vs lyeth and abstaine from all violence For if murder bee so hatefull to GOD that although the doer thereof bee vnknowen yet it behoued a solemne clearing thereof to be made what will become of vs if wee spare not our neighbors Is it not a setting of our selues vtterly against God Here then is a bridle to restraine vs from all violence and outrage so as vnlesse wee will bee hatefull to our God wee must liue in concorde and brotherly loue with all our neighbours Nowe I haue tolde you heretofore that whereas murder is forbidden vs it is not meant thereby that wee shoulde but onely forbeare the drawing of our swords to slea men but also that forasmuch as all they which hate their brethren euen in secrete are murderers we should beware to haue our heartes as cleane as our handes and abstaine from all hatred and enmitie Thus yee see what wee haue to remember in the seconde place of this Lawe which is set downe heere For it is not ynough for vs to loue our neighbours and not to haue stepped out into any iniurie or violence but wee must also to the vttermost of our power bee a let to the anoyance that is done to others Indeede it is a great thing to be peaceable but God requireth yet more of his children namely that they shoulde procure peace towardes others Therefore whensoeuer any man fals to quareling or offereth wrong to his neighbour let vs looke that wee set our selues against him as much as wee can I knowe that euerie man is not armed with the sworde neither may euerie of vs take vppon him to redresse wrongs but yet let vs haue an eye to that which GOD permitteth so farre as our duetie will beare and as occasion is ministred to deale And therein wee shall shewe our selues not to consent to any outrage but rather that wee bee willing to succour the innocent that is oppressed and wronged whom let vs looke that we help to our power and abilitie That is the third point which we haue to gather vpon this text Moreouer let vs marke that Iudges and Ministers of iustice are warned heere to doe their dueties For it is not ynough for them to protest that they haue
be no remedie to be found but only to flee to Gods mercie and to craue forgiuenesse not only for y e fault but also because men ought to feele y t he is angrie with the whole Citie What is to be done when the misdeede is apparant Ought not men much more to make supplication to God and to flee to his mercie at leastwise if they were well aduised Yes but wee see what hardnesse or rather blockishnesse is nowadayes in most men yea and well neere in all men For when a misdeede is committed who is hee that regardeth it True it is that if an outragious wickednesse be committed men will perchaunce say hee is a wicked man But they consider not that God warneth all folkes generally to say euery man in himselfe Alas how happeneth it that such an enormitie is committed among vs that all of vs shoulde bee defiled with it before GOD For that this is come to passe and wee neuer wist it is a token that wee haue euill profited in Gods worde For wee thinke not that his giuing of such examples vnto vs is for our instruction But although wee sleepe yet dooth not GOD cease to doe his office Wee heare what hee sayth when there is no Iustice nor vpright dealing in a citie They bee princes of Sodome they be theeues and murtherers Esa. 6. â—0 Hee sayth this to Iudges Not for that they had cut mens throates that were traueling No but because they had not mainteined the good and guiltlesse Therefore he saith Beholde it is a citie of bloud The very citie of Ierusalem it selfe which God had chosen to bee his royall pallace and Temple is called a citie of bloud and a denne of theeues And why Because many outrages and disorders were there committed and many poore soules were trodden vnder foote without succor and Iustice was become as an open robberie So then let vs learne to resorte to our God when any offence is committed and let euery of vs thinke with himselfe Alas our Lorde doeth vs to vnderstande that he is angrie with vs in that such things are hapned and that such enormities are committed among vs. And therefore let euery of vs craue pardon of them and also thinke thus with our selues Of whom is it long that I am not lyke one of them but onely of Gods preseruing of me And let vs also beware for the time to come Thus yee see in effect what wee haue to beare in minde as in the respect of the things that are spoken here concerning murder There was also the striking off of the Hekfers heade to make men the more afraid as who should say that the beholding of a poore beast slayne after that sorte doth moue men the more And what is to bee sayd then of a man which is shaped after the image of God Wee see then how our Lord meant to teach the Elders and Iudges that were present at the sacrifice that they might the better learne the horriblenesse of all murders For if wee bee afraid of a beast it is good reason that wee should bee touched much more to the quicke without all comparison for a humaine creature As touching the washing of their handes it is added to doe the people to vnderstand that they were after a sorte defiled or rather that they should declare both before the Angels and before all creatures that they might washe themselues from it And this serued for the time of the ceremonies of the Lawe But wee must vnderstand that it was not our Lordes meaning to foade his people by such signes in counterfeiting and hypocrisie What gayned Pilate by his washing of his handes Was hee cleared from the death of Iesus Christ No that washing of his was a token of his defiling Wherefore washed he his handes but because hee knewe himselfe guiltie of the death of Iesus Christ Whereof hee thought to cleere himselfe by a drop of water and that was too great a dalying with God And that is the cause why I sayd that his washing ingraued his sinne the deeper before GOD and made him the more vnexcusable And therefore had the people come dissemblingly to washe their handes it had bin but a further charging of themselues and a making of themselues the more faultie But Gods will was that the Elders should vse such ceremonies to doe vs the better to vnderstand that wee be fleshly and consider not our sinnes vnlesse they bee as it were pointed out with the finger Wee conceiue not Gods wrath except wee haue some signe of it before vs. God then meant to declare that when there is any such offence wee bee defiled so as there is nothing but filthinesse in vs but God mislyketh of vs we cannot preace vnto him without prouoking him to wrath Marke that for one point And therewithall hee meant to shewe vs how we ought to apply our indeuour to cleanesse And this cleanesse is not compassed with corruptible water but it must bee first in our consciences and afterwardes in all our members Wherefore let vs learne to looke to it Esa. 1.15 that our handes bee not bloudy as the Prophet Esay termeth the hands of those which did wrong to their neighbours and let not our feete runne after bloud neither let our members bee defiled nor made instrumentes of vnrighteousnesse as Saint Paule speaketh of them in the sixt to the Romans When we indeuour after that sort to keepe our selues vndefiled to Godward then do wee obserue the washing that was vnder the Lawe to reteine the trueth and substance thereof And at this day whereas we haue baptisme the water betokeneth the lyke not that it is sufficient of it selfe nor that it is of force to washe away our sinnes for what should then become of our Lord Iesus Christes bloud It were too grosse a blasphemie for a man to put his trust in a visible signe we must lift vp our mindes higher In lyke case is it with the Lordes supper Insomuch that when wee come to the table of our Lorde Iesus Christ if wee thinke to finde our soule-health in a bit of bread or in a droppe of wine wee bee very brutish and there is neither reason nor vnderstanding in vs. But when we bee led further so as by eating of the bread we conceiue that Christ is our very sustenance and that although wee bee spiritually dead in our selues yet we cease not to liue in him then doth the sacrament turne to our benefite And to that vse must we apply the doctrine that is set downe here And for a conclusion let vs marke further that although the men that are murthered doeâ—no more speake vnto vs because they be dead yet the bloud of them cryeth out for vengeance against vs. See wee not what proceeded from the bloud of Abell Hee needed no man of lawe to pleade his case for his very bloud cryed vnto God as is reported thereof Whereby wee bee done to vnderstand that although the parties
whom we haue misused doe forgiue vs yet will God euer be a Iudge to vs vntill we haue acknowledged our faults and indeuour to amend thē Insomuch that although his wrath appeare not towardes vs that our wrong dealing haue lyen long concealed so as it seeme to bee starke dead quite forgotten yet notwithstanding the rememberance thereof is alwayes fresh before God Let vs consider this and let euery of vs in true repentance rebuke himselfe and amende his misdoings indeuoring to liue quietly without doing any harme And for the doing thereof let vs thinke vpon the outcrie whereof the Apostle speaketh in the Epistle to the Hebrues saying that the bloud of our Lord Iesus Christ cryeth much better than did the bloud of Abell Heb. 12.25 Not to aske vengeance of God against vs so we receiue him in such wise as our sins bee washed clensed away For to that purpose was that holy bloud of his shed True it is that the bloud of our Lord Iesus Christ shall cry out for vengeance against all the faithlesse and froward sorte against such as haue refused the doctrine of y e Gospel troden it vnder foot made a skorn of it al prophane folk for al such shal be guilty of the bloudshed of our Lord Iesus Christ. But when we receiue his bloud by faith know y t it ought to serue vs as a purgatiō to make vs righteous and innocent before God let vs assure our selues y t the same bloud hath his cry And in deed we see how the Gospell soundeth and ringeth in our eares to y e intent we should know the vertue of y e bloud of our Lord Iesus Christ. For it is no dead thing but it is euer fresh as the Apostle speketh of it in another place Heb. 10.20 Yea it is so fresh y t it hath his liuely force continually to reconcile vs vnto God Therefore let vs rightly weigh this inestimable benefit receiue the peace of the Gospell whereby God witnesseth vnto vs that he admitteth the bloud of his sonne for our washing that we may appeare before his maiestie with full hope Now let vs cast our selues downe in the presence of our good God with acknowledgmēt of our faults praying him to make vs perceiue thē more and more Yea and let vs confesse not only the faultes which we know by our selues and which we perceiue whereof we ought to be ashamed before men but also our ignorances our secret sinnes whereof we be now guiltie And forasmuch as we know how there be many vices and infirmities in vs let vs mourne for them before God and let it make vs to proceede more and more in true repentance And in the meane while let vs not continue wilfull but let vs take courage to turne vnto him and let vs not looke to haue a bullock or a brute beast to answere for vs nowadayes as though the bloud thereof should serue vs for a sacrifice but let vs resorte to our Lorde Iesus Christ that seeing hee hath offered vp the onely and euerlasting sacrifice in his death and passion once for all to set vs free from all our debtes and that hee calleth vs dayly vnto him by his Gospell wee seeke not any other meane to serue God withall but proceede in all purenesse vnder his hand guiding 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 xxv of December 1555. The Cxxi Sermon which is the second vpon the one and twentith Chapter 10 When thou goest to battell against thine enemies and the Lord thy God hath giuen them into thy hand and thou hast led them into captiuitie 11 Then if thou see a woman among the prisoners that is faire to looke vpon and thou fall in loue with her and canst finde in thy heart to take her to thy wife 12 Thou shalt cary her home to thine house and there shee shall shaue her head and pare her nayles 13 And thou shalt strippe her out of the apparell wherein shee was taken prisoner and keepe her close in thine house and let her bewayle her father and her mother by the space of a moneth And after this thou shalt goe in vnto her and so be maried vnto her and shee shal be thy wife 14 And if it fall out that shee like thee not thou shalt let her goe where she listeth but thou maist not sell her for money nor make marchandise of her because thou hast humbled her HAd the Iewes held thēselues within the rule which God gaue them they should rather haue taken them wiues of their owne tribes that they might not in any wise haue intermingled thēselues with the idolaters But forasmuch as mens lusts can hardly be bridled God graunteth heere a toleration that when a man which hath taken a heathen woman prisoner by the law of armes and is minded to take her to his wife ere he so doe hee shall cause her to mourne for her father and her mother as though they were dead to the intent shee may forget both her countrie kinred whereof she came as though she were made new againe and graffed into the body of the people of Israell Therefore let vs marke that in this text GOD meant to restreyne the lustes of such as had no hold of themselues in the time of war but would needes take straunge women that had serued idols afore Now the meane was as I haue sayd afore that the women should bee as it were chaunged so as they might no more remember their former lyfe And that is the cause why hee sayth that they should shaue their heades and par◠their nayles Some translate it and make their nayles for so is it word for word that is to say let them growe that they might become greate to disfigure them And they thinke that by that meanes God meant to bring their husbandes in mislyking of them But it is cleane contrarie For lyke as in French they say commonly to make heare and to make a beard when they meane the powling or rounding of the hayre and the shauing clipping or trimming of the beard so doe the Hebrewes vse the selfe-same phrase of speach And Gods appointing of this ceremonie to be vsed was to take away all vncleanes as who should say that if it were possible for them to scrape off their very skins they should doe it to the intēt they might no more be the same that they were before but rather vtterly renounce their own by rthright become Iewes to serue y e god which gaue his law by y e hād of Moses To the same end also tended the sorrow which they were to make in mourning for their fathers and mothers Thus we see now to what end this Lawe was giuen Now remaineth to gather the instruction that is conteined therein For we see what
man leaue to put away his wife for that is against the order of nature and against the first institution or ordinance of mariage Gâ—â— 2. which ought to continue to the worlds end But it is all one as if God tolde vs that men cannot behaue themselues euenly vprightly that they presume vpoÌ„ many things which are not permitted to theÌ„ And therfore like as men put shackles vpon euill conditioned horses euen so to the intent y t men also should not ouershoot theÌ„selues too far God setteth them a barre to stop at not that he correcteth their vyces altogether but that hee maketh some restraint of them If wee haue an eye to the perfection which God requyreth whosoeuer hath once marryed a wife 〈◊〉 â—9 6 must keepe his faith and troth towardes her to the vttermost that is to say euen vnto the death And although there bee faultes to bee founde in her yet must hee beare with her as with the weaker vessel Likewise the wife must behaue herself so quietly towardes her husbande that to the vttermost of her power shee must frame herselfe to his disposition 1. Pet. 3.5.6 The thing then which marryage requireth is that the two parties liue togither with one consent in the obedience of God and that neyther of them drawe aside by themselues but that if there bee any faultes in the one or in the other Eph. 5. â—1 22 they beare with them passe them ouer as I sayde afore If a man put away his wife whome hee tooke as a prisoner among his enemies although hee doe not hold her still in bondage yet is the marriage broken thereby Yea verily and yet is not that putting away made lawfull by God as who shoulde say hee had set men free at their owne choyce Neither must men soothe themselues or thinke themselues acquit because they bee not blamed by earthly iustice but Gods intent was onely to shew that although a man be so leawd as to breake his faith yet must hee not presume so farre as to play the tyrant too and to sel his wife as though shee were his bondslaue still for euer For he hath dishonored her Wee see then as I haue touched afore howe mannes wickednesse is so great that it cannot bee reformed and that it is much if hee can bee brought to some measure And therefore wee must put a difference betweene humane policie and the lawe of God which serueth to rule our life to the intent wee may walke as before him Humane policie keepeth a certaine meane It is no such perfectnesse as can acquit vs before God though wee haue not transgressed the lawes thereof But our Lorde draweth vs yet further in shewing vs the way to liue wel Hee resteth not vppon the thing that is possible in mannes sight but sheweth vs what is due to himselfe and wherein wee bee bounde vnto him Why bee not mennes lawes perfect in all poyntes Because that in them respect is had what is possible to bee obtained Lawes are not made in respect that it is good that men should do so but to the ende that men might liue togither one with another But when our Lorde giueth vs his doctrine shewing vs the way to liue well and holily hee respecteth not our abilitie to perfourme it For can wee loue him with all our heartes with all our strength with all our soule and with all our reason Alas it is much if wee did take paines about it and enter into the way and indeuour to set foreward Although wee were still farre from the marke yet had wee profited very much But yet doth not this barre God from demaunding his right You must loue mee sayeth hee with all your heart If a man reply that it lyeth not in vs to doe it it is nothing to the purpose Wee must tender thereunto whatsoeuer come of it He will haue vs to bee cleere from all euil affections from all wicked lustes of our flesh and is that possible No. And yet are wee bounde vnto it and the lawe requireth it And for the cause did I say according to my treating of the same matter heretofore that it standeth vs in hande to discerne well the spirituall law whereby God gouerneth our soules from all that euer is set downe in the lawes of this worlde for the ciuile ordering of this present life And hereof wee haue examples in this present place For as I haue declared before what meaneth mariage but that a man shoulde holde himselfe to the companie of his wife euen vnto the death quietly maintaining her and bearing with her But God seemeth here to giue a man leaue to put away his wife It is no giuing of leaue as I sayde afore For the bonde standeth still in force Mal. 2.15 that hee which putteth away his wife is accursed because hee hath broken the order which God hath set and sanctified But yet as in respect of worldly gouernement such a man was not punished among the Iewes As for nowadayes that libertie is not permitted For it is good reason that Christians shoulde vse a more perfect kinde of gouernement than the Iewes had considering that our Lorde Iesus Christ hath shewed himselfe in the worlde and vttered the will of God his father vnto vs more fully Therefore wee must not take such libertie nowadayes as the Iewes did in old time Nowe let vs come to the seconde lawe that is set downe here It is sayde If a man haue two wiues What Is this agreeable to the order of marryage Nay it is cleane contrarie to it A man cannot breake wedlocke more than by taking two wyues Gen. 3.24 It is sayde that they shal bee two in one flesh It is not sayde there that they shal bee three or foure Mal. 2.15 But our Lorde created onely one woman to the intent shee should bee the mannes companion And before he created her 1. Cor 7.2 hee sayth not it were good for a man to haue many helpes Let vs make him one helper quoth hee to bee with him Now seeing that God thinketh one helper to be ynough for a man surely whosoeuer goeth beyonde that rule turneth all thinges vpside downe it is al one as if hee would disanul the ordinance of God Yea verily For who is the author of maryage Hath not God spoken the thing that ought to stande inuiolable namely y t they shal be two in one flesh and that a man shall haue but one helper Now if notwithstanding this a man will needes take two wiues is it not an open defying of God Yes verily And therefore our Lorde sayeth by his Prophet Mal. 2.15 Matt. 19.8 that it were more tolerable for a man to put away his wife by giuing her the leaue that was permitted vnder y e lawe than to haue two wiues at once And there he sendeth such vnruly persons backe againe to the creation Behold sayeth hee God created but one man
And the very same thing doth our Lorde Iesus Christ meane in saying that at the beginning it was not so For God created but one man namely male and female created he them Nowe the Prophet Malachie in alleaging this sayeth further that God had sufficient aboundance of spirite in himselfe And therefore what shoulde haue letted him to haue created two wiues for Adam if he had thought it good But God thought one to bee ynough Therefore it is to bee concluded that he which coueteth to haue two wyues marreth all and regardeth not the keeping of wedlocke in such sorte as God hath ordeyned it Then is it whordome and not wedlocke for a man to desire a seconde wife after that fashion Yet notwithstanding this vyce hath beene of olde tyme thereby a man may see iudge what certeintie there is in grounding our selues vpon custome Tush say wee it hath beene so in all ages it hath euer beene wont to bee so Yea but that will not serue to discharge vs before God For this Polygamie as they terme it that is to say this hauing of many wyues at once shoulde haue a very goodly couer for it if it might rest vppon custome and antiquitie But what Gods institution or ordinance went afore custome and ought to continue vnto the last ende Wee see then that it was too disordered and vnruly dealing when men tooke such scope and libertie to haue many wiues at once And yet the thing fell out euen in the Patriarkes themselues Whereby it appeareth that men doe but deceiue themselues when they ground themselues vppon men though they bee the holyest that euer were Yee see that Abraham who is the father of the faithfull had mo wiues than one Yea but hee fayled not to bee condemned for it In all the residue of his life hee was a mirrour of Angelicall perfection but in this case he ouershot himselfe Therefore let vs holde our selues to Gods pure worde and not pretende that any thing is lawfull for vs except it be ruled after the same Thus much concerning the hauing of many wyues at once which is spoken of heere In so much that if any man haue two wyues hee doeth contrary to the order which God hath set By reason whereof the men that doe so passe their boundes are neuerthemore acquit though they bee not punished for it by the lawes of men but they must alwayes come backe to this poynt that God hauing an eye what might bee obtayned of mennes infirmities ordeyned it as a lawe of policie And this is no impedimēt at al to the perfection that is conteyned in Gods worde whereto it behoueth vs to aspire And if wee swarue neuer so litle from it wee bee guiltie before him by and by And well may wee alleage this or that As for example men require nothing at our hands yet must wee come to account for it before the heauenly Iudge It is sayde heere expressely If a man hate the one and loue the other Whereby it is shewed vnto vs that the hauing of many wyues at once proceedeth of a corrupt affection in that a man beareth not such loue to his wife as he ought to do For if a man loued his wife chastely as hee is commaunded his heart will neuer bee withdrawen from her to desire a newe marriage Then must a man needes bee corrupted and infected in his heart and conceiue a mislyking of his wife so as hee is loth to yeeld his duetie vnto her before hee can long for a seconde mariage It is sayde Ep. 5.28.29 Yee husbands loue your wiues for no man hath euer hated his owne flesh The same matter is alleaged concerning all men by the Prophet Esay Esa. 58.7 because wee haue one resemblance of nature common to vs all It is sayde there thou shalt not despise thine owne flesh and it is meant euen of the furthest straungers in the worlde But betweene man and wife there is another respect for to speake properly they bee both but one man And so doeth the Scripture terme them saying They shal bee two in one flesh that is to saye in one person Nowe if any man hate his owne body must i◠not needes bee that he is worse than mad Hereupon Saint Paul concludeth that if a man loue not his owne wife hee is as a monster True it is that wyues will oftentimes giue their husbandes cause to hate them and that there bee some of them such feendes as were able to vexe euen the Angels of heauen and to put them out of patience That is true But yet must a man fight against such temptations and ouercome them howsoeuer hee fare by the power of Gods spirite When he is once matched with a wife hee must not thinke it to bee by haphazarde but that it was by Gods will And therefore hee must brydle himselfe in so much that although it bee right harde and grieuous to do yet must hee take paynes to reforme the vyces of his wife that is so euill disposed and yet in the meane while beare with her and vse her as gently as is possible for him To that poynt must a man come Hereunto Saint Paul addeth the example of our Lorde Iesus Christ besides the inward vnderstanding which we haue of nature Eph. 5.25 Marke sayeth hee howe Iesus Christ loueth his Church For hee hath giuen him selfe to death to make vs cleane from all spottes euen vs that are fowle and full of vncleannesse If our Lorde Iesus haue not spared his owne bloud for the washing of vs what ought a mortall man to doe for his wife But wee knowe that wedlocke is as a liuely picture of the sacred vnion which our Lorde Iesus vouchsafeth to haue with vs. Therefore when so euer the husbande is displeased or greeued at his wife though hee bee neuer so angry with her let him haue an eye to this example Beholde the sonne of God offereth me his owne bloud to wash me withal shewing mee thereby that I must brydle my selfe in this behalfe and performe my duetie throughly towardes my wife howesoeuer the worlde goe So then let vs marke that a man will neuer couet a seconde wife except hee haue first falsified his faith and troth towardes her whome he putteth away For if he loued her truely soundely and rightly hee woulde leuer dy than let his minde runne vpon any seconde mariage Let vs marke well I say that heere our Lorde ment to bring vs backe to the wels head of the mischiefe to the intent that euery of vs should examine his owne vices and specially the vices that are hid from men vnder this wicked roote that is within vs. He that forsaketh his wife to marrie another shall perhaps bee condemned by the common iudgement of men but to iudge thereof as is meete we must goe to the welspring thereof and then shall wee finde that the greatest euill is euer inwarde Now then if the hauing of many wiues at
figures serued For they leaue the clensing y t was made by our Lord Iesus Christ staÌ„d buzzing about such doâ—ages and superstitions But as for vs let vs assure ourselues y t we must haue al our prayers besprinkled with the bloud of our Lord Iesus Christ or else they will be vncleane before God they can neuer be made clean but only by y â— kind of clensing The way then for vs to proceede to the obtâ—inment of Gods fauour is to resort to the sacrifice which Iesus Christ hath offered vnto him Secondly we must vnderstande y t God forgiueth vs all thinges of his owne freegoodnesse For why The scripture giueth the name of cursings to all the punishmentes which God sendeth vpon men by reason of their sinnes Therefore let vs marke y â— whereas God might iustly powre out his vengeance vpon vs and y t we should lye euerlastingly vnder the burden of his wrath the chastisement which his sonne hath suffered hath deliuered vs from it As howe Because he receiueth vs into fauour and is at one with vs in not charging vs with the sinnes that we haue coÌ„mitted but forgiueth vs them in the person of his sonne True it is that God will chastice vs for our faultes howbeit y t is not with rigorous punishment as one that entred into accouÌ„t with vs to be our â—udge but to warne vs and that the correctioÌ„s which he seÌ„deth vs may become as so many medicines to vs. But howsoeuer we fare we alwaies obtaine free forgiuenes of our sinnes because Iesus Christ hath borne our curse vppon his crosse Nowe let vs fall downe in the presence of our good God with acknowledgement of our faults raying him to make vs feele them more and more as we may bee sory for them as becoÌ„meth vs euen with such griefe that we may bring vnto him the broken heart which is the acceptable sacrifice vnto him And to the intent we may be the more prouoked to mislike our sinnes and to abhorre them it may please him to grant vs the grace to looke wel vpon this horrible vengeance of them which was executed in the person of our Lorde Iesus Christ that thereby we may learne to mislike so much of our vices and corruptions that our whole seeking may bee dayly to cut off some thing and to clense ourselues better better vntill he haue ridde vs quite and cleane of all and clothed vs againe with his owne righteousnesse And so let vs all say Almighty God heauenly father c. On Thursday the ij of Ianuarie 1556. The Cxxv. Sermon which is the first vpon the two twentith Chapter THou shalt not see thy brothers Oxe or his sheepe goe astray and withdrawe thy selfe from them but thou shalt bring them home to thy brother 2 And if thy brother be not neere thee or that thou knowe him not then shalt thou take them home to thine owne house and they shal be with thee till thy brother require them and then shalt thou deliuer him them againe 3 Likewise shalt thou doe to his Asse and likewise to his rayment and also to all other thinges which thy brother shall haue lost and thou found Thou shalt not hide it away from him 4 Thou shalt not see thy brothers Asse or Oxe sinke vnder their burthen in the way and withdrawe thy selfe from them but thou shalt helpe him vppe with them againe FOr asmuch as wee restraine the commaundement of the law too much wherby theft is forbidden therefore y e warning y t is giuen vs heere is very needeful It seemeth to vs that if we haue not taken away another mans goods or substance we be cleere before God can not bee accused of theft But God hath a further respect to wit that euery man shoulde worke his brothers welfare For we be bound therto he that maketh none account therof is condemned as a theefe before God though he can not be blamed before men If I abstaine say I from doing any man harme and keepe my handes vndefiled from robberie and extorsioÌ„ yet am I not discharged for al this For if I haue seene my brothers good perishe and suffered it to goe to destruction through my negligence GOD condemneth mee for it Therfore let vs mark wel y t y e law in forbidding theft hath also bound vs al to procure y e welfare profit one of another And in deede it is a rule to be obserued of vs in all cases y t God in forbidding any euill doth therewith command vs to do the good that is contrarie therto Thou shall not steale sayth he And why For he that doeth his neighbour any hurt or harme is abhominable before God Then is it to be concluded that as I would haue mine owne goods preserued so must I be charie of other mens also euery maÌ„ must do the like on his owne behalfe And therof we haue an example heere namely that if I see my neighbours Oxe or cowe or any other cattell of his straying in the fieldes I am bounde to driue them home to his house and to say vnto him I haue founde thine Oxe straying looke better to him Yea and if I finde a beâ—st which I knowe not and see it straying abroade I am bounde to keepe it till the owner thereof come I must not hide it to make mine owne gaine of it but I must declare it abroade that I haue founde stray cattle that the owner may come to require it and I must bee readie to deliuer it him againe And Moses addeth that the like is to be done in all thinges that are lost whether it be rayment money or any other thing that ye list Then if I finde any lost thing I am bound to keepe it safe and to restore it to the owner And truely euen vprightnesse doth sufficiently leade vs thereunto For if a man haue lost either money or anie other thing and can not finde it hee will make mone for it and that iustly Nowe the more wee be inclyned to our owne profite the more let vs looke to bee condemned when any body hath susteined losse by our spitefulnesse or negligence I my selfe will blame others if they restore me not mine owne when I haue lost it And why shoulde not I be condemned in the like case And so we see now that it is not ynough for vs to knowe the tenne commaundementes which are conteined in the Lawe vnlesse wee haue the exposition of them also so as we knowe what God ment and intended by theÌ„ For if I take this saying Thou shalt not steale and thinke it ynough for mee to haue absteined froÌ„ taking away of other mens goods it is an ouer slender exposition And if I flatter my selfe and bost of my purenesse and innocencie it shall nothing boote mee For GOD sheweth that he had yet a further meaning namely y t euery man should haue a care of his neighbor that being knit and vnited together
greater after what maner we ought to behaue our selues towardes our neighbours Therefore if we trouble any man whyle he is doing his dutie and put him to any vexation vnder colour y t he is busie in discharging himselfe towardes God and towards those to whom he is bound we bee worthie of double blame If a man disquiet a nurce or a mother in doing her duetie towardes her child surely it is double crueltie The instruction that wee must take hereat is that euery of vs must straine himselfe to help his neighbours When we see them take paines to doe the things that God hath inioyned them we must indeuor to succour them no man is to bee troubled or molested in y t behalfe For if it be not lawfull to trouble y e birdes what may we do towards them that are ioyned vnto vs as our brethren as hath bin declared heretofore Nowe it followeth that when a man buildeth a house he must make battlemeÌ„ts or railes about the roofe of it This serued for y e houses of Iewrie For there they builded their houses with flat roofe and in all the East Countries they haue kept the same fashion still to this day And in that respect our Lord Iesus Christ said looke what ye heare now in secret ye shal preach hereafter vpon y e houses toppes When wee reade this text it seemeth strange to vs if we haue an eye to the forme of building that is vsed here in these countries For how shall a man get vp to y e house top to preach there But their houses were made like Towers that a man might walke vp and downe vppon them Now if those had no battlemeÌ„ts or railes men had beene in daunger to haue falne downe from them For their children went vp to y e tops of their houses wherby many might haue beene slaine through want of heede sometime a man seruant sometime a chambermaide and consequently a child might haue falne downe and so all should haue bin in daunger Now our Lorde commandeth theÌ„ to prouide aforehand for it by making battlements about their houses But wee must first of all aduise our selues whereunto all the sayinges are referred which are set downe heere Following the keye which I haue giuen already which is that there are but ten articles whereby to rule our whole life well we must not goe seeke for fiue legges in one sheepe as they say but we must alwayes hold vs to this point y t God gaue vs a perfect rule of all righteousnesse and iust dealing when he comprised his Law in two Tables and in ten commaundements Now whereas here is mention made of building mens houses in such sort as they bring not bloud vpon them hereby we see how our Lord hath shewed vs how deere the liues of al men ought to be vnto vs. Marke that for oue point And so haue we the exposition of this commaundement Thou shalt not kill But is it ynough for a man y t he abstaine from murthering from cutting of throats from beating and from vexing his neighbour Truly it would be abhorred if it were but spoken of in common speeche but God hath yet a further respect in forbidding murder Why is that Let vs come to this reason that forasmuch as mans life is precious vnto him therefore it followeth that wee must preserue our neighbours liues to the vttermost of our power For although wee offer them no violence yet shall wee not bee discharged But euery of vs must looke that hee vse no anoyaunce nor giue any cause or occasion of harme or losse to insewe to our neighbour Yee see then howe our Lorde hath â—ould vs yet better in this text the thing which hee had spoken afore when hee sayd Thou shalt not kill And so according to my rule wee must come to y â— foresetdowne and foreexpressed commaundement Thou shalt not kill Well God maketh there but a single forbidding but yet must we learn thereby to seek al the meanes wee can to maintaine the life of our neighbour Thou wouldest not that any man shoulde put thee in daunger of thy lyfe but rather that hee should preserue it and that thou mightest not be in perill by another mans ouersight Therefore looke that thou yeeld y t like minde to thy neighbour Moreouer let vs marke that heere God hath vnder one part comprehended the whole Hee speaketh of the making of battlements or Railes vpon the roofes of mens houses but it is all one as if he had said whensoeuer men build let them bee well ware to build after such a sort as no incoÌ„uenience may insue therof Many be so grosse witted that they make things in their houses as it were of set purpose to intrappe them that come in so as a man had neede of good skill where to set his foote and if hee bee not very ware and looke well to himselfe hee shal bee in daunger to breake his necke There are some which bee so ill disposed And God sayth that he which doeth so bringeth bloud vpon his house that is to say defileth his house with mans bloud Nowe then let vs looke wel about vs and let vs so seeke our owne commodities as our building may bee without daunger And why For otherwise wee shal bee worthie of blame But as hath beene declared already we haue to gather vpon this text that God doth well vouchsafe to lay for the preseruing of our liues to prouide aforehand for all inconueniences that none of vs may fall in daunger For as much then as wee see that GOD hath such a fatherly care of vs haue we not cause to acknowledge his gracious goodnesse and to be vtterly rauished at it Therefore although our dewtie bee shewed vs heere that is to say although God tell vs that euery of vs ought to prouide for the safegarde of his neighbours life yet haue wee another good lesson to gather here namely that GOD descendeth hither vnto vs and sheweth that hee hath his eye vpon our life and that he intendeth to bee the defender thereof Nowe sith wee see this haue wee not a singular recorde of his goodnesse Yee see howe our bodyes are but Carions and yet GOD vouchsafeth to mayntaine them and giueth vs heere a commaundement to prouide long aforehande for the daungers that may insue to it that it may bee preserued from them Ought not the sight of all these things to touch vs to the quicke and to make vs to magnifie the goodnes of our God And furthermore when we know this goodnesse as in respect of this present life and this world let vs mount vp one step higher and not doubt but hee hath a farre greater care of our soules as hee sheweth by experience And therefore let vs rest boldly vppon him and not doubt but wee shall bee preserued if wee abyde vnder his protection and play not the loose Coultes but come broode our selues vnder his winges as the Scripture sayeth not doubting
with fornications or such other like defilements And why Because it is a renouncing of y e excellent priuiledge which God giueth them when he chuseth them in such sort vnto himself and therewithal chooseth their children also although they be not yet begotten But the chiefe point is Rom. 11.17 Gal. 3.7 that we must learne to be the true children of Abraham Seeing we be graffed into his stocke through faith let vs take heede that we be not cut off from this body by our vnbeliefe For the Prophets who were y e true expounders of the law do wel declare what the thing is which God ameth at in this place when they say Come you of the stocke of Abraham No ye are the childreÌ„ of an harlot euerychone of you Get ye hence ye harlots brats appeare here in your liknes come foorth and let men knowe you Esa. 57.3 Ezech. 16.3 yee children of a strumpet saith y e Prophet Esay And y e Prophets Ieremy Ezechiel speak in like sort What haue you like vnto Abraham whose name yee beare Was not your father an Amorite your mother a whore To whoÌ„ speake they thus Speake they to children of harlots vnto bastardes concerning y e flesh No. But vnto lawful borne children And why then calleth hee them strumpets children as if they were begotten in some brothel-house Because they were corrupted followed not y e faith of Abraham For y e true parentage is spiritual as S. Paul saith They which desceÌ„ded from y e stock of Abraham concerning y e flesh Rom. 9.7 Gal. 3.7 are not therfore accounted y e linage of AbrahaÌ„ And what is y e reasoÌ„ Forsooth because they are growen out of kind So then let vs note that wheÌ„ Moses forbade y t bastards should enter into y e temple it was not onely for this shameful note which is in respect of the world when childreÌ„ are not begotten in lawful wedlocke it was rather to shew y t the Iewes were not worthy to haue any accesse vnto God to call vpon his name or to company with his congregation except they held fast this spiritual kinred of Abraham that is to say except they followed his faith except they continued in y e pure couenant of god Now this could not be done except they always bare in mind that god had chosen them to bee an holy people to bee a royal priesthood Let vs now for our part note y t albeit wee were altogether strangers vnto God although we had no accesse into his teÌ„ple although as S. Paul saith we had no couenaÌ„t with him because y e promises were not made vnto vs Eph. 2.12 19. yet notwithstanding we are made houshold seruants with the holy fathers citisens of the kingdome of heauen through faith forasmuch as God hath communicated vnto vs this freedome which was giuen only vnto y e stock of Abraham Seeing it is so y t we which were wild barren trees Rom. 11.24 haue bin besids nature graffed into y e good Olife let vs take heed y t we vse well so excellent a benefite and let vs sticke with a stedfast faith vnto Abraham our father and as oft as we come vnto the church let vs take warning to examine our selues and to say Behold God hath appointed this order that we should come together to the intent he may be among vs â—ph 2.18 we haue familiar accesse vnto him and that is on condition y t we become true children of Abraham And in what sort Let vs consider of that which is said in the first Chapt. of S. Iohn Ioh. 1.12 23. for this kinred is there expounded such as God requireth nowadayes and alloweth of It commeth saith he neither of the will of man nor of the wil of the flesh nor of bloude but the cause therof is that we haue beleeued in the onely sonne of God Seeing then it is so that when we beleeue in our Lorde Iesus Christ be graffed into his body we are admitted for the sonnes of God although wee on our part are not worthy of that honour Let vs take heede that we hold our selues there and that we grow not out of kinde through vnthankfulnes so cut our selues off from that body wherunto we were ioyned through the grace of God and his infinite mercy by y e meane of faith Yee see then what we haue to beare in mind vpon this place when it is saide expresly that bastards shall not enter into the congregation of God euen vnto the tenth generation But let vs come now to y t which is spoken of y e Moabites the Ammonites These people were descended from Lot and so ought to bee y e kinsmen of y e Iewes Yet neuertheles God banisheth them out of his Church and will not y t they haue any entrance therinto vnto the tenth generation albeit they yeelded themselues vnder y e obedience of y e law He addeth They met you not by the way when you came out of Egypt with bread water that is to say they entertained you not as kinsmeÌ„ and friends should haue done Now albeit y e Ammonites and y e Moabites were seuered from the stock of Abraham as Lot was alredy gone vnto Sodome and so had not the promise yet neuertheles they ought to haue called to minde their kindred and y t Abraham had brought Lot into y e land of promise had taken him for his son The remembrance hereof ought so to haue endured that y e Moabites Ammonites if they had had any good nature shold haue granted passage vnto them which were of their owne bloud And againe we see how God spared them For we haue seene heretofore Deut. 2.18.19 how the Israelits were expresly commanded to abstaine from al iniury and violence wheÌ„ they passed through their land Take heede yee vse not any force of armes take nothing but what you pay for keep y e high and beaten common way as ye passe buy y e water which thou drinkest and vse no extortion And why For they be thy brethren And indeed although god chose not Lot as he did Abraham yet ceased he not to pity him to haue som care of sparing his successours those which issued from him albeit those people were begotteÌ„ by his incestuous coupling w t his two daughters Gen. 19.36 The two fathers which were y e first rootes of this issue were Ammon Moab y t is to say such as were begotten by incest by shameful and vnnaturall fornication Yet neuertheles God beareth w t them But they are so wicked vnthankfull y t they dâ—fie both God and man God hath compassion of them and therwithall chargeth y e Iewes to haue a care of them Ye see what curtesie y e Iewes vsed They praied them to let theÌ„ passe through their country as friends protesting y t they woulde not molest nor annoy them
men be in peace they become so dronken with their pleasure delites y t they can not be helde froÌ„ wandring from giuing theÌ„selues ouer vnto many corruptions if they be in war they behaue themselues much wors But we on our part what ought we to do when we are in griefe and trouble let vs know y t God by y t means calleth vs vnto himself wil haue vs to be so much y e more carefull to serue him forasmuch as wee want his succor and y t he must hide vs vnder his winges If we haue time of peace let vs know y t he giueth vs leasure to bethink vs what we haue to doe to call vpon him in quietnes to consider y e better of our duetie a great while aforehande while we haue faire calme wether For if the wether become troubled w t stormes clouds we see not a stones cast as they say from vs but when y e sun shineth faire cleare then we can ken a far off Euen so our Lord when he granteth vs peace quietnes would haue vs vse it in such sort as euery man shold dispose order his life vnto his obedience y t he may enjoy vs we be farre from confusion disorder not drawe back when he â—llureth vs vnto him by gentlenes nor shake off his yoke as though we wold not suffer him to gouerne vs any longer Thus ye see in effect what we haue to gather vpon this place As touching y e exaÌ„ple which is set down here whereas Moses would That he which is defiled in his body should be seuered froÌ„ the company of others Let vs briefly for a conclusion note two things therin The one is y t God by such ceremonies would haue his people to keepe themselues altogether pure both of body soul. True it is y t before god the man which hath offended shall not be absolued for his washing of himselfe in water That auaileth nothing For none of these corruptible elements pertaine any thing to y e saluation of our soules Neuertheles because God ordaineth theÌ„ therefore they stand vs in steede As y e water of baptism is not like other coÌ„mon water the reasoÌ„ is because God hath hallowed it vnto a special vse to y e intent it shold be a warraÌ„t vnto vs y t we are washed by y e bloud of our Lord Iesus Christ. Now when we haue this we must also make our profit of the aide which God hath giuen vnto vs because of our weaknes The people of olde time had many mo because they were holden like litle children as S. Paul sayth Gal. 3.24 in comparison of them we are come vnto mens estate Therefore when God ordained y t men shold wash theÌ„selues with water for any bodily defilement it was to the intent y t euery man should know as he him selfe declareth y t to be dedicated vnto God wee must walke in all purenes when there is any corruption amoÌ„g vs it must be purged Ye see theÌ„ whereunto this law serueth vs in what sort we must apply it vnto our instructioÌ„ I grant we haue not now y e old ceremonies of y e law we are not precisely bound to wash ourselues when we are defiled or haue any spotte in our bodies but yet wee must hold still y e truth substance therof which is y t seeing God hath sanctified vs we must continue in his seruice purging vs from all corruptions both of body of minde as S. Paul also exhorteth vs in the second of y e Corinthians 2. Cor. 6.17 where he sheweth y t euill must not be nourished among vs. For when it is suffered to encrease to infect the whole flocke Matt. 17. â— what wil come of it in the end but y t it will growe remediles when the infection hath taken hold throughout And y t is the cause why excoÌ„munication was ordained in y e church if there were any which behaued themselues amisse by leading an vnruly leaud kinde of life our Lord Iesus coÌ„manded to separate them for a time froÌ„ the church to the intent to make them ashamed y t they might humble theÌ„selues therupon returne vnto y e flocke liue better than they had done afore and that others also might thereby be warned so as wickednes shoulde not haue lawles libertie as though all thinges were lawfull permitted We see then that although nowadaies this figure be no longer in vse yet not withstaÌ„ding we may gather a good profitable instruction from y t which was coÌ„manded to the antieÌ„t people First of al we must be fuly resolued to offer ourselues vnto God in such sort as our bodies minds be kept vndefiled knowing y t we haue y e like promises y t the auncient fathers had yea far larger therfore we ought to endeuor so much the more to atttaine vnto that purenes which I told you of And therew tall if we see any which corrupt the flock with their infections let them be remoued according vnto y e order which our Lord Iesus hath coÌ„manded vs let them be so remoued y t knowing their wickednes repenting theÌ„selues of it in the end it may serue them for a medicine to purge them so as y â— infection growe no further but y â— the Church of God be alwaies maintained in such order as meÌ„ may know y t God hath not for nought drawen vs out remoued vs from the rest of the world which is defiled but to the end y t he might gouerne vs by his holy spirit and we be so wholy his that we may be true sacrifices vnto him both in life in death Now let vs kneele downe in the presence of our good God with acknowledgement of our faults praying him to touch vs with right repentance y t being angry with ourselues for offending him for being turned away from him we may endeuor nothing more than y t he may frame vs wholy vnto his will and y t being rid of al corruptions and infirmities of our flesh we may be clothed with his righteousnesse so as his glory may shine in our whole life And because it can not otherwise be but y t in this world there shal be alwaies some thing wherefore hee may finde fault with vs let vs pray him to vouchsafe to beare with vs in our imperfections vntill hee haue brought vs vnto himselfe into his heauenly kingdome And so let vs say almightie God heauenly father c. On Munday the xxvij of Ianuary 1556. The Cxxxiij Sermon which is the fourth vpon the three and twentith Chapter 12 Thou shalt haue a place without the camp wherunto thou shalt goe forth 13 And thou shalt haue a paddle among the rest of thy tooles and when thou listest to sitte downe without thou shalt digge therewith and when thou hast eased thee thou shalt couer that which
nowadayes requireth spirituall sacrifices bidding vs to offer vnto him our soules and our bodyes it is necessarie before all thinges that wee should be purified For it is too great an abuse if we thinke in this sacrifice to bring our owne defilements As much is to be said of all y e offerings which God requireth which are ioyned vnto this solemne sacrifice of our owne persons For when wee pray it is a kinde of sacrifice which GOD nowadayes liketh Psal. 50.13 as it is sayde in the fiftith Psalme Hebr. 13.96 Our almes likewise are sacrifices as it is sayde in the Epistle to the Hebrewes Forget not to helpe the poore straungers and them which are in neede and necessitie for they are the true sacrifices which God requireth But nowe what remaineth for vs to doe Verily wee must be pure if we will haue God to receiue such sacrifices at our handes For otherwise hee disaloweth of all as it is said in the Prophet Aggee That y t which we touch shall be defiled with our vncleannes Agge 2.13 For there y e Iewes were condemned w t all their pompes ceremonies And why For one was giuē to robbery another to whoredome another to some other wicked dealing and another was full of crueltie enuie rancor and yet for all that they came to make a faire shew in the temple pretending to be wondrous deuout men But what God saieth vnto them when a man is vncleane in his owne person is not al that which euer he toucheth defyled also Yes verily Nowe then your sacrifices are full of vncleannesse for your handes are defyled and yet yee come to handle those thinges which are holy Therefore you doe nought else but prouoke mee vnto farther anger So then let vs learne as I haue alreadie declared that if we will offer our selues vnto GOD wee must first of all bee pure and cleane that is to say wee must be ridde of all our wicked thoughtes and affections For if wee bee intangled in them GOD liketh not of vs and howe fairely so euer wee protest that wee doe all thinges to please him and to apply vs vnto his seruice doubtlesse hee will disallowe all And againe if wee desire that our prayers supplications and almes shoulde bee acceptable vnto God let vs take heede that all proceede from a syncere and willing affection And so yee see what wee haue to beare in minde in the first place Now if one demaunde howe it is possible for a man to be so clensed that there should remaine no blemish in him we aunswere hereunto That it is most certaine wee cannot come vnto such perfection but yet we must tend thereunto for we are not excused so as we should alwaies abide and settle in our filthines Therefore euery one of vs knowing that he is full of vncleanesse must enforce himselfe by the power of Gods spirite to clense himselfe and labour to come vnto a perfect purenesse When wee are so affected and haue this desire in vs then God ceaseth not to accept our sacrifices although they bee not worthy to be accepted And why for our Lord Iesus Christ supplieth that which is wanting in vs as it is sayde in an other place to the Hebrewes Hebr. 13.15 That it is through him that wee offer prayers and thankes giuing and sacrifices of praise vnto God Yee see then in what sorte the purenesse of our sacrifices shal be esteemed to wit if they bee watered with the blood of our Lorde Iesus Christ to clense them from all their staynes But in any wise he which endeuoureth to serue GOD must examine himselfe and knowing his owne filthynesse and vncleanesse hee must enforce himselfe to bee drawen from it For if wee double with GOD hee will dislike of all thinges that wee take in hande And although men are of opinion that wee doe more than our duetie yet questionlesse in the sight of God all shal bee holden for abhominable And herewithall also let vs note that God reprooueth all suttle dealing when wee thinke to paint foorth our case in such sort as to bleare the eyes of God and that by so dooing wee doe but double our fault as is declared vnto vs by this text Therefore if wee bring vnto God any sacrifice and yet our protesting that wee will not offer vnto him any vncleane sacrifices is but a setting of some faire colour on the matter our Lorde sayeth still The price of the dogge and the dogge is all one The hyre of an whoore and the whooredome is alike vnto mee as if hee sayde that wee must take away all the appurtenances of euil For if we retaine any thing of it we shal be alwayes condemned What must wee do then wee must walke vprightly There is nothing which God hateth so much as a double heart Psal. 12.3 as the scripture sayth Sith it is so let euery man enter into himselfe let vs make good tryall of our selues to the intent wee flatter not ne harden not our selues in our vayne pretences and imaginations But when wee finde that there is any stayne of wickednes in vs which displeaseth God let euery of vs bee in displeasure with himselfe for it and let vs offer vnto God the sacrifice of mortifying our selues and say Alas Lorde I see full well that there are many wicked defilementes in mee so that when I approch vnto thy maiestie I am vtterly confounded But Lorde I come and offer vnto thee my heart in sacrifice which thou knowest to bee heauie because I see my self bespotted with such a vice When God shal once perceiue y t with vnfained repentance we desire to bee ridde of our vices hee will receiue vs for this repentance is the sacrifice which wee owe vnto him and this anguish of heart which wee haue for beeing inclyned vnto any wickednesse and for offending of God is the true sworde wherwith the sacrifices bee offered vnto God Rom. 12. ◠I meane the reasonable sacrifices Nowe if it be not lawfull to bring vnto God any fayned thing what will come of it if we intermeddle him with our iniquities As there are many which giue almes But whereof Of their spoiles when they haue pilled and robbed they perswade themselues that God will be appeased if they bestow some part of the booty vpon him But there is no such beastly mocking of God as is this When one hath played the whoremonger he will make his account to redeeme himself before God with some price and y t with a price ful of filthynes And therfore let vs diligently note y t which Moses saith in this place namely That al these things are abhominable in y e sight of god It is too much that we haue so offended already though wee added not a seconde fault If one through extortion wrong dealing scratch vnto himselfe another mans goods he is already in too too great a fault But if he thinke to dally in such sorte with
force a sale thereof and hee shall withall surrender me his title And a man will make himselfe beleeue that hee may washe his handes as an innocent when hee hath done all this What saith he I lent my monie and when it was not paide me againe I bought such a peece of lande And if you will inquire futher of the matter Why it was surrendred vnto me Yea but was it done of the parties owne free accorde When I helde the poore man by the throate and kept him in my pawes till I made him say that worde That he woulde sell it vnto mee and shall not God in the meane while bee Iudge betweene vs So then as I haue tolde you it is not for vs to stande altogether on the wordes but wee must rather haue an eye vnto the thing that is to wit that before God wee bee not guiltie of anie extortion that we haue not more than was lawfull for vs nor raked vnto our selues other mens goods For oftentimes men wil take euen the most honest titles that be in the world so as yee would thinke there were nothing but holinesse in them and yet will those pinch a man much more than the gayne would which a man might lawfully take And we see howe manie inuentions are framed in this behalfe and which wee cannot at this time handle to the full And I woulde to God that the practise of them were not so wel knowen as it is But what All they which knowe howe to make their gaine are great clarks herein Yea to dally with God and to find out for themselues shrouding sheetes whereas they will neuer haue an eye vnto the cheefe and principall poynt Yee see then what wee haue to beare in mind namelie that when it is demaunded whether all vsuries bee lawfull wee must not sticke simplie vnto this word Vsurie but wee must consider what the intent and meaning of God is But to knowe this the better wee must resort vnto that equitie which is shewed vnto vs in his lawe Yea and wee heare what our Lorde Iesus Christ telleth vs Matt. 7.12 namely that wee must not doe vnto others but what wee would haue them to doe vnto vs. This saieth hee is the whole lawe and the Prophetes No doubt then but that this forbidding of vsurie is comprised also in these wordes That we doe not vnto others but what wee woulde haue them to doe vnto vs. Nowe then insteede of asking counsell howe to excuse our selues before God let euerie man examine the matter thus Goe to if I were in this mans case woulde I haue a man pinche mee thus with vsurie Nay verilie woulde I not I woulde say a man did me wrong And if I durst not say it yet I woulde thinke so in my heart Nowe if a man thus condemne himselfe in his owne proper fact is it not enough What neede we then aske either this or that And moreouer if we obserue this equitie and vprightnesse of not dooing vnto an other y t which wee would not haue a man to doe vnto vs wee shall bee absolued before God yea and so absolued that this lawe shall not trouble our wittes about the scanning of the forme of the woordes thereof but wee will stande steadfastly vppon this grounde that God meaneth that euery man shoulde haue his due and that wee should not robbe spoyle and deuour other mens goods And let vs note further that it is not enough for vs not to haue raked our neighbours goods vnto vs by guyle but wee must knowe that wee are bounde to helpe and succour him Therefore so little leaue haue wee to spoyle our neighbour of his goods that if wee helpe him not in his neede we are guiltie of theft before God If I say Oh I haue deceiued no man it shal bee replyed against mee before GOD that I haue For if I haue wherewith to helpe a man and I will not disburse one pennie but leaue my Neighbour in extreeme neede when I haue the meane to succour him doubtles I am taken for a theefe before God And againe let vs note that vsuries sometime are more to bee condemned in a smal profite than in a great This I say to the intent that men shoulde not seeke foolishe cloakinges of their faultes For that which I say might seeme straunge at the first blushe What And shall a man thinke better of a strong theefe than of a small pelting theefe I woulde haue no contention about the worde but I say there is greater wickednes shewed sometimes in the reaping of smal profit thā in a great gaine And why For there may be a rich man which is no necessitie but yet notwithstanding he standeth in need of readie monie as there are manie which haue wheron to liue but they would always encrease their stocke Such a man woulde buy a certaine peece of Lande which woulde stande him in good steade not that necessitie constrayneth him but for a desire hee hath to growe still richer and richer Nowe one lendeth him a Thousande crownes the profite of this summe will bee much greater than the profite of foure Florens which a man lendeth vnto an other Yea but to whome is this latter monie lent To a poore man which hath smal children hath not a morsel of bread to put into their mouthes Nowe if for the loane of these foure Florens a man will haue one and the poore man must make readie y e monie at the end of one moneth or twayne this vsurie or Returne is is worse thā y e other For he returneth his mony ouer soone I graunt it is a leauing of the olde skinne still behinde but where shall a man finde a newe in the meane time Yee see then howe this smal gaine is more dammageable than some great gaine For why It pincheth the poore man much more than if hee shoulde take a verie great gaine of an other which is able to beare it and is not pinched in deede so to the quicke by it Nowe for conclusion let vs knowe that God forbiddeth vs in this place to rake vnto our selues other mens goods by anie vnlawefull meanes by vniust dealing or by crueltie And we must not here bring our suttleties to excuse our vsuries and our snatching For our Lord resteth alwayes on the substaunce in that hee commandeth that none shoulde bee pinched and that the profites which wee take shoulde not be taxes and impostes to sucke the bloude of poore men and to gnawe their substaunce euen to the bones of them And it is expressely sayde To the intent that the Lorde thy God may blesse thee and that thou maist prosper in the Lande whither thou goest to possesse it Hereby our Lorde meant to withdrawe vs from all vnlawfull meanes of heaping vp of riches As if hee should say y t his blessing shal auaile vs more than all the prouision which wee can make and that al the payne which wee take to inrich ourselues shall
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
full possession and enioying of that euerlasting inheritaunce which he hath promised vnto vs and which hee hath purchased for vs by the bloude of our Lorde Iesus Christ. That it may please him to graunt this grace not onely vnto vs but also vnto all people and Nations of the earth c. On Wednesday the xij of Februarie 1556. The CXLII Sermon which is the first vpon the fiue and twentith Chapter WHen there is any strife betweene men they shall come vnto IudgemeÌ„t and they shall haue Iustice done them by declaring him iust which is iust and by pronouncing him wicked which is wicked 2 And if the wicked be founde worthy of beating the Iudge shall cause him to be layde down and to be beaten before his face according to his trespasse vnto a certaine number of stripes 3 Fortie stripes shall he cause him to haue and not aboue least if hee shoulde be beaten aboue this number of stripes thy brother should appeare despised in thy sight 4 Thou shalt not mussell the oxe his mouth which treadeth out the corne OVr Lorde in this place sheweth theÌ„ which haue the charge of Iustice what they ought to do when anie man hath wronged his neyghbour For wee knowe that ciuill order is ordayned on earth â— Tim. 2.2 to the ende that euery man might liue quietly so as the weaker bee not borne to the grounde by the stronger but that right and equitie might beare rule If this were not men were better to be beastes to raunge in the wilde forrestes for the beastes yet can maintaine and keepe themselues one with another But wee knowe that men are of so peruerse and crooked a nature that euery one woulde scratch out his neighbours eyes if there were no bridle to hold them in Seeing then it is so that God hath ordained magistrates to represse the leaude behauiours of men and not to suffer any iniurious and wrongfull dealinges to escape vnpunished it is not without cause that our Lorde commandeth heere that if a man be vniustly molested and complaine of it he shall haue Iustice done him And although it be here expressely spoken of such iniuries as men complaine of yet meaneth he not that if any wickednes be committed and not complained of the magistrates should winke at it and dissemble it For when a man is offended and seeketh thereupon for iustice he shall haue peraduenture some reasonable amendes But in the meane time yee shall see God offended ye shall see a crime committed not against one man onely but against all and yet no plainetife founde in this case for wee knowe that such zeale is not to be founde in the worlde nay we are falne nowe into those times of which the prophet Elias spake 1â— Kin. 19.10 That there is not one which standeth vppe to mainetaine the quarell of God and except we see that either we ourselues are like to sustaine losse or may make the matter gainefull vnto vs we withdraw ourselues our mouthes are shutte vp And therfore the magistrates may not thinke themselues excused although they haue no alarmes rung in their eares nor complaintes made vnto them for they ought to bee watchfull to punish such faults as are committed they ought to enquire after them although they be not first made priuie vnto them Neuerthelesse GOD will haue them to heare the cries of those which are oppressed and to reach out their hands vnto them And in very deede it is sayde that God will be on their side which are wrongfully intreated will defende them The holy scripture pronounceth oftentimes that their cries are heard vppe into heauen Psal. 12.6 Nowe God hauing first declared that appointeth such here belowe as shall execute Iustice in his name Seeing hee heareth them which complaine vnto him from the heauens if earthly Iudges play the deafe men shal they escape for it Doubtlesse nay The register bookes shall one day be opened God will shewe that there were these and these outrages and violences committed no redresse of theÌ„ Let vs therefore note well that God meant in this place to declare that he wil cal those which beare the sworde of Iustice to their account and reckening if they wittingly permit any man to be iniured and troden vnder foote And in verie deede nature hath taught vs that The Paynims which had not the lawe of Moses knewe full well that euery man ought to haue right and that he which was oppressed if he had desired it ought to haue Iustice doone him or else that too great disorder and crueltie shoulde bee shewed And yet for all that we see howe carelesse men are in this behalfe and howe that if a man be but a little fauoured his fault shal be winked at and hee which is beaten or otherwise ill entreated shall be sent away with some floute or other and he which offered him the wrong shal escape This is common to bee seene And therefore our Lorde had neede to declare what interest himselfe hath in this matter to put magistrates in mind that if they discharge not their dueties faythfully they haue a soueraine Iudge and that if there be no place of Iustice to appeale vnto in this worlde hee will in the ende holde his Assises and heare those causes handled which haue beene cast aside and buried As we see that the Iudges are oftentimes deafe in a poore mans sute so as if he come to demaunde Iustice in deede there is not any that will bee so bolde as to say Gette thee hence for thou shalt haue no Iustice heere there is none that will speake so impudently But some will say well put vppe your bill and at eight dayes ende yee shall haue one giue him a flirt with his finger to doe him to wit thereby that hee doeth but grauell himselfe in vaine For there shall be so many shiftes and so many delayes vsed that hee shall be at his wittes ende and not knowe what to doe nay you shall haue one or other come and whisper in his eare and say Alas poore fellowe why doest thou trouble thy selfe Thou â—eest heere is no helpe for thee Nay thou shalt bee made beleeue that thou beganst the quarell and that thou wert the authour of the riot and so thou shalt be punished thy selfe And therefore thou werâ— best to put vp the blowes which thou hast without farther pursuing of thy cause The Iudges all this while will not say a worde they will shewe some good countenaunce like Idolles but yet notwithstanding they giue their consent vnto such wrongfull dealing and they are partakers of such trecherie that hee which is molested and afflicted after he hath spent his monney and taken great paines goeth away and is mocked Beholde in what estate we are And this wickednes is ordinarily practised And therefore we see that this lawe wherein our lord declareth that he will haue him which complaineth heard and his case tried is not superfluous And he addeth
such as are in necessitie and haue need to be helped Therefore when they reioice with vs and take their course then will GOD blesse our ioye and it shall bee acceptable vnto him But without that all that euer wee doe shall bee dislyked of him it shall be filthie and vncleane in his sight And here is expresse mention of the housholde to the intent that euery man shoulde bee exhorted to deale gently with those that are of his houshold For yee shall see some which coulde finde in their heartes to eate and drinke till they burst and it greeueth them that others shoulde haue one morsell so faine would they that all were thrust into their owne paunches So they themselues fare well they eate not though their meinie fast and starue for hunger Yee shall see such greedinesse or rather crueltie in some that they coulde finde in their heartes to sucke the very bloud of those that serue them and in the meane time take no care to susteyne them For this cause our Lorde sayth that wee cannot reioyce in his presence that is to say in such wise as hee may lyke of our myrth except wee reioyce with all our houshold and that wee shewe our selues so kindhearted and pitifull as wee may all with one cōmon accord sing prayses vnto God Ye see then how our mirth and melodie may agree very well together Also we are exhorted to instruct them which are cōmitted to our charge to blesse the name of God that whether we eate or whether we drinke God may be praysed both of great and small This is the meaning of the doctrine which is conteyned here Now it followeth That when the people haue payd their Tythes in the third yeere which is the yeere of tything euery man shall bring his tythes vnto the Leuites for the poore for the widowes for the fatherlesse for the strangers For the vnderstanding of this place we must note that besides the ordinarie Tythes which serued to sustayne the tribe of Leui and the Priestes which serued in the temple there was the tything of Tythes as they called it this was made from three yere to three yere excepting euer the seuenth yere whē their landes were not tilled for it was expedient that the rest or Sabboth should be kept in that behalf also They fallowed not their ground from yere to yere or euerie eche other yere as wee doe in this countrie for the fruitefulnesse of that land might well away to yeeld fruite sixe yeres together So then twise in sixe yeres they receiued y e second sort of Tythes And these are they wherof Moses maketh mention in this place which serued to susteine the poore of the countrie to the intent that not onely the Leuites might receiue the offringes but that the fruite of them might reach farther and that none in all Israel might want or neede As touching the Tythes which were payd vnto the tribe of Leui I haue tolde you alreadie that there was a double reason thereof First forasmuch as God reserued the Leuites for his own seruice there was great reason why they should be susteyned They which serue at the aultar ought to liue of y e aultar Deut. 14.22 ◠Cor. 19.13 That is y e cause also why they had a certain portion in all the offeringe◠saue in the whole burnt offeringes But in the ordinarie sacrifices they receiue their part of them Besides this wee ought to note also that because they were the children of Abraham they ought to haue a part in y t land which was promised vnto him for they were heires aswell as the other tribes of Iuda Beniamin Issachar Dan and all the rest Leui I say was an heire of Abraham and of Iacob aswel as the other And why is he bereaued of his inheritaunce but because God recompenceth him after an other maner Ye see then how they which come from Leui Numb 35.3 haue no parte of the land they haue onely their medowes in the suburbes of their cities to sustaine their cattaile but yet doth he assigne them the Tythes of the whole countrie to finde them withall and he will not haue them so bereft of their heritage but that men should haue a regarde to maintaine them And why Because he occupyeth them in his seruice they must teach the people they must offer the sacrifices they must doe that which was appointed in the temple For this cause God will haue men to haue a care to sustaine them And herewithall when they made the second tything thereby they were done to vnderstand y t somewhat was to be taken as it were from their portion to giue vnto the poore whereby they were put in minde that they ought not to glut themselues with the offeringes no nor yet to enrich themselues with them And why For they were the goods of the poore Yee see then whereunto God had an eye when he appointed the secondty thing which was made euery third yere It behoued the priestes and Leuites to acknowledge and say Well Truely we haue enough yea and more than enough to susteine vs. And to what end hath God giuen vs this plentie Is it that we shoulde make monie of it and hoorde it vppe in our cofers Is it that the people should be diminished and we increased No but he poynteth to vs with his finger telleth vs that they bee the goods of the poore and that the poore must haue a portion out of it to susteine them withall and that such as are in neede and necessitie must be relieued by that meanes Thus ye see in effect what is contayned in this place Now it is not without cause that God putteth his people againe in minde of that which he had already cōmaunded them the simple law might haue bin sufficient for them but our Lorde putteth them in minde that they must discharge themselues aswell of the second Tythe as of the ordinarie tenth And the reason why he doth so is because the world is alwayes set on scraping without caring how or in what manner men consider not what is lawfull so they may make their gaine and wee see also the vpbraidinges which the Prophet Malachie maketh for the same thing Mal. 3 ◠You haue defrauded me sayth the Lorde and the people come shameleslie say Wherein They woulde needes pleade against God and deny the matter stoutlie and stiffely For it is a very rare thing to haue men to confesse their debt at the first They come here blearing out the tongue and aske whereof doeth God complayne And wherein haue we defrauded him In your Tythes sayth the Lord. For whereas I haue reserued the right of tythes and offeringes to my selfe you defraude me of my right When you pay me your tythes it is but by halfes when you bring me your offeringes they are very leane and thinne so as a man may see how your whole seeking is to catch from me and to withhold that
theÌ„selues may wel protest y t they haue no anguish in their hart but in y e end it must needs be stirred vp by God and they must feele his anger in despite of their â—eeth know howe guiltie they are in his sight Let vs therfore on our part take good heed and consider whether we haue wronged any man let vs eate our bread in such sort as we may truly declare before God that we haue neither remorse nor prick of conscience But the true and natural meaning is that which we haue set down in the second place that is that God would haue euery man to protest that he hath not ceassed to doe his duetie for anie necessitie or extremitie wherein he was For we thinke we are dispensed with al when we cannot discharge our duetie w tout great paine much adoe For example he that hath nothing to pay thinketh he is quit of his debt And it is commonly said in y e prouerb That neede hath no law And so bicause meÌ„ are wont to make necessitie a shield buckler for al the euils which they commit therefore it is sayd I haue not withheld mine offeringes in the anguish of my heart As if wee confessed that although we haue bin so distressed what we knewe nor on which side to turne vs that wee had no bread to eate yet we haue not bin tempted therby so doe euill but wee haue walked according to the will of God Although wee haue beene in extreme neede yet haue wee not ceassed alwayes to deale vprightly and indifferently what neede so euer wee were in This is it in effect which is meant by this place And mention is purposely made of the anguish of the heart to the intent we should know y t although there bee much weakenesse in vs yet is it not a sufficient excuse to doe euill There are many which when they haue vsed any deceyte pilfering or extorsion will alleage and saye Oh consider I am weake I haue no such constancie as others haue the tentation ouercame mee But GOD in this place alleageth that his children may bee tempted for the anguish of the heart is a signe that wee bee made neyther of steele nor stone that wee haue stinges in vs to pricke vs and to holde vs in bondage but yet y t wee must fight against them whatsoeuer commeth of it Therefore let vs learne that although pouertie be hard and grieuous yet notwithstanding we ought to resist all the temptations which wee feele in our heart and therewithall to walke vprightly This is a fitte lesson for poore folke to the intent they beare not themselues in hand that in their need it is lawfull for them to catch what they can get and to seeke their aduauntage as many doe saying Yee see there is none that pitieth mee I must looke vnto my selfe thereuppon they make no conscience eyther to sell counterfeite wares or otherwise to discharge themselues verie yll of their duetie And it is purposely sayde as wee see that although wee bee distressed yet wee must eate but of the bread which God giueth vs and not whatsoeuer wee can catch by vnlawfull meanes There is afterwards mention made of Filth and vncleanenesse and of the deade And that is bycause of the ceremonyes of the Lawe For wee knowe howe GOD meant to keepe the people of olde tyme occupyed in these figures to the intent wee myght knowe that men are subiect vnto many defylementes and that they become vncleane at euerie turning of a handle And heere is mention made of the dead bycause if one touched a dead man or entered into an house where hee was he was defyled Heereby the Iewes were warned that in this present life wee are beset with so many defylementes that wee cannot steppe a foote forwarde nor turne a finger but God shall espie something woorthye of blame in vs and for that cause were the washinges appoynted And the Iewes had a looking glasse and a liuely picture thereof when they sawe a deade bodye For beholde it is a carrion and whence proceedeth this lothsomnesse which we see to bee in a man when hee is deade For the body of man is the house and temple of the holy Ghost and the dwelling place of the liuely Image of GOD. Yet notwithstanding the body of man beyng dead is more stinking than the carrion of a dog or of an Asse Nowe then the sight heereof serueth well to humble vs in beholding the fruites of sinne For God sheweth as it were with his finger that the spirituall filthinesse which dwelleth in vs vttereth it selfe euen in the body And this was y e meaning of the figures which the auncient fathers had vnder y e law Now it is true in deede y t the figures themselues are no longer in vse but yet y e substance of them shall alwayes remayne to do vs to vnderstand y t forasmuch as we be subiect to many defilementes bicause the world is so corrupted as is pitie to beholde wee ought to keepe good watch that as ofteÌ„ as we perceiue any staine in vs or that we haue not folowed Gods commandements roundly or y t we haue bin allured by any wicked affection or that wee haue not walked in the way of God with so feruent zeale as we should haue done or y t wee haue bin held back hindered with some worldly care wee must bewaile it before God and flee for refuge to y e bloud of our Lorde Iesus Christ for there is no talke to be had of other washings The holy water of the Papistes is but a charme whereby they haue renounced y e benefite of the death passion of our Lorde Iesus Christ. Vnto his death therefore must wee haue our recourse And moreouer although we feele not our faults as in very deede many escape vs wee knowe not y e hundredth part of them yet must wee not ceasse to walke in carefulnes humblenes and to craue pardon of God After that maner must we deale that we may be answerable vnto the figures which were vnder the lawe Now as touching this place it is expresly said I haue held backe nothing of it in vncleanes neyther haue I applyed any of it to the seruice of the deade to shew vnto vs y t we ought not to mingle y e seruice of God with the corruptions of y e diuell As how We shal see many who hauing wel to spend doe consume it ill some of them in whoredome and some in I knowe not what ryot and excesse And when they haue to their seeming giuen some litle piece of it vnto God they dispense with them selues to fall to y e working of all wickednesse As for example when the Papists cause some Masses to be sung or wheÌ„ they haue had some other priuate deuotions they thinke y t God ought to be contented with that he hath had his morsell Therefore when a man hath spent much money vpon an whoore one
and shewed thy selfe a father towards vs in adopting vs And we Lord likewise haue followed the calling whereunto thou calledst vs we haue indeuoured to shewe that thy bountiful liberalitie towards vs is not vtterly misbestowed Now therefore continue thou thy good doing towardes vs. To bee short this case admitteth not any bragging or boasting as I haue alreadie tolde you but rather it serueth to stirre vp men to walke in the feare of God and to certifie them that although they haue not behaued themselues in all pointes as they ought yet God will continue his goodnesse towardes them vnto the ende And surely wee haue neede of such an assurance Wee see howe distrustfull we be insomuch that although God haue powred out his benefites vpon vs longtime togetherâ— we haue felt his help oftentimes yet are we always in doubt and we cannot tel whether God will continue his fauour vnto vs or no. For this cause he will haue vs most certainly assured that when we walke in his obedience and depende wholly vpon him he wil not forsake vs but will continue in doing vs good still and not leaue vs in the midde way but performe that which he hath promised and as he hath saide so will he doe We see nowe in effect whereunto Moses had an eye and what doctrine we haue to gather out of this place Will wee then abide in possession of Gods benefites yea euen as touching this present life Let vs sticke fast vnto our God and neuer seuer our selues from him let vs doe our indeuor to serue and honour him If we so do surely we shall neuer haue any mind to turne away after our owne vanities but when we see that he is come so neare vnto vs to doe vs good wee also shal be readie to giue our selues wholly ouer vnto him that hee may make vs to feele the performance of his promises and to knowe that he will continue to doe vs good and reach vs his hand to take vs to himselfe not for a day or two onely but for euer both in life and in death Nowe let vs kneele downe before the maiestie of our good God with acknowledgement of our faultes praying him to make vs feele them more and more and therewithall seeing it pleaseth him to vse such fatherly goodnes towardes vs as to vouchsafe to accept the things which we offer vnto him notwithstanding that there bee much amisse in them Let vs pray him y t this his so doing may encorage vs the better to yeeld our selues wholie vnto his seruice and to imploy our selues therin so as we may truely protest that we haue not doubled with him but that we haue endeuoured to frame our life vnto his holy commaundements that hauing obtained such grace of him through our Lorde Iesus Christ by the benefite of his death and passion we may bee so clothed with his perfect righteousnesse that wee may appeare before God his father at the latter day as if there were nothing in vs but all perfection That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth c. On Wednesday the xxvj of Februarie 1556. The CXLVIII Sermon which is the fourth vpon the sixe and twentith Chapter 16 This day the Lorde thy GOD commaundeth thee to doe these ordinaunces and lawes and to keepe them and doe them with all thy heart and with all thy soule 17 Thou hast set vp this day the Lorde to bee thy GOD and to walke in his wayes and keepe his ordinaunces and his commaundementes and his lawes and to obey his voyce 18 And the Lorde hath set thee vp this day in that thou art vnto him a speciall people as hee hath tolde thee to the end that thou shouldest keepe al his commaundements 19 That hee may make thee very hie in praise and in name and in glorie aboue all the nations which he hath made and that thou maiest be an holie people vnto the Lorde thy God as he hath saide MOses in this place continueth the matter which was handled yesterday to wit in shewing vnto the Iewes for what ende GOD had chosen them to bee his people and his flock It was not that they should liue as the Gentiles which were in ignoraunce but that seeing they had the lyght of lyfe and saluation they should follow it For there is no reason that seeing GOD hath adopted vs for his children wee shoulde bee as brute beastes euery man wandering after the fantasies and lustes of his owne heart wee must order our selues vnder the direction of him which taketh and admitteth vs for his owne It is therefore sayde in this place This day the Lorde thy GOD commaundeth thee to keepe all his statutes and his commaundementes to doe them and to obserue them yea and that with all thy heart and wish all thy soule This worde To day betokeneth that when wee are taught in the worde of GOD wee are much more straiter bounde than if hee had onely created vs and placed vs in this worlde and in the meane time left vs to walke after our owne liking It is true in deede that the vnbeleeuing sort shall not bee excused although GOD neuer vouchsafed to make them partakers of his woorde Although they bee as poore blinde wretches in darkenesse yet shall they not fayle to bee condemned in their ignoraunce He that hath sinned without the Lawe Rom. 2.12 shall perish sayeth Saint Paul And in deede without the Lawe there is not that man which hath not some witnesse ingraued in his owne heart that there is but one GOD whome wee ought to serue and whome wee ought to honour They which knowe this by nature deserue sufficiently to bee condemned but when GOD commeth neere vnto vs and vouchsafeth to vse the office of a teacher to declare vnto vs his will there is the lesse excuse for vs. Then must double condemnation needes fall vpon all them which receiue not the yoke of GOD when it pleaseth him to guide them and to shewe them that hee will not leaue them to goe at randon as the wretched and vnbeleeuing Gentiles Ye see theÌ„ what Moses meant by this woorde To day the Lorde thy GOD commaundeth thee And that is the cause why this word also is put in the 95. Psalm Psal. 95 7â— To day if ye heare the voyce of the Lorde And the Apostle hath well weyed the same in the Epistle to the Hebrewes Hebr. 13. â—â— 4.7 saying that this worde To day betokeneth that when wee once haue the woorde of God preached vnto vs wee must vse that occasion and that if it escape vs wee must needes bee iudged by them which neuer knewe what good and euill meant to make any sure difference betweene them And to this purpose also Saint Paule alleageth the place of Esay Esa. 49.8 2. Cor. 6.2 Beholde nowe are the acceptable dayes loe nowe is the time of saluation seeke
make him to speak For do we any thing else in al our prayers than charge God with his promises In deede wee come not to pray as the heathenish sort of mē do as al those do which are vnpatient when they come vnto God for if he grant them not their request at y e first chop they defy him But wee come not to pray after y t maner for we protest on the contrary that his wil ought to be done But yet notwithstanding we cannot pray vnto God but we must say Lord thou owest vs nothing but that which thou hast promised vs. Neuerthelatter wheras thou didest not owe vs any thing thou hast bound thy selfe vnto vs of thine owne good will wherein thou shewest thy selfe most liberal and therefore our comming as now is vppon trust of thy promises to pray thee to perform them Seeing then that in all our prayers we alleage vnto God the couenant contract which he hath made with vs by that meanes we make him as it were to speake to say that hee is our God And vnder this speach as I haue already told you all the good things which wee can hope for or wish for are contained For seeing y t God giueth himselfe so vnto vs what can we farther desire Is not he the fountaine of al wisedome righteousnes vertue life ioy glorie Is there any good thing to bee desired which we may not find in our God Al y t euer he hath is ours he communicateth himself so vnto vs y t he will haue vs partakers of al those good things which are in himself not y t we haue y e ful possession of them at the first but that wee possesse them by hope vntil y e day that the fruit of them shal be layd open vnto vs. Now therfore let vs marke wel y t when we are once taught in y e word of the gospel thē we may make our God to speake then wee may come familiarly vnto him require him to shew himself such an one as he hath always promised to be and let vs assure our selues that we shal not be disappointed when he hath once giuen vs the warrant of his loue which is more than if we had al the deedes of record in the world And in this case we need not to seeke for notaries or signets or mennes seales we haue y e bloud of our Lord Iesus Christ which is y e seale of this couenant that God hath made with vs declaring y t he is our God Also we haue the holy ghost by whome the promise is better warranted vnto vs yea euen in our harts And so we see now that it is not for nought that Moses hath so magnified this greate goodnes which God vseth towardes vs this priuiledge which he giueth vs in drawing vs vnto himselfe in choosing vs to be of his house and of his church But we must alwayes haue an eye vnto y e end for which our Lord graunteth vs this libertie to wit that he also may be at a point with vs haue vs for his people For if we be not answerable on our part with our obedience is there any reason that he should keep his promise when we haue broken the league In deede he must be faine alwayes to fight against our stubbornnes to ouercome it for we are euery day vnfaithful vnto him and hee continueth faithfull vnto vs but howsoeuer the worlde goeth yet when wee reiect his couenant and set light by it thorough our wicked life wee may not looke that hee shoulde bee any longer bounde vnto vs. For why For hee is become our God vppon this condition y t we also shoulde be his people And how shall wee be his people It is not by saying simply with our mouth Wee are the people of God for the veriest hypocrites will boast as much as that yea and they bee so farre past shame that they will needs occupy the chiefest places and hyest roomes in the church but wee must shewe by our deedes that we are the people of God in that we obey him hearkening to the voyce of that shepeheard which he hath giuen vnto vs When wee liue quietly vnder the guyding of our Lorde Iesus Christ then do wee make certaine proofe that wee keepe the couenant of our God without falsifying of the faith which wee promised vnto him And in this sense hath Moses spoken it So then forasmuch as the Gospel is preached vnto vs let vs knowe that our Lorde draweth so nigh vnto vs as hee desireth nothing but that wee shoulde bee as it were gathered vnder his winges And here withall let vs consider the contentes or substance of this doctrine which wee haue touched namely that our Lorde hauing sought vs out giueth him selfe vnto vs yea and that in such wise as that hee is after a sorte bounde as it were by solemne couenant by reason whereof wee may freely come vnto him and require him to perfourme his promises And after that rule ought al our prayers to bee directed But therewithal let vs also vnderstande on what condition it is that hee is so bounde vnto vs. For when we be once bounde after that fashion if wee make little reckoning of so inestimable a benefite or if wee reiect it and disdayne it thinke wee that such contempt of ours shall remayne vnpunished Woe bee vnto them therefore which haue the knowledge of the Gospell and vnto whome GOD hath so communicated him selfe if they bee not aunswerable thereunto in true obedience and humblenesse and submit not themselues vnto him and that in such sorte as they may shewe by their deedes euen in their whole lyfe that they holde him for their God and bee also of his flocke that is to say y t they bee willing to giue them selues fully and wholly vnto him Now let vs kneele downe before the maiesty of our good God with acknowledgement of our faults praying him to make vs feele them more and more and that in such wise as that beeing beaten down in our selues we may receiue that remedie which he offereth vnto vs that is to be renewed by his holy spirit And moreouer to imprint in our hearts the certeintie of his promises which are contained in his worde so as wee may not dout but that if we hang vpon him hee wil shew himselfe our sauiour euen vnto y ◠ende and that as hee hath once redeemed vs by the death and passion of his only son so if we haue our trust settled on him he wil neuer forsake vs but haue a care of the gouerning of vs in such sort that hee will not suffer the thinges to perish which he hath committed to the keeping of our Lord Iesus Christ but preserue them all safe vntil the latter day And so let vs say Almightie God heauenly father c. On Thursday the xxvii of Februarie 1556. The CXLIX Sermon which is the first vpon the seuen and twentith
escape his hand Nowe after the threatenings which we haue seene heere before hee presently addeth that they which so resist God shal bee afflicted and tormented so as men shall spoyle them and they shal bee layde open to all vyolence for euer and no man shall deliuer them Wee see heere that God serueth his owne turne by the wicked and that although their intent bee nothing so yet doeth hee apply them to a good vse when hee listeth to punish vs. Whereas there bee theeues and robbers albeeit that they bee giuen ouer to Sathan yet fayle they not to serue Gods purpose yea truely for wee see in this text that our Lorde leaueth them not at randon to robbe and to spoyle whether hee will or no but hee threateneth his people saying They that disobey mee shal bee vexed and robbed And whence proceedeth that It must needes come from him Nowe albeit that God suffereth oppressions robberies and violence to bee done hee can very well condemne them according as hee is righteous and must needes hate Iniustice yet notwithstanding by his wonderfull wisedome which to vs is incomprehensible hee turneth those things to his owne seruice so that when wee haue offended him he must needs punishe vs by the hand of the most wicked which is the more to our reproche For if he himselfe shoulde haue punished vs and we sawe before our eyes y t he reuengeth him of our iniquities wel would wee say seeing that wee haue offended him it is good reason that wee should come to account for it But when hee sturreth vppe leawd folke and despisers of his maiestie and such as are giuen to all naughtinesse and maketh them our Iudges it is to make vs so much the more ashamed Let vs therefore consider that whencesoeuer the euill commeth wee haue euermore to deale with GOD and wee must thinke that there is nothing done in this worlde but by his direction And thereupon let vs enter into the examination of our faults For it is not ynough to know that God ruleth al things but euery one of vs must also make his owne inditement and consider that all afflictions and aduersities are tokens of Gods wrath Nowe when wee speake of his wrath wee must in like wise remember his iustice and thereuppon conclude that wee verie well deserue to bee punished But yet he threateneth vs before hee strike to the ende that wee shoulde not stand gaping til the things were come to passe but rather preuent them aforehande 1. Cor. 11.31 as Saynt Paul also doeth admonish vs. Whilest God spareth vs let vs bee aduised so to walke in his feare that wee prouoke him not to stirre vp theeues to torment and vexâ— vs but that rather if men attempt such iniuries against vs wee may stande in his protection according as hee promiseth to vpholde all them that walke in his obedience Then let vs see that wee doe so and let vs remember that which is spoken by the Prophet Esaye to wit that they which haue robbed must bee serued with the same sawce Esa. 33.1 And that is the cause why violences and extortions doe so continue in the worlde Men wonder to see that the mischiefe growes woorse and woorse but they shoulde note the cause thereof For they that beare chiefe sway and preheminence doe let themselues loose seeking nothing but to enriche themselues an to swallowe vp other mennes substance But haue they robbed God must sende a reuolution so as other robbers shall come and bereaue these of their booties and afterwarde a thirde sorte must step vp to spoile them againe And so there is neuer any ende And why Because the worlde neuer ceasseth to prouoke the wrath of God And for so much as wee bee headstrong it is reason that our Lorde shoulde continue to shewe himselfe our Iudge But as I sayde euen nowe let vs bee well ware to walke in such wise as innocent bloud crye not out for vengeance against vs. Let vs not doe iniurie or outrage to any person that our Lorde may blesse vs for so dooing and not pay vs with like measure according as wee see howe our Lorde Iesus Christ sayeth Matt. 7.2 that it shall come so to passe Let euery of vs therefore brydle him selfe in such wise as this curse come not vppon vs to bee robbed for vsing of robberie and extortion against the innocentes But for as much as men imagine that their aduersitie shal bee short and that they shal bee soone ridde of it Moses addeth That it shal bee for euer and that when the hande of God is against vs no man shal bee able to saue vs. It is certayne that like as God is slowe to anger so is hee soone pacified Psal. 103.8 Psal. 18.27 but that is but towardes the faithfull As for the wicked hee must holde on with them and they must feele their burden euery day heauyer than other And wherefore According as they harden their heartes against God they must in like wise feele him the harder against them And albeeit that this is not alwayes yet doe wee see it often come to passe God will at some times withdrawe his hande after hee hath menaced the wicked or else when hee hath giuen them some strypes with his rodde hee will let them goe againe and that is as it were a respyte that they may haue leasure to turne to repentance Notwithstanding because hee knoweth them to bee vnrefourmable that dealing of his must of necessitie bee turned to their sorer condemnation If GOD then do spare the despisers of his lawe and them that bee obstinate in malice it doeth not therefore followe that they shall bee saued but it is to the ende that the plague shall come double vppon their heades for their abusing of his patience after that manner For when hee hath waited for them and they proceede still from euill to woorse hee must needes put to his hande at the last Howsoeuer the case standeth it is not in vayne that Moses telleth vs heere that when GOD is our enemie our life shall not bee miserable only for a day or yet for a little while wee must not limit our selues any terme in that case but we must looke for one mischieefe to drawe another and that there shall bee none ende vntill hee hath layde vs quyte vnder foote vnlesse wee turne to him to obtayne mercie Wherefore let vs weye well this woorde which Moses addeth where hee sayeth that if GOD doe beginne to smyte vs for despysing of his iustice it shall not continue for a little whyle but wee must bee miserable for euer And why For in as much as the maiestie of God is euerlasting he must needes take endelesse vengeaunce of them that despise his iustice Therefore so soone as wee see the blowes come neere vs let vs bee afrayde and let euery of vs make haste to returne vnto him whome wee haue offended to wit our GOD to obtayne forgiuenesse of our
I passe it ouer Can I continue vntill the morning Insomuch that their life shall as it were hang before them and they shal be in miserable vnquietnesse That is the thing wherein the faithfull doe chiefly differ from the despisers of God and wherein their state doth varie For albeit that y e faithfull do suffer much trouble in this worlde yet haue they euermore wherewith to comfort themselues according as our Lorde Iesus saieth in Saint Iohn 〈◊〉 16.20 You shal bee vexed in this worlde saieth hee but yet shall ye not faile to haue comfort in me Wee must consider what is the grounde of our comfort namely that they which stande assured in the protection of God do euermore commit their life into his hands as we see Dauid did when hee was beset on all sides When he was threatened with a hundred deaths he said Lord I commend my soule vnto thee Psal. 32.6 thou art faithfull and thou hast redeemed mee He knewe that God had maintained him euen vnto that houre and that indeede without the marueilous power of him hee coulde not haue liued so long And thereupon he concludeth thus because that God is faithful hee will surely haue pitie on mee and therefore I commit my soule to his keeping Loe at what point the faithfull are They verie well perceiue the daungers wherewith they be beset they perceiue that their life is but a smoke that might vanish away out of hand they see there bee many ambushes laide for them insomuch that all the worlde is against them and that they cannot safely steppe forwarde one step without incountring of some miserie The faithfull vnderstande all this ouer and beside that they bee subiect to all the chaunges of this humaine life and that they bee fraile as all the children of Adam bee they see well there is no restingplace for them heere But yet heerewithall they knowe that God hath care ouer them and that hee is their protector That is the thing which they rest vppon Hauing such a stay they holde on their way forward but yet are they not carelesse for we must not be so blockish as to cast no perils for we coulde not call vppon God if wee sawe not the perils wherein we bee And it prouoketh vs to seeke vnto our God when wee see that without him wee shoulde perish euerie minute of an houre The faithfull then must not be without feare but resting vppon the tuition of God they must sticke vnto him assure themselues that he will neuer forsake them That is it wherein they reioyce Yea and they goe yet farther For although they be to go among thorns although they bee driuen to make many leapes although they catch now then some knocks yea and although they bee altogether shut vp haue no way out yet notwithstanding through the power of faith they euermore reioyce euen in the midst of all their sorowes perplexities On the contrary side the despisers of God be as blind as is possible and do close their eyes least they might see their infirmities so do harden thēselues Yet for all this God compelleth them to look vnto thēselues then are they vndone they be ouerraught with feare amasednesse It is not their manner to make their recourse vnto God For they vnderstand nothing of his protection nay contrariwise they shunne him flee as far from him as they can bycause they conceiue nothing in him but dreadfull maiestie which putteth them quite out of hart As for the wicked therfore and all such as haue rebelled agaynst God they after long hardening of thēselues when God waketh them know not where to become For they passe not of comming vnto him but doe rather vtter their rage by spyting him and by gnashing their teeth at him And because they finde no ende of their miseries nor haue any rest this terrour which God casteth vppon them is an incurable disease As for to call vppon him or to betake their liues into his hands they haue no power but rather forasmuch as they knowe that they haue warred against him they bee likewise driuen to vnderstande that in steede of helping them hee will surely vexe them That is the thing which we see heere in this text where Moses saieth God will giue thee a trembling heart a sorowful minde and daseling eyes Nowe here may a question bee demaunded For we perceiue that Gods children euen they that bee most deare vnto him and which haue serued him in the rightest and soundest manner euen verie they are oftentimes in such distresse as doth amase them make them besides them selues What complaints maketh Dauid That his eyes are forworne Psal. 6.7 that he is as good as consumed with mourning that the marowe of his bones is dried vp that all his strength is faded that he is in so great feare that to his owne seeming hee was swallowed vp into a bottomlesse gulfe This happeneth somtimes to Gods children How so This threatning is made to them that despise him to them that cannot by any good meane bee reclaimed and which haue alwayes withstoode God I haue tolde you already heeretofore that God to trie his people to the quicke suffereth them to bee altogether in like case as the wicked insomuch that euen they themselues doe thinke so too But yet doth God therewith reach them his hande and although he doth not qualifie their griefes at the first yet he holdeth them at such stay that they shall not quaile There lyeth still some seede of Gods spirite hidden in them which at length vttereth it selfe more fully so they see well that God susteined them in the middest of those extremities and in the end it appeareth vnto them as it were in a visible manner Let vs marke it well then that when the children of God bee tossed and troubled with afflictions and haue so grieuous and harde temptations as were able to make them thinke that God is their enemie so as they dare not open their mouth to call vpon him but are vtterly astonished insomnch that although he alledge vnto them the promises of his grace yet they cannot tast of them but doe somtimes euen refuse them like the vnbeleeuers as though they were fully determined to shut themselues out of all hope of saluation when they bee at this point then doeth our Lorde worke in them in such wise as he suffereth them not to bee quite ouerthrowen with temptation 2. Cor. 4.8 And that is Sainct Paules meaning where he saith We be afflicted but we perish not wee bee oppressed but yet howesoeuer the worlde goe wee bee not ouercome for wee beare the mortifying of Iesus Christ in our flesh Whereas hee saieth that the faithfull may indeede be pent vp in afflictions he saith also that yet notwithstanding they quaile not for euer albeit that they are made to stoope vnder the burden and to grone as though they were crushed and broken yet notwithstanding al
the worde of God wee cannot doe amisse But on the otherside when wee will needes presume aboue our power then are we out of the way we take that vppon vs which God hath reserued to him selfe the secrete thinges belong vnto him And for a conclusion let vs take an example of that which is fittest for this purpose It is a wonderfull secrete of God and such a one as surmounteth all others that GOD hath chosen men as seemed good to himselfe and that before hee created the worlde hee determined in his euerlasting purpose whatsoeuer hee meant to doe choosing and electing some to himselfe and refusing the others Well then this is declared vs in holy scripture and wee ought to knowe it notwithstanding that these mastiue dogges doe barke against vs as wee see howe these wretches doe murmure against this doctrine yea and blaspheme it What say they It is too obscure a doctrine wee vnderstande it not Well admitte it bee straunge vnto you yet is it not to be graunted that it shoulde therefore take no place but howsoeuer it bee it is God that hath saide it and we must sticke to this saying And if wee will needes knowe wherefore as these pelting roges doe who in all matters behaue themselues spitefully against God saying I woulde knowe what is the reason vnlesse God is vniust O miserable creature whither runnest thou headlong God sheweth that wee must rest vpon his holy will and wee bee not permitted to seeke anie further but are commaunded to confesse that hee is righteous in all that hee doeth and that hee hath compassed all thinges in iust weight and measure so as nothing proceedeth from him which is not wholie ordered with infinite wisedome and equitie When we bee at that poynt wee must sticke to it and behaue our selues soberlie So then by this example wee see howe men ought to behaue themselues and what mean they ought to keepe It is not for vs to play the doltes as the Papistes doe but wee must vnderstand the things which God hath reueyled vnto vs and then we must in likewise take heede that vnder colour that God hath reueiled his secretes vnto vs we stie not vp into the aire seeking to knowe this and that and giue ouer our selues to fonde questions Let vs seeke that onely which GOD woulde haue vs to knowe and let vs be ignoraunt of all the rest yea and let vs be willingly ignorant of it knowing that our true wisedome is to be learned alonely in his schoole And further to the intent we may turne holy scripture to our more profite we must haue an eye to edification and referre all thinges to the learning of our saluation as we haue said alreadie Let vs nowe fall downe before the maiestie of our good GOD with acknowledgement of our sinnes beseeching him so to reforme vs as wee may not linger vntill hee sende foorth his horrible vengeance vppon vs but that we may preuent it and that forasmuch as we haue heretofore offended him so many wayes wee may returne vnto him at the least when hee prouoketh vs thereunto so as hee may be merciful vnto vs for our Lorde Iesus Christes sake and that we may haue our eyes open to beholde the doctrine which he setteth before vs and our eares vnstopped to hearken vnto all the counsailes corrections which he continually and incessantlie bestoweth vpon vs and that by this meanes we may be able to possesse all y e blessings which hee hath purchased for vs and which hee hath prepared for his children and for all them that loue him That it may please him to bestowe this grace not vppon vs onely but also vppon all people and nations of the earth c. On Saturday the xi of April 1556. The CLXIX Sermon which is the first vppon the thirtith Chapter 29 The secretes of the Lorde c. The thirtith Chapter WHen all these thinges bee come vppon thee whether it bee the blessing or the curse which I haue set before thee and that thou remember them in thine heart among all the nations to the which the Lorde thy God shall haue cast thee out 2 And doest returne vnto the Lorde thy God and obey his voyce according to all that I commaunde thee this day thou and thy children withall thy heart and with all thy soule 3 Then will the Lorde thy God bring againe thy Captiues and haue mercie vpon thee and he will gather thee againe from all people among whom the Lord thy God hath dispersed thee 4 Notwithstanding that thou were cast out into the farthest parts of y e hauen from thence will the Lorde thy God gather thee and from thence will hee fetche thee 5 And the Lord thy God will bring thee againe to the land which thy fathers possessed and thou shalt possesse it and he will doe thee good and cause thee to growe much greater than thy fathers WE must remember well what was treated of yesterday to wit that when GOD doeth imparte himselfe vnto vs by his worde wee must bee attentiue to receyue the doctrine that is conteyned in the same For although that all that is declared vnto vs in holie Scripture be a farre higher wisedome than our wittes are able to attayne vnto yet would not GOD that it shoulde bee kept hidden or secrete Wherefore For if we resort vnto him with lowlinesse yeelding our selues as scholers he will doe the office of a teacher in such wise as his will shal bee altogether open vnto vs nothing of all that is profitable for our saluation shall bee darke vnto vs so we suffer ourselues to be instructed of GOD. But there bee two thinges which we must obserue the one is that wee bee not possessed afore hande with ouerweening as a great sort bee which thinke thēselues wise enough to iudge receiue no more of Gods worde than is to their owne liking Let vs beware of such diuelish pride and let vs subdue all our wittes to GOD. And wee must also vnderstande that wee shoulde neuer conceyue the thinges which are deliuered vnto vs in his name and from him vnlesse hee himselfe inlightened vs for wee bee blinde wretches and there is nothing in vs but rudenesse and beastlinesse GOD therefore must in this case worke by his holy spirite On the other side when wee reade the holy scripture or come to heare the word declared vnto vs let vs seeke to be edified thereby and not goe about to satisfie our owne lustes and foolish appetites as manie people doe which vnhalowe the worde of GOD for they trouble themselues with manie vnprofitable questions and thinke that they haue doone much when they shewe them selues subtill But GOD woulde that his woorde shoulde profite vs and that it shoulde bee expressed in our life Let vs remember those two pointes and then wee shall see by experience that our LORD protesteth not in vaine by his Prophete Esay Isa. 45.19 that where hee saith Seeke mee it is in
sins and be sorie that we haue offended our God and prouoked his wrath against vs and heerevpon let vs also bee alwayes resolued in this point that he will not so punish vs but hee will yet giue place to his goodnesse and pitie and that we shall finde mercie at his hande when we condemne our selues and confesse our offences and beseech him to receyue vs into fauour not for our desertes but in respect of the couenaunt which hee hath made with vs because hee hath chosen vs to bee graffed into the bodie of our Lord Iesus Christ. And like as in olde time hee declared by circumcision that the Iewes were a people sanctified vnto him euen so hath hee nowe giuen vs baptisme whereby he marketh vs as it were to be of his flocke and wherein wee haue a warrant that the bloude of our Lorde Iesus is our clensing so as wee bee thereby washed from all our vncleannesse Hauing this let vs come boldlie to our God for we haue here witnes that he wil receiue vs. But to the ende that this doctrine may bee the better vnderstoode let vs followe the order which is kept by Moses When all these thinges saith hee bee come vppon thee whether is bee the blessing or the curse Hee setteth the blessing foremost to shewe that the ende whereat GOD doeth alwayes ame is to drawe vs vnto him by gentlenesse and after a gratious and a louing manner In deede if hee should deale with vs according to our kinde hee shoulde bee rough vnto vs at the first but hee prooueth whether hee may winne vs by faire meanes and therefore hee doeth alwayes vtter his goodnesse towardes vs and maketh vs to feele it That is the cause why Moses saith Thou shalt first see the blessings and haue experience of them Psal. 30.9 And in that respect also is GOD called gratious liberall long suffering and slowe to anger This word therefore must bee well weyed for Moses sheweth what the nature of GOD is towarde vs to wit that hee desireth nothing but to handle vs gentlie as a father doeth his children and that hee taketh not anie pleasure in dealing with vs roughlie Thus much for one point And on the other side hee meant to doe the Iewes to vnderstand that seeing they had had experience as well of the one as of the other that is to say as well of Gods fauour and of the benefites which hee had promised them as also of his punishmentes and corrections the same ought to giue them the more light and confirme them the better in the thinges which they hadde hearde and that they had not beleeued As for example The Iewes were taught that if they serued God and obeyed him hee woulde keepe them as his flocke and haue a speciall care of them and as it were dandle them in his lappe and bestowe all his richesse vppon them and finallie deale with them as they coulde wishe And likewise they were threatened on the contrarie side that if they transgressed the lawe of God and were wilfull and frowarde against him they shoulde be driuen to feele his hande against them and like as they had fought against him so hee also woulde fight against them Thus yee see howe the threatenings are declared vnto them as well as the blessinges and they cared neither for the one nor for the other but played the brute beastes and tooke leaue to deale wickedlie insomuch that when GOD chastised them they regarded it not Neuerthelesse in the end it must bring them to consideration of themselues when they make comparison after this manner As howe God hath verified it vnto vs and shewed it as it were with his finger that he hath not said in vayne vnto vs I wil blesse you if you walke in mine obedience We haue perceiued it by experience Again as touching the threatenings hee hath put them in execution and wee haue beene blockish for a time but yet it behooueth vs nowe to consider the matter Thus ye see howe the blessinges beeing ioyned with the punishments serued the better to bring backe the Iewes vnto God and therefore they ought to haue touched them the neerer to the quicke And that is the thing which Moses ment in saying Gods chastising of you when you haue doone amisse is not the onely way whereby hee will instruct you In deede hee will punishe you but that is not the onelie meane whereby hee intendeth to teach you For he wil first make you to feele his goodnesse and patience and when you haue considered both twain of them then is it time or else neuer to call your selues to rememberance and not to continue still brutish and senselesse as you haue bin afore That is the thing which we haue to mark in the first place Nowe lastlie hee saith When God hath cast thee ouâ— among the strange nations if thou return there vnto thy hearte That is the worde which Moses vseth but hee taketh it for remembrance so as thou turne againe with al thine affection vnto the Lorde thy God to obey him hee will then haue pitie on thee Whereas he saith that the people shall bee driuen out of the lande it is the vttermost of all the punishementes whereof hee had made mention afore according to that which we haue alreadie touched namelie that the lande of Chanaan was as it were a warrant that GOD tooke the Iewes for the householde people of his realme of purpose to leade them from thence to the inheritaunce of the kingdome of heauen Nowe on the otherside when the Iewes were driuen out of the saide Lande they were as people aliened from God Alas might they say what a case is this For our God which stretched out his hande to bring vs out of the lande of Egypt did promise vs therewithall that we shoulde possesse all the lande that hee gaue to our father Abraham and that it was vnto vs a token and a mark of his Adoption but now be we depriued thereof and that is a token that hee hath vtterlie forsaken vs. Vppon this forewarning we haue to gather that seeing God after meane punishmentes did not onely promise and offer his mercie vnto the Iewes but also euen when the rigour seemed extreeme and the woundes incurable yet hee lefte them some hope howebeit not vnto all Deut. 28.62 Isa. 1.9 10.20 but vnto such as were reserued for seede like as wee haue seene here before and is also treated of aswel in the first chapter of Esay as also in the tenth The same may serue vs to great purpose For when our Lorde punisheth vs but meanely wee take courage to returne vnto him but if hee continue to punishe vs a long while and it seemeth that hee hath quite cast vs off and wee perceiue nothing but rigour then wee be so beaten downe that wee bee not able to open our mouth to call vppon him and wee bee so caught with feare and sorowe that wee hadde leauer to
shutte the way of saluation against vs from the which euen our owne sinnes doe turne vs away yet shall the goodnesse of GOD get the vpper hand so wee bereaue not our selues of it altogether through our owne vnthankefulnesse Seeing then that we doe heare such exhortations let vs enter into examination of our sinnes and let euerie of vs confesse howe many wayes hee hath offended his God and let all of vs in generall doe the lyke with one common accord And when wee haue mourned and sighed for them let vs then pray vnto our good GOD to touche vs so to the quicke that wee may not onely come and confesse our sinnes with our mouthes and with certayne ceremonyes but also returne to our GOD with heart and minde so as he may asswage our plagues griefes and afflictions through his infinite goodnesse which hee hath manifested vnto vs by his Gospell and wee turne vnto him with sure and infallible confidence to obtaine fauour at his hand Nowe let vs fall downe before the Maiestie of our good GOD with acknowledgement of our faultes beseeching him to cause his admonitions to profite in vs more and more and that seeing he hath once called vs vnto him he suffer not his labour to bee lost in afflicting vs so many wayes but that wee may finally returne vnto him and that in so returning wee may yeelde foorth true righteousnesse and soundnesse so as wee double not ne play the hypocrites And that to accomplish this thing hee make vs to feele and to acknowledge his fatherly goodnesse that wee may bee altogether giuen ouer thereunto and haue our eyes and all our senses so fixed on our Lorde Iesus Christ as wee may vnderstand that it is by his meanes that wee must obtaine mercie of GOD of the which wee bee vnworthie as touching our selues That it will please him to bestowe this grace not onely vpon vs but also vpon all people and nations of the earth c. On Munday the xx of Aprill 1556. The CLXX Sermon which is the second vpon the thirtith Chapter 6 And the Lorde thy God will circumcise thy heart and the heart of thy seede that thou mayest loue the Lorde thy GOD with all thine heart and with all thy soule to the ende that thou maist liue 7 And the Lord thy God will lay all these curses vpon thine enemies and vpon them that hate thee and which haue persecuted thee 8 Thou then shalt returne and obey the voyce of the Lorde and doe all these Commaundements which I commaund thee this day 9 The Lorde thy GOD will make thee plentifull in all the woorkes of thy hande in the fruite of thy wombe in the fruite of thy Cattell and in the fruite of thy Lande to thy welfare For the Lorde will reioyce agayne ouer thee to doe thee good lyke as hee did reioyce ouer thy fathers 10 If thou obey the voice of the Lord thy God in keeping his Commandementes and his ordinaunces written in the booke of this Lawe and returne vnto the Lorde thy GOD with all thyne hearte and with all thy Soule HItherto Moses in promysing y t God would vouchsafe such fauour on his people as to blesse them hath spoken but of the thinges which concerne this present lyfe as of bodily health of foode of peace and of preseruation from their enemyes But nowe hee speaketh of a higher and a more excellent matter to wit that GOD will chaunge the heartes of them which before were euil and froward And that is a farre greater thing than to giue vs onely meate and drinke and whatsoeuer else is to bee desired for the flesh in this transitorie lyfe Wee haue moreouer to gather out of this text that whereas the holy Scripture requireth vs to doe that which God demaundeth it is not bycause wee haue the power to doe it for GOD doeth not measure his commaundements after our power albeit that wee be weake yet neuerthelesse wee bee bound vnto him but when he hath shewed vs our duetie it belongeth to him to giue vs the grace to accomplish it And this text doth shew it vs very well for we haue seene it heretofore and Moses doeth yet againe confirme the same Deut. 30. ◠y t men ought to turne to God that they ought to feare him with all their heart and with al their soule that they ought to obserue his law Now when we heare this we may iudge that if men will imploy themselues take a good way it is in their libertie and they haue free choise to gouerne themselues well if they list and the Papistes in deede doe abuse themselues with such Textes For as soone as they heare that God commandeth they do forthwith conclude that wee are able to put all in execution But we see howe Moses speaketh thereof He saith Thou shalt keepe the commandements of the Lord thy GOD to loue him with all thine heart and with all thy soule and then he addeth It is the Lord that will giue thee such a minde such an affection Also he saith in another place Circumcise your hearts this day vnto the Lord and now he saith 〈◊〉 10.16 It is the Lord that will circumcise thine heart It is his very office We see then that when God giueth vs his lawe it is not bycause we are able to attaine to the accomplishment of that which is contayned in it but it is ynough for vs to vnderstand wherein we bee bound vnto him and that knowing once our infirmitie we resort to the remedie euen to pray him that he will supply our default But they may heere reply that Moses meaneth not that onely GOD shold altogether change men and reforme their hearts for this place seemeth to shew that God will ayde men when they haue some good motion and be disposed to serue him and that it is so he saith Thou shalt loue the Lord thy God with all thy heart But yet hee addeth And the Lord wil make thee to loue him It seemeth therfore that Moses placeth some good disposition in men and that they doe begin on their part and that thereuppon God helpeth them and addeth that which they want Thus do the Papistes turmoyle themselues when men alleage vnto them whatsoeuer is spoken in holy Scripture concerning the grace of God as y t it is he which inlightneth our conscience it is hee that giueth vs the knowledge to discerne good from euill it is he that giueth vs wisedome to walke as becommeth vs it is he that giueth vs power to resist temptations it is he that wealdeth guideth our hearts in his obedience it is he that giueth vs the power and vertue to continue when men tell them any of these thinges O say they it is true that men doe not all for seeing that they be weake God must ayde them but yet doeth it lye in them to guide themselues and to haue some good preparation and moreouer it lyeth in them also to
followe the grace of God and to receiue it and hauing accepted it to make it to preuaile To bee short the Papistes make a parting of stakes as if it lay in vs to seeke God then that it were in vs to put his grace in effect in such wise as it should not be vnprofitable and that there is also a certaine agreement betweene God and man so as God for his part doth one peece and we doe the other yea and the principall part But the meaning of Moses is nothing so For he sheweth not what belongeth to man as in comparison and in respect of God But it is the common fashion of the holy scripture first to shew vs what is our dutie and then to adde that although we be not able to resort vnto God when he calleth vs yet we must not be faintharted at y e feeling of our weaknesse but rather resort vnto him that is able to helpe it according as he hath promised to do it Let vs marke wel then that when holy Scripture speaketh of that which men doe owe vnto God wee must not in that case stand scanning of our owne power and ability for we shall not faile to be euermore detters as we haue said and yet we must note also that the vnabilitie which is in vs proceedeth of our fault Yet notwithstanding the Papists alleage that it were a crueltie in God to require of vs to do more than we can It seemeth indeed that God ought to be contented if a man doe what he can Now then if we cannot haue a good desire 2. Cor. 3.5 and if we haue yet lesse power that we caÌ„not so much as think a good thought wherfore doth God constraine vs to loue him perfectly There seemeth to be no vpright dealing in y t. But we must repaire to our originall sinne which hindereth vs so as we serue not God no nor haue not the will to serue him Indeede God hath imprinted a will in vs by nature Rom. 1.20 and for as much as we are meÌ„ we haue a discretion to discerne good and euill whereby we be inexcusable and when we sin it commeth not of compulsioÌ„ neither are we forced by other meanes but it proceedeth of our own will and inclination But now let vs see whether our wil can bend it selfe both the waies and is able to chuse either good or euill No. For we be captiues vnder sinne Rom. 6.17 7.14 and whence coÌ„meth this captiuitie and bondage From the offence of Adam Seeing therefore that the euill is in our selues wee must not seeke for fonde and vnprofitable excuses for we shall win nothing thereby but let vs stoope and condemn our selues If God therfore require aught of vs he doth vs no wroÌ„g and yet notwithstanding men may not reply that they be feeble and weake for the euill shall euermore be imputed vnto them they shal be found guiltie thereof But now let vs come back to the matter which we haue touched The holy scripture setteth before vs the lawe of God as y e thing which we ought to follow and that is our rule We for our part doe draw cleane contrary Whereto then serueth the law of God so long as it is but a dead letter that is to say so long as we haue but our eares beaten therewith or so long as it is written but in paper parchment or in stones as this was as it is in deede so long as it is but preached vnto vs It serueth but to our condemnation so as we be there conuicted and can no more pleade ignorance but rather shew our selues open rebels in that we bow not downe our neckes to receiue the yoke which God hath ordained for vs. That is the cause why the lawe of God vnder Moses did bring nothing but wrath Therefore he saith y t it doth augment sinne Rom. 4.15 Rom. 5.2 2. Cor. 3.7 and consequently that it is vnto vs the messenger of death So then let vs marke well that whereas God teacheth vs what wee ought to doe albeit y t the same doctrine ought of it selfe to serue vs to saluation yet neuerthelesse it bringeth vs nothing but condemnation euen bicause of our sin Such is the falling out of it but howsoeuer y e case stand yet must the law of God alwaies condeÌ„ne vs. Now after that God hath conuicted men beaten downe their pride to the intent they should not presume of themselues he addeth the promise and saith Go to It is true y t your hearts be incircumcised it is certaine y t you haue blind motions and that you be corrupted in all your nature but I will change your heartes I will renue your mindes I will reforme you to my selfe whereas heretofore you haue been rebellious against me there hath bin nothing in you but malice henceforth there shal be a readines to obey my lawe God giueth that very promise Whereby hee sheweth that whatsoeuer hee commaunded vs afore our doing thereof shal be by his only power not in any part by our own In this case it is not for vs to father the cheefe part vppon our owne free will no nor the one halfe neither for God must haue all the prayse without exception and that whatsoeuer we doe doe proceede of his woorking of it in vs and of his reforming of our wittes and of his changing of vs. And for that cause the holy Scripture sayth 2. Cor. 5.17 that we be made newe creatures When it sayth so doth it meane that men were â—arst good No but that GOD doeth reforme them And in deede if it were in vs to amende our soules and to renewe them wee shoulde doe more than GOD doeth GOD hath created our bodyes and also our soules but yet notwithstanding what bring wee from our mothers wombe but all maner of cursednesse For as I haue sayde wee bee infected with originall sinne Thus doeth GOD make vs mortall men yea but in the meane whyle there is this mischeefe namely that wee bee aliened from him and from all goodnesse Nowe if men were able to deliuer themselues out of the curse wherein they bee and could giue themselues a newe power shoulde not they then doe more than GOD hath doone Nowe then whereas Moses sayeth in this place The Lorde will circumcise thy heart to loue thy GOD with all thy hearte and with all thy soule hee sheweth thereby that if wee doe amisse as we doe indeede wee cannot haue so much as any one good motion to come vnto GOD vntill wee be altogether renewed by Gods working in vs and therefore that we must not be fainthearted Wherfore For when he hath taught vs what we ought to doe he giueth vs also the power to performe it After hee hath taught vs by the voyce of men hee teacheth vs also by his holy Spirite in our heartes and that teaching is of efficacie so as wee doe not onely knowe the good but also wee
wee haue seene here before to turne either to the right hand or to the left Deut. 5.32 Therefore let vs marke that the doctrine of the lawe dooth teach vs what is good and that thereby GOD meaneth to informe vs playnely of his will that wee may bee pliable to bee taught and submit our selues obediently vnto him They then which inuent one thing or other of their owne braine and would doe as they list doe shewe that they rather serue their owne affections than GOD. Therefore to order our lyfe well wee haue none other rule but that which is giuen vs from aboue nor any other than the very same which is contayned in the Lawe of God In deede men doe euermore confesse that nothing ought to be done which is not agreeable vnto Gods will but yet for al that they forge and deuise still some new inuention or other And that is because they thinke that God hath not in his Lawe declared vnto vs all that hee requireth of vs and that hee woulde haue vs to stay altogether vppon that And therefore Moses sendeth vs backe to that which is set downe heere as if hee shoulde say Men must not take vppon them to adde any thing in this behalfe vnder colour that the same is well pleasing to GOD for I tell you that whatsoeuer God requireth and alloweth hee dooth declare it in his Lawe content your selues therefore with this doctrine and bee not wiser than needeth seeing that your GOD hath taught you perfectly For the better confirmation hereof hee sayth Because thou shalt be conuerted to the Lorde thy God with all thy heart and with al thy soule He sheweth here that before wee can heare GOD or keepe his lawe and bee obedient vnto him wee must bee conuerted vnto him In deede hee speaketh to such as were already swarued But yet the nature of men is so in generall that euen from our mothers wombe wee bee all of vs backslyders and enemies to GOD and there is nothing in vs but vtter frowardnesse and rebellion God therefore must bee faine to chaunge vs from the roote For he shall neuer get good fruite out of vs vnlesse the roote be first chaunged Now this worde Conuersion or Turning importeth that whereas man hath his backe turned vpon God he must turne againe toward him with his face and that is all one as if the scripture should speake of a change as it is in lykewise sayde that wee must bee renewed Rom. 12.2 Wee must therefore consider that if wee haue the witte to suffer our GOD to teach vs it is a token that wee are going toward him and that wee bee willing to shewe the feare obedience and subiection which wee owe vnto his Lawe But yet wee must come to this poynt of conuerting or turning back And wherefore For vntill men doe knowe themselues how can they so order their lyfe as it may bee acceptable to God Wee must vnderstand that wee bee altogether vntoward and wee must beginne at this poynt that whereas we haue bin lyke strayed beastes we must come and submit our selues to our God And for that cause the Prophet Ieremie saith that the thornes which bee in vs must bee plucked vp Ier. 4.4 and then the good seede shal haue place as if a place were full of thornes and bryers and euill weedes the same coulde not bee sowen neither coulde any plough goe there to put in the good seede and therefore it must first bee stubbed and rid cleane And that is the cause also why the Aposte setteth downe the same similitude according to that which Moses meant to shewe in this place insomuch that hauing treated of the feare of God and of obeedience to his lawe hee dooth purposely speake of Conuersion saying it is needefull that men shoulde bee chaunged And hee sayth with all the heart and with all the soule shewing that the repentance which God requireth of vs is that wee shoulde serue him vnfainedly according as all the Scripture declareth For men bee giuen to hypocrisie It is enough with them to haue a certaine faire shewe and outward appearance and it seemeth to them that God is payed But he regardeth not that which is faire to the eye hee would possesse our hartes and affections that is the principall poynt Meane we then to direct our lyfe in such sorte as it may be allowed of GOD It is not sufficient to occupie our handes our feete and our eyes and to order our outwarde lyfe vnblamably so as men may finde no fault therewith but also our thoughtes and our affections must bee altogether changed as Saint Paule also declareth Rom. 12.2 that the same is our reasonable seruice Renue yourselues saith he He speaketh neither of hands nor of feet but of al your vnderstanding of al your soule you must of necessitie be changed if you desire that God shold accept the offering which you make vnto him of your lyfe Herein we see how much the Papistes be deceiued when they speake of repentance For among them repentance or as they terme it Penaunce is but the dooing of trifling toyes as to goe woolwarde to trotte on pilgrimage to doe other gewgawes to cause some Masse to bee sayde or to bestowe some Almes That is the thing which the Papistes doe comprehend vnder this woorde Penance But the holy scripture saith that men must conuert that is to say bee chaunged There is no worde of gadding hither and thither neither is there any talking of the making of any outward countenance but that there must bee this renewing And it declareth yet farther y t the same renewing must be of our hart and not onely of our hart but also of all our whole heart as if it were sayd that God accepteth no fayning but rather vtterly abhorreth it True it is that we cannot haue a heart so perfect as is requisite it shall want much thereof neuerthelesse wee must mislyke of all fayning and not be double minded And wee must enforce our selues to fight against all our wicked affections and not cease vntill our God doe raigne ouer vs as wee serue him not vppon compulsion and in outwarde shewe but of a free good will and as setting all our delight in his Lawe Psal. 119 2â— according to that way which Dauid sheweth vs by his owne example Nowe forasmuch as wee bee so farre off from this perfection and so guiltie before our God as hee may iustly cast vs off altogether let vs come and with all humilitie fall downe before him beseeching him that it may please him to haue pitie vpon vs and to receiue vs to mercie in the name of our Lord Iesus Christ blotting out our faultes and offences and not to respect what wee haue deserued But rather to vse his infinite mercie that wee by that meane may bee reconciled vnto him and nothing may hinder him to make vs to feele his grace and to guide vs by his holy spirite in such
meaning of this place Euery yere yea at euery feast or solemnitie y e people cōming to the tēple were to be taught in deede The sacrifices were not to be done as a vaine pompe but in such sort as men might know the end vse of thē so as euery body might vnderstād what God he serued be put in mind of the couenant which he had made with their fathers But yet herewithall besides all this God did moreouer ad a larger confirmation thereof by renewing the remēbrance thereof at y e end of seuen yeres as it were by the solemne taking of a new oth to the end y t it shold not vanish away Let vs vnderstand then y t when men had exercised thēselues frō day to day and frō moneth to moneth had all their life long studied in the lawe of God bin taught his wil yet this ceremony was neuerthelesse obserued that they did reade all the contentes of the lawe that the people might consider thus w t thēselues This is not a treasure y t may at any time perishe from among vs God hath not giuē it for a time but it is for vs for our childrē for euermore as we haue seene in y e 29. chap. Seeing it is so let vs take heed y t we continue the possession therof amōg vs 〈◊〉 29.11 y t through our own rechelesnes we be not defeated of so inestimable a benefite which ought to be preferred aboue all y e riches delectable things of this world Now wheras he speaketh of y e feast it is said At such time as al Israel shal be assēbled togither in the presēce of his god We haue heretofore often times treated of this maner of speaking it is nowe needelesse to stande long vpon it It is ynough for vs alwayes to remēber y t God in commanding men to come worship him in his holy sanctuarie meant that the faithful should haue a certein testimonie pawne of his presence to the intent they should the willinglyer resort thither vnderstand that so to do was not an vnprofitable lost labour Yet notwithstanding God ment not to hold y e Iewes in any grosse imagination as if he had been enclosed in the Arke of the couenant or as if his essence had bin betwixt y e Cherubins but his comming down was of purpose to make y e faithful to mount vp to heauen through faith that is the common maner which hee hath alwayes holden in his church For in as much as wee are not able to approch vnto him nor to haue any accesse thither because of our infirmities hee vouchsafeth to stoope to our litlenesse howbeit not to make vs to nestle ourselues here beneath or to conceiue grosse opinions as though hee were tyed to the elements of this world but rather y t by such meanes hee might raise our faith vp on hye Thus were they taught in the time of the law And euen now also doth he vse the same maner of dealing with vs at this day We haue at this day the Sacraments In deede wee haue not so great a multitude as the fathers had for it were more than needed for vs because wee haue the substance of all the olde shadowes our Lord Iesus Christ. But yet for all that God doth stil at this day apply him selfe to our rudenes by his sacraments In y e water of baptisme we haue a testimony y t we be washed made cleane 〈◊〉 5.26 〈…〉 and that we be renued by his holy spirite Now then we must not muse vpon the water but when we see the visible signe we must rise aloft vnderstand y t God accomplisheth the thing in trueth which is signified vnto vs by the visible Sacrament Euen so also it is of the Supper Wee see there bread wine but we must through faith mount vp to our Lord Iesus Christ who is y e true foode of our soules that wee may be fed satisfied in him And the same is called the presence of God And why For it is no deceitfull matter neither doth God intend to beguyle vs when he declareth witnesseth vnto vs y t we be washed fed by the vertue of his onely sonne but hee would that we should be assured of it by feeling the verie effect therof Now when God vttereth such vertue do not we feele him present Let vs note then that God is present with vs when we come vnto him being called thither hauing the meanes which he hath ordeined and in like wise when wee be assembled togither there is a presence of our God Matt. 18.20 For our Lord Iesus Christ sitteth in the middest of vs because wee bee his We must not think that he is farre off but that he receiueth al our requests that we be hard do obtaine of God his father all that is conuenient for vs. Thus ought wee to take courage When we vse the Sacraments when wee come to heare y e word of God when we make commō prayers when wee obserue the whole order which God hath established in his church let vs be assured that he is with vs that hee assureth vs not in vaine that we make no windlasses as other men do greatly tormenting themselues in following their owne fansies No no but in so doing our God preuenteth vs seeketh altogether to haue vs ioyned vnto him that hee will shew the same openly make vs to vnderstand it by effect That is the thing in effect which we haue to remember concerning the manner of speach which Moses vseth here And by the way the people are warned by this meane to heare the law with y e more heede reuerence What is the cause that when the worde of God is preached vnto vs many in the meane while doe wander in the ayre or bee at home with their houshold or else fall on asleepe and to be short that although they doe both heare vnderstand yet they bee not moued awhit the law the Gospel bee vnto them as a matter of nothing whence commeth such contempt For it is against nature that our GOD should speake that the creatures which liue by his grace which ought to dedicate themselues wholy vnto him should yeeld him so litle honor authoritie We do easily vouchsafe to heare a man if we haue him in any estimation no worde that proceedeth from his mouth shal fall to the ground but we wil as it were suck vp whatsoeuer is spoken by so great a personage in so much that before his words be fully pronounced we conceiue what he meant to speake Behold God speaketh albeit y t it be by y e mouth of men yet is it his will that his word should be of like maiestie with vs as if hee himselfe were here in person But it preuaileth not that is because we thinke not on this presence wherof Moses speaketh in
woorkes yea or euen of their good thoughtes they deceiue themselues fore God had prepared all those thinges aforehand in his treasures saith S. Paul and now hee hath put them into vs. And why For we be his workmanship it hath pleased him to fashion vs to another vse Thus yee see how men are beaten downe and how God sheweth that hee himselfe alone is to haue the honor of the disposing and preparing of them And so in this text wheras it is sayd It is hee that hath created thee and fashioned thee it is because it is a more excellent gift that is to wit that God prinâ—eth his marke vppon vs as who shoulde say that wee shoulde bee reckoned for his children so as hee gathereth vs vnto him and maketh vs in effect new creatures by reason whereof our sinne becommeth the more heynous if wee deface the same againe and fall to wallowing of our selues againe in the filth and vncleanesse of this worlde as who woulde say it greeued vs that God had not made vs brute beastes at such time as he tooke vs to be his children And therefore we haue to marke what the words import which Moses vseth here For his meaning is to shewe that this people was the leawdest and most detestable that coulde be imagined because they had forgotten such gratious benefites as coulde not be sufficiently commended And looke what is sayd of the Iewes agreeth fiâ—ty to vs lykewise namely that we must not forget Gods graces We in these dayes haue receiued no lesse than the fathers that were vnder the Lawe For wee haue the very pledge it selfe which the Iewes had not that is to wit our Lorde Iesus Christ. He is the onely sonne of God and is come down to vs from the bosome of the father Hee hath yeelded vs recorde of our adoption the gate of paradise is now opened vnto vs wee may now not onely call vppon God as our father but also call vnto him with full mouth so as wee may cry Abba father Rom. 8.15 for that is the worde which Saint Paul vseth expresly Seeing then that God hath discouered himselfe more fully to vs than to the fathers that liued vnder the Lawe Surely our fault will be the more grieuous and lesse excusable if we yeelde so poore a recompence as is spoken of here Againe hath he not purchased vs to himself If he possessed the people of olde time because he brought them out of the land of Egypt let vs see how much more he hath done now for vs than for them True it is that Gods redeeming of the Iewes was by the power of the death and passion of our Lorde Iesus Christ but that thing was not yet declared vnto them they had but the figures and shadowes thereof But as now we see that the bloud of our Lorde Iesus Christ hath bin shed for our redemption and for the purchase of our saluation And shall we now go trample vnder our feet the holy bloud wherby the couenant of the spirituall kinred which God hath entered into with vs is ratifyed and confirmed And as touching the Law how doth the Apostle speake of it in the Epistle to the Hebrewes As many saith he as violated the tabernacle that was made by Moses Hebr. 2.2 were not spared their fauâ—t was vnpardonable and what shal become of vs nowadayes Is not our leawdnesse much more shamefull Therefore let vs beare now in minde that we be Gods precious possession to the intent we giue not our selues ouer to Satan Moreouer let vs vnderstand after what manner he hath created and fashioned vs and let vs not refuse that grace but sith he hath voutsafed to reforme vs let vs not steine our selues with reproche by going about to deface the image workmanship which he hath put into vs. Howbeit forasmuch as men doe by al meanes possible pleade ignorance to the intent they might not come to account before God nor be conuicted or touched for their euill doings Moses addeth Aske of thy fathers and they will teach thee what thou hast bin Inquire of all thine Elders and call to minde the time that is past Here Moses meant to spurne forward the slothfulnesse of the Iewes because they did wilfully bury the grace of God and tooke pleasure in the not minding of them Now although he spake this to the Iewes yet notwithstanding forasmuch as the same vice is common ordinarie through the whole world and that we be too much atteinted therewith it staÌ„deth vs in hand to thinke that the holy ghost directeth the lyke accusation to vs nowadayes For after what sorte doe we call Gods benefites to our mind Do we bethink vs of them euening morning Nay there is none of vs all which shutteth not his eyes against them as much as he can To be short nothing grieueth vs worse nothing troubleth vs more thaÌ„ to be bound vnto God And yet is that the thing wherein all our happinesse consisteth For it is not with him as with mortall men If we be ouermuch bound to a creature we wil be as it were ashamed of it I am so much in such a mans debt say wee y t I wot not how to requite it But if we consider how liberal God hath bin to vs it is a meane to confirme vs still the more in faith to make vs the bolder to repayre stil vnto him for he is the fountain that neuer dryeth Thinke we that God can euer bee diminished in his grace or in any goodnes Nay And yet notwithstanding our naughtinesse is such y t when God hath bestowed neuer so great graces and benefites vpon vs insomuch that we be as good as ouerwhelmed with theÌ„ al our seeking is to put them out of remembrance let vs marke wel therefore that Moses hath not without cause blamed the Iewes and that we nowadayes haue need to bee blamed after the same manner and to be pricked foreward lyke Oxen and Asses As concerning the Iewes he sayd Bethinke thee of the olde time call to minde the dayes that are past As if he should say How now ye wretches Must God giue you wit and memorie and yet you not consider what he hath done heretofore The wit of an Oxe or of an Asse extendeth no further than to the thinges y t are present but men haue reason to consider of thinges past and of thinges to come For wee haue a certaine foresight of thinges to come we make comparison of things past experieÌ„ce sheweth vs how to dispose things in our selues Now if we apply not all this to consider how God hath euer gouerned vs and how he hath shewed himselfe a father towardes vs shall we not be guiltie of peruerting the whole order of nature So then not without cause doth Moses say Bethinke thee of the old time And afterward he sayth Thou hast witnesses enowe Inquire of thy Fathers inquire of al those that haue liued afore thee they wil tel thee
himselfe so liberall that hee gaue them euē more than needed Now after as God dealeth largely vnto vs so must wee inlarge our harts to serue him that we may be fully fraught with loue towardes him For all the benefites which we receiue of him must kindle our hearts to goe vnto him We haue in them a tast of his goodnesse to draw vs vnto him Now then if wee make not Gods gracious gifts auailable to vs so as we loue him for them and bee rauished with desire to come vnto him it is certaine that wee must yeelde a sorrowfull account for it For wee vnhallow them and abuse them too shamefully and thereby God looseth the things which hee had bestowed vpon vs as his children because it is not his meaning that they should haue beene cast away as vpon dogges For this cause Moses aggrauateth heere the malice of the people in that he saieth that after God had shewed himselfe so liberall foorthwith they became fatte and being become thicke fat and as is were so brawned that they were readie to burst with greace they fell immediatly to defie the God which had made them and to mocke as the strength of their welfare Here wee be taught to call our selues daily to account for the benefits which God hath bestowed vppon vs. Wherefore let vs beware that we deuour not the benefites which wee haue of God forgetting them and the giuer of them Nay let vs make them all as notes of rememberance to put vs in mind how much we be bound and indebted vnto him True it is that wee can neuer bring that to passe according whereto it is saide in the Psalme 〈…〉 6. that if men imploy themselues neuer so much to the considering of Gods gracious gifts they shall finde themselues graueled for they be mo than the hayres of our heads Yet notwithstanding it behoueth vs to doe our indeuour to magnifie our God considering how greatly wee be bounde vnto him and howe many wayes hee maketh vs to feele his goodnes That is our true studie that is y e thing wherein we must exercise our selues all the time of our life And the chiefe sacrifice that God requireth of vs is thanksgiuing which is when we honour him with the things that we haue receiued of him according to this saying of the hundred and sixteenth Psalme 〈…〉 11. What shall I yeeld vnto the Lorde for all the good which hee hath done vnto mee I will take the cup of saluation and call vpon his name So then let this text bea warning and incouragement to vs to consider better of our Gods benefites that wee may fare the better by them That is one point And moreouer when wee once knowe that God hath bounde vs vnto him and dayly bindeth vs in hauing a care to sustaine these our mortall bodies which are but carions dung the which neuerthelesse he feedeth with bread let the consideration thereof make vs to mount vp higher Ioh. 4.14 6.35 and to bethinke vs howe we be daylie fedde with the grace of his spirite and refreshed with the liuing waters which wee haue of him yea and that we be fedde with our Lord Iesus Christ himselfe who is the heauenly breade that feedeth our soules Let vs consider these things and learne therby to giue ourselues wholly to our God who sheweth himself so bountifull and liberall a father towards vs. If we do not so we haue here a horrible condemnation For as I haue said to the intent to set out the mischiefe so much the more to the full in that men dischargo not their duetie to Godwarde being so preuented by his drawing of them vnto him Moses putteth heere as it were into a paire of scales on the one side Gods benefits and on the otherside the peoples forgetfulnes negligence vnthankfulnes And this is the thing that in effect wee haue to remember out of this place Now it behoueth vs to marke well the thing that is rehearsed heere by Moses namely that the Rightfull was growen fatte His attributing of that title to the people of Israel is to signifie whereto they were called of God for this comprehendeth the principall end of our calling Gods adopting of vs to bee his children is to the ende wee shoulde liue righteously The Iewes are called a froward and crooked generation Matt. 16.4 Such then are the vnbeleeuers vntill our Lorde Iesus Christ haue brought them home to himselfe On the contrarie part when God calleth vs to be of his flocke or housholde then he reformeth vs and he will haue vs to holde the way of saluation as he sheweth it vnto vs. And such ought the children of Israel to haue beene seeing that God had chosen them But what It is said that after the rightfull or righteous was waxen fatte he fell to kicking against his master Now if this bee saide nowadayes it will bee double to our shame for if our Lordes speaking of righteousnesse or vprightnesse be to shewe y t those whom he had sanctified defiled themselues and that those whom he had brought into the right way were gone astray it is to condemne them the more grieuously Therefore it ought to make vs the more ashamed whē God shal say What are yee For I haue adopted you to be my children and what a lookingglasse and patterne haue you in me Ye ought to resēble your father ye knowe my goodnes and my iustice and yet are you as crooked as serpents Must we not needs be confounded with double shame when God vpbraideth vs after that sort So then let vs learne to what purpose God hath ordained vs in vouchsafing vs the grace to gather vs vnto him Let vs follow the vprightnes which he cōmandeth vs let vs not swarue aside from in Moreouer let vs beware y t fatnesse blind vs not and so mar vs least when we haue beene full fedde for a time we growe frowarde through Gods vsing of his liberalitie towards vs. And y t is a very needefull point For when God sheweth himselfe so liberal and feedeth vs with abundance of all things his so doing is to make vs to perceiue his goodnesse the better Therefore it ought to inflame vs the more seeing that our Lorde handleth vs gently as though wee were his tender babes as he himselfe termeth vs. But wee see on the contrarie part that if God deale bountifully with vs wee play the stubborne and vnruly horses As a horse that is ouerpampered in the stable wil not be ruled but fals to kicking and becomes so lustie as if he were wilde euen so is it with vs also such is our nature And are wee to bee excused when we shall haue abused Gods gifts after that fashion If it be demaunded what maketh men proude what maketh men become wilde beasts so as they cannot away with any yoke but are feerce and hardharted and cannot afterward away with good instruction and warning but are madde against God
seruantes when he seeth their strength is so gone from them that they be in a manner shut vp and none of them left remaining 37 And when it shal be sayd where are their gods euen their God in whom they trusted 38 The fat of whose sacrifices they did eat and the wine of whose drinkeoffrings they dranke Let them stepe vp and helpe you and let them bee your refuge 39 See nowe how it is I euen I that am God and there is no God with me SVch as thinke that God hath hitherto alreadie threatened the heathen vncircumcised which skorned the Iewes when they sawe them in aduersitie expounde this text as though our Lorde shoulde say that hee will maintaine the case of his people when hee sees them become such a skorningstocke to the Infidels and that hee will reioyce in so doing For the seconde worde which Moses vseth betokeneth sometimes to comfort But wee must remember what hath beene saide afore namely that GOD continueth in threatening such as cannot bee subdued but by maine force according to the hardnes of heart which wee knowe to haue beene in that people It was not enough then for God to haue threatened them in a worde or twayne but it stoode him vpon to holde them as it were imprisoned And that is the cause why hee addeth nowe That God will iudge his people As if hee shoulde say Those whome GOD hath chosen must not thinke to haue a priuiledge to be let alone vnpunished in their offences and wicked doings it is cleane contrarie for therein will God shew his Iustice. And although God be Iudge of the whole worlde in generall yet will he be knowen to bee so cheefely in his Church as the which is his house 1. Tim 3.15 and it is good reason that he shoulde haue a care thereof and shew himselfe to watch ouer it And therefore when they that haue beene trained in Gods worde and are his flocke doe runne astray he must needs reforme them first of all And that is the cause why the Prophete faith that Iudgement shall beginne at Gods house which thing Saint Peter alleadgeth also And it is a verie notable saying and such a one as may serue vs to great purpose For we be abashed when wee see God lay his hand vppon them that call vppon his name and are counted of the number of his seruauntes When hee handleth them more roughly than he doth the Infidels which belong no whit vnto him it seemeth straunge But wee must note what I haue alleadged afore namely that forasmuch as GOD acknowledgeth vs for his householde folke hee must needes haue a speciall care of vs. Therefore when hee sees vs goe astray hee reformeth vs whereas in the meane while he makes as though he saw not the faults of those that are strangers to him which neuer knewe him and which neuer had any instruction by his worde hee giueth them the bridle for a time not that they shall not be driuen to yeeld an account thereof in the ende but for that as I haue saide afore God executeth his chastisementes rather vpon his owne Church than vppon all the worlde besides Or at leastwise beginneth at that poynt And that is the meaning of Moses in this place where hee saith The Lord will iudge his people As if he shoulde say Consider vppon what condition God hath gathered you together to wit that you shoulde call vpon his name and be his people and his heritage his intent is to gouerne you himselfe and to haue the guiding of you himselfe Nowe then if ye be rebels against him hee must needs haue his hand lifted vp for to punish you Know yee therefore that when ye transgresse his lawe and that moreouer he sees you hardened in euil and caÌ„not reclaime you by gentlenes he must needs vse an other remedie and deale with you by all kinde of rigour for it is his peculiar office to iudge his people And hereunto also is referred the text that was alledged yesterday out of Esay Esa. 10.12 When God hath dispatched all his worke vppon mount Sion then will he turne his sworde against the skorners of his maiestie and against his vtter enemies There the Prophet meant to hearten the faithful which might be troubled when they sawe God punish them out of measure as men might deeme and in the meane whyle beare with the heathen who had prosperitie and made good cheare as though God gaue them more libertie to doe euill The godlie therefore might be shaken and what meanes this What auayleth it vs to haue the promises Where is God become It were better for vs y t he gaue vs ouer and wee had no acquaintaunce with him After that manner might a man bee tempted as in respect of the fleshe But the Prophet saith No no spite not them which liue nowe in rest for they shall haue their turne Howbeit God must first finishe his worke vppon mount Sion that is to say he must first beginne with you because you be neerest him insomuch that you ought to be linked to him by the bonde of his worde But you haue fayled you haue offended and therefore hee is faine to chastise you and that not sleightlie as it were with his little finger for he will doe all his worke throughlie And it is not without cause that hee setteth downe the worde All for it serueth to doe vs to vnderstande that wee must haue our backes readie to receiue his strokes vntill it please him to withdrawe his hande who knoweth when it is enough and that hee haue chastised vs as much as needeth That is the thing in effect which we haue to remember vpon this text And the Apostle also helpeth vs to that construction in the tenth to the Hebrewes For after that he hath shewed that if they which break the Lawe of Moses were condemned to death wee in these dayes cannot escape Gods vengeâ—unce if wee breake the couenaunt which hee hath made with vs by the bloude of our Lorde Iesus Christ which ought to bee much holier to vs than the couenaunt which hee made but by the bloude of brute beastes after his speaking so hee addeth My friendes yee knowe howe it is hee which hath saide Hebr. 10.30 I will iudge my people it is I to whome vengeaunce belongeth Also hee noteth the text that was expounded yesterday and likewise the same which we treat of as nowe And wee see howe this applying of them is to make vs to vnderstand that if God spared not the despisers of the couenant which hee had made and contracted with them in old time needes must wee be handled more roughlie in these dayes For we bee worthie of it considering that God hath shewed himselfe to vs after a farre more excellent fashion by sending his owne sonne through whome he would haue vs to bee the more confirmed in the promise of saluation by meanes of his bloude which is the verie seale thereof Nowe
as are already feeble to the worldward ought to bee easily reclaymed vnto God and teachable enough But herein it appeareth howe much naughtinesse there is in our nature For the miserablest of vs cease not to striue against God and euen they which haue not whereof to bee prowd but ought rather to hang downe their heads and to bee ashamed of themselues euen they I say will not faile to swell with pride lyke Toades When we see men fight after that fashion against nature needs must we say y t there is a terrible vntowardnesse in mans nature Now if these cannot bee made to stoope at the first but God must be faine to winne them by maine blowes insomuch as hee may sooner break them than make thē obedient subiect to his gouernment auctoritie how much more needful is it for y e rich for such as thinke thēselues to be well fenced for such as haue worldly meanes to stay vpon Howe much more neede haue they to bee tamed For they doe euen burst for pride accordinglie as wee see howe the riche folke and the great personages of this worlde and all such as seeke to stande by themselues are so besotted yea and bewitched with diuelishe selfeweening that they thinke they may defie God and that his hande cannot touch them that they haue made a league with death so that although al the earth were afflicted yet they themselues should scape Wee see that men are blinded after that fashion vnder pretence that all thinges shall fal-out as they woulde wishe Now therefore let vs learne that all of vs as well small as great haue neede to bee subdued by Gods hand yea and to be so subdued as that wee may bee brought in maner to nothing For vntill God haue brought vs to that point wee will neuer cease to put out our hornes at him like snayles Albeit that we be nothing yet wil we pretend some signe of pride Seeing it is so our Lorde must be faine to trample vs so vnder his feete as wee may not be able to indure any more Furthermore wee see how pride is a disease so rooted in men that the remedying thereof must needes bee violent Nay which more is God must bee fayne to vse as it were a poyson to cure that disease withall Wee see what befell to Saint Paul To the ende saith he that I should not boast of my selfe God buffeted mee As howe After what manner Hee saith that hee sent him a messenger of Satan 1 Cor. 12.7 See heere howe the diuell is become a Physition And howe is that Wee knowe that he bringeth nothing with him but deadly poyson That is true But yet God serueth his owne turne by this poyson as by a medicine And if Saint Paul were fayne to haue this doone vnto him what haue wee neede of in comparison of him So then let vs not thinke it straunge seeing we bee so vnrulie and so vnweeldie that when we haue once done amisse a man cannot tel at what end to beginne to reclayme vs. For asmuch then as we be so harde to bee tamed we must not thinke it straunge that our Lorde shoulde beate vppon vs with mayne strokes continue still in chastising of vs vntill wee be vtterly dismayed and ashamed of our selues yea and be brought as it were to nothing in ourselues And nowe Moses declareth whereat God amed in all his scourginges of his people to wit to make them able to abide the hearing of the reproch that was to bee doone vnto them and to touch them to the quicke that they might accuse and condemne themselues and make no mo replies and vaine excuses nor be any more possessed of their own fonde fancies so as they coulde not feele their owne harme and offence For this cause hee addeth that it shoulde be saide vnto them Where are your gods Or where is the mightie one in whome you trusted Yee haue eaten the bloude of the sacrifices you haue drunke the wine of their drinkofferinges nowe therefore let them steppe vp to helpe you and to succour you and let them be your refuge Ye see ye haue beene deceiued by your foolish imaginations Know ye now therfore that I am the Lord I am hee euen I am hee without any other By these words which I haue declared Moses doeth vs to vnderstande first that God respecteth nothing else but the winning of vs to himselfe to the end wee shoulde be meeke and of a mielde disposition to receiue correction That is the thing wherewith he is contented insomuch that if we returne to him by repentance it is enough Thē let vs conclude that when he sheweth himselfe rough and sharpe towardes vs it is altogether for our welfare and that although he put vs in feare by pretending the countenance of a iudge yet he ceaseth not to be a father and a Physition vnto vs. True it is that all men cannot taste of this For we may see a great sort of these braue laddes of the worlde which will needes abide in their wilfulnesse whatsoeuer come thereof As for such all Gods chastisementes must serue for summoninges to warne them of their finall condemnation howe it is as an entering into hell for them But if wee bee not vtterly vnreformable let vs marke as I haue saide alreadie that Gods intent is not to sink vs when he seemeth to thunder against vs but to put vs in feare y t we may bee led to repentance become plyable to suffer him to gouerne vs that hauing acknowledged our sinnes wee may come to him with true humilitie crauing pardon at his hand that by that meane wee may be reconciled vnto him That is a verie needeful thing for vs. Nowe by the way wee see the fruite which the afflictions sent of God doe yeelde vs. Not that they bee profitable to all men as I shall shewe hereafter but vnto the faithfull whom God maketh his corrections to serue For by thē he holdeth vs in awe to the end we may not be moued with impatiencie when we happen to be chastised by his hande For naturally wee bee inclined to impatiencie insomuch that if wee feele anie smarte by and by wee leape out of our boundes And we heare what complaintes and grudginges are made continually in the worlde when men see warres when folke are pinched with famine or when they bee stricken with plagues what a number of blasphemies doe they spewe out against God And although men dare not bee so bolde as to defie GOD in wordes yet doe they gnashe their teeth at him shewing thereby that they be no whyt mooued to receiue his chastisements with such mieldnes meekenes as they ought to do And whereof proceedeth that Euen of that we tast not the thing which Moses telleth vs here namely that by Gods ouermastring of vs wee beginne to bee quiet towardes him and to become teachable and to receiue the warninges contayned in his worde so as they
vnto him that y e land was not the cheefe heritage whereunto the children of Abraham were to attaine Here therefore wee haue a sure record that although the fathers which liued vnder the Lawe had not the heauenly lyfe so lightsomly largely reuealed vnto them yet did they grounde themselues thereupon laboring to attaine therunto and were not wedded to this world as if that had bin the marke they amed at and that they had bin tyed to it to say Well God hath chosen and adopted vs to possesse a good and fatte land to the intent wee should bee fostered therein For if the people had but thought vppon that what had become of Moses who was the excellentest prophet that euer God raysed vp vntill the comming of our Lord Iesus Christ as wee shall see in the last Chapter That is the cause why Moses beheld y t land and vewed it afar off Deut. 34.10 And although hee neuer ate one graine of the corne thereof nor tasted one drop of the wine yet did it suffice him to see that God had not disappointed his people It is to bee concluded then that Moses had a further forelook and stood not musing vppon the transitorie inheritance but considered full well that when wee be made the children of God it is to the ende wee shoulde liue euerlastingly with him Seeing then that Moses had that let vs vnderstand that the fathers were not without cause called the children of God which thing they were not vnlesse they were heires with vs. And forsomuch as they tended to the heauenly lyfe which notwithstanding was shewed to them but afar off let vs take the more courage to vs seeing that God is come neerer vnto vs after a more familiar maner euen in the person of our Lord Iesus Christ. Therefore let all these things moue vs that our faith may waken vs and withdrawe vs frō all the impedimentes of this world so as we may keepe on our way to the euerlasting rest which cannot faile vs. Now whereas it is sayd vnto Moses that hee shall bee gathered vp with his people hereby our Lord meant that hee was of necessitie to passe the common way as they say of all mankinde and that his case should be no better than of all the rest of Adams children Truely this woulde trouble vs if there were no more than so But I haue spoken already of y e special promise whereuppon Moses was grounded Neuerthelesse our Lord shewed him that forasmuch as he was descended of Adams race it behooued him needes to dye And this accordeth still with the matter which I speake of euen now namely that we shal neuer take sufficient taste of Gods goodnes and promises vntil we be brought low in ourselues y t we may know our own needines and what y e lyfe is which is promised vs and which we obtein by Iesus Christ. We think not vpon any of all these thinges except we first know the death y t is purchased vnto vs by Adam that the same dwelleth in vs and holdeth vs prisoners in his bands If we knowe not that wee bee cursed of God by nature and that we haue no other hope but rottennesse as touching our bodies and that as touching our soules we be reiected of God feele that he is against vs and that he is our Iudge y t he will vtter forth all his maiestie to our confusion Vntil such time as we feele all these things it is certeine that we will neuer seeke the remedie that is offered vs in our Lorde Iesus Christ nor receiue him with such reuerence as to become lyke poore hungry soules So then we see how we haue neede of this warning that we must be gathered vp With whom With those which haue gone before vs. And without that what comfort shall wee haue Lesse than the brute beastes haue For if we thinke vpon nothing but death we goe all into rottonnes our bodies be in no better plight than the bodies of Asses and Dogges And againe as touching our soules we must needes bee separated and cut off from God and feele him to be against vs. That then is our state And therfore whensoeuer we heare any speaking of death let vs by and by bethinke vs of Adams sin of the corruption of our nature and of all the vices that dwell in vs which serue all to cut vs off as rotten members from Gods house and kingdome When wee haue bethought vs thereof and that we be so dismayed as we know not where to become for the terror that shall haue caught holde of vs let vs repaire to Iesus Christ Iohn 11.25 and sith we knowe that hee is the resurrection and the lyfe let vs take courage to offer our selues vnto death and let it not greeue vs to be done away seeing wee haue promise that we shall be restored againe And so when wee haue bethought vs of all the nations of y e world and of all Adams ofspring let vs come to the people whom God hath sanctifyed and chosen to be his heritage Seeing then that we shall be gathered vppe with the righteous surely it is a good gathering and therein lyeth all our rest cōtentation so as death shal be sweete vnto vs. And although wee must of necessitie passe that way with all other creatures yet dooth God take vs and keepe vs as his chosen children and to be ioyned to our Lord Iesus Christ who is named the first borne from among the dead And to the intent we should bee the first fruites of the resurrection and of the quicke hee hath gathered vs to himselfe and matched vs with y e holy Patriarkes Prophets and Apostles That say I is the thing which sweeteneth all the sorrowes that we can conceiue Now in the end it is sayd yet again vnto Moses That he sanctifyed not Gods name among the children of Israel and therefore hee should see the Land euen the Land which God had giuen to his people Here we haue to marke that it is not enough for vs to absteine from doing euill but that we must also sanctifie Gods name when we see men misuse it through their leawdnesse And in very deede the chiefe thing that God requireth Matt. 6. ◠is that his name should be sanctifyed for it is the first petition which we make And by that order our Lord Iesus Christ sheweth vs full well that wee must begin at that point as for example when he saith First seeke yee the kingdome of God what dooth that signify Matt. 6.33 That we should seeke to exalt God that all the world shoulde obey him and that his maiestie should be knowen to the end that all prayse of wisedome righteousnesse goodnes and power might bee attributed vnto him That is the thing whereunto euery of vs ought to put his indeuour True it is y t we ought in deede to sanctifie the name of God that is to say to dedicate our selues euery man
bloude and also with his rising againe from the dead Seeing then that our Lord Iesus Christ hath blessed his disciples to the end we should know that his office is to do the same to vs and that his Church shall be blessed by his power euen to the worlds end and that he hath done it by ratifying it with his owne death and passion and by his rising againe to get vs victorie against the diuell to the intent that all the cursednesse which we take as it were by inheritance by reason of our father Adam shoulde be abolished seeing that our Lorde Iesus Christ hath so ratified all thinges let vs learne to magnifie the fatherlie goodnes of our God so much the more and seeing he hath told vs that we shal be blessed let vs be the better assured thereof by all these circumstances And because it behooued the people of olde time to knowe that Moses spake not in his owne person but by the authoritie of God he addeth God came from Synai his comming foorth was from Seir hee shewed himselfe vpon Mount Pharan Here Moses setteth Gods presence before the eyes of the people after the same maner that it had bin knowen vpon Mount Sinay at the time of the publishing of the law For he speaketh not of the Wonders which had beene wrought in Egypt neither speaketh he of y e Miracles that had bin wrought by the space of fortie yeares in the wildernes but his meaning is to bring them backe againe to the Law to make them stay and rest there For surely when the doctrine thereof slippeth from vs all Gods miracles will doe vs no good We may well muse vpon him but all shall be but confused imagination so as euerie of vs shal turne away to superstition and Idolatrie To be short it will be vnpossible to be truely vnited vnto God and to sticke vnto him stedfastlie otherwise than by the bonde of his worde so as wee be restreyned by his teaching of vs that we hearken to his talke And why For we be ful of lying and therefore it behoueth vs to receiue the trueth of him That is the cause why Moses saith nowe That God came from Sinay that he shewed himselfe vpon Mount Pharan and that for his people he came forth from Mount Seir. For mount Pharan and mount Seir were neere to mount Sinay Therefore hee meaneth one and the selfe same thing but yet it sernieth to imprint y t woonderfull comming foorth the better in the remembrance of the people to make them to thinke continualy after what maner God appeared vnto them and shewed them his maiestie visible Not that they sawe him in his being for that is vnpossible but that they sawe the signes and tokens whereby they knewe howe it was God that caused the lawe to bee set forth by Moses And indeed we cannot see God as he is but he sheweth himselfe to vs according to our abilitie and grossenesse Yet notwithstanding the people of Israell did easily perceiue at that time that God was there and that it was his will to haue the power of his glorie knowen And truelie we see howe the Prophets made their benefite of this text of Moses For when they sawe the people variable and starting too and fro so as they were not sufficiently setled in the true religion they did euer put them in minde of those signes and wonders which were wrought at the publishing of the lawe And the Prophet Abacucke doeth in his song expressely borrowe these wordes of Moses Abac. 3 3◠For he saith that God came from mount Theman and appeared vppon mount Pharan No doubt but hee had respect to that which Moses saith here as though he shoulde haue spoken thus to the people which were then scattered asunder Yee wretched people why holde you not yourselues vnder the protectiō of your God seeing he hath once called you and shewed him selfe to bee your heade and woulde haue you to bee his bodie Ye haue seene him vppon mount Pharan that is to say vpon mount Sinay There his glorie shone forth in such wise as yee could not but know that he hath authorised the lawe and made a couenaunt with you to knit you vnto himselfe And why then shoulde yee now start away and become as members rent a sunder Nowe seeing that the Prophetes vsed this doctrine after that maner it ought well to serue to teach vs likewise nowadayes Therefore whereas it is said that God came from mount Sinay let vs vnderstand that seeing he hath approued and authorised his law by the visible signes and miracles which were seene at y t time we at this day ought to receiue the law with like reuerence as if god were before our eyes whensoeuer his word is preached vnto vs it is all one as if he opened his hart shewed vs his wil that there were mutuall and as they terme it interchaungeable communication betwixt vs. The end say I whereunto Gods word should serue vs is that he might common with vs and we with him yea and that so familiarlie as if hee came downe to vs because we cannot mount vp to him so as hee is faine to shewe that his comming foorth is for our sakes True it is that we shall not see the aire on fire wee shall not see the fire burning on the mountaine we shal not heare the thunder roaring nor the trumpets ringing in the aire but it must suffice vs that those things were once done to the intent that the lawe shoulde haue his authoritie euen to the worldes ende and that all the miracles which were seene at that time shoulde be ingraued in the lawe of God Againe it ought to suffice vs that God moued both heauen and earth at the publishing of the Gospell insomuch that as then his power was yet better vttered and moreouer his maiestie hath beene seene in the person of our Lorde Iesus Christ whereby hee was prooued to bee the onely son of God Seeing that all these things are knowen vnto vs let not our vnbeleefe keepe vs from receiuing his worde with feare and lowlinesse at this day which is so well warrāted vnto vs. Thus yee see what we haue to gather vppon this text where it is said that God shewed himselfe from Mount Seir. And truely after the warninges of Moses did once beare sway the children of Israel did not then any more see the mountaines of Seir Theman and Sinay neither was it lawfull for them to returne into the wildernes but the remēbrance of those things ought to serue their turne for euer And sothly it was not enough for those which had seene those thinges to bee able to speake of them but it behooued the fathers to teach their children that they also might vnderstand that GOD had appeared vnto them and that by that meanes the law might alwayes bee ratified Sith it is so let vs vnderstande that wee also at this day ought to occupie our selues in
be of as great estimation among vs as if he himselfe were personally present with vs. And for that cause he sayeth Luke 10.16 He that heareth you heareth me and he that refuseth you refuseth me For in that place our Lorde Iesus Christ ment not to exalt men but to shewe that Gods worde ought not to be the lesse esteemed although there bee no man to giue estimation thereto For we must not haue an eie to the messenger but to him that sendeth him So then we see how Moses hauing spoken of Gods worde and hauing shewed that they which call themselues faithfull ought to submit themselues thereto addeth Moses gaue the Lawe meaning thereby that we neede not to goe to the newfounde Iles to seeke Gods worde nor to passe ouer the sea as we haue seene already Deut. 30.12 nor to goe downe into the bottome of the earth but that Gods worde is in our mouth and in our heart at leastwise if GOD worke there by his holy spirite For well might we haue our eares beaten therewith but our heartes should not be touched at all vnlesse God gaue force thereto But when our Lord inlighteneth vs and maketh vs to feele that it is he that speaketh then haue we his word in our heart and againe we haue it also in our mouth to confesse it to be the infallible trueth And if we set our delight therein wee shall no more stand in doubt whether it were best for vs to receiue it or not but wee shall be fully resolued thereof Wherefore let vs learne by this text that if we will honor God and obey him and quietly receiue both his lawe and his Gospell when they bee preached vnto vs by the mouths of men we must not forbeare to doe him the honor to submit our selues vnto him although hee appeare not aâ—ter a visible maner ne send vs his Angels from heauen For it is a true tryall of our faith when for the honor of him we forbeare not to accept of men which cary not any great countenance nor haue any estimation at all That is the thing which we haue to beare away here in the first place Now immediatly he saith that the lawe belongeth vnto vs because it serueth for the whole congregation of Israell For we knowe that God hath gathered vs together with the Iewes and that in the end when they had shut out and banished themselues from the promise of saluation we succeeded in their place Seeing it is so looke what was spoken concerning the children of Israell which were come of the race of Abraham as in respect of the flesh y e same ought to be applyed vnto vs at this day And therefore it is no superfluous speech when it is sayde that the law was giuen Let vs learne then y t seeing our Lord will haue vs to receiue his word assuring our selues that it is spoken to vs and dedicated to vs for the health of our soules it is not as a seed that is throwen into the ayre but that God speaketh in such wise as he sheweth that it is for our profit to be so taught and that he will so approch vnto vs as we may be knit vnto him Now then whereas we haue heard that folke must cast themselues downe at Gods feete to heare his word let vs vnderstand y t wee be those folke Sith we know that Gods word lyeth and consisteth in his lawe let vs assure ourselues that it is the treasure benefite which God hath prepared for y e food and sustenance of his children accordingly also as he speaketh thereof to the woman of Chanaan 〈◊〉 7.27 where he saith y t men must not giue the bread of children vnto dogs True it is that at y e time we were as dogs y t is to say al the heaâ—hen men of y e world were reiected And our Lord Iesus Christ sheweth y t as in respect of our first state we be no more worthy to be partakers of this benefite than a dogge is to go to a mans table None but the children are to take their sustenance and refection there Howbeit forasmuch as at this day God hath called vs we be his true Church flocke this breade is therwithal giuen vs for our sustenaÌ„ce And therfore let vs not suffer Gods word to slip away wheÌ„ it is preached vnto vs but let euery of vs applâ—e it to our vse And Moses declareth expresly that it is for an inheritance to the Church of Israel to do theÌ„ to vnderstand y t it was not giuen for a time but to the intent it shold be receiued froÌ„ age to age and y t al men shold giue theÌ„selues to it so as there might be one consent of faith betweene the fathers and the children accordingly as it is saide thereof in the song of Zacharie as the Prophet Malachie also had sayde thereof afore Mal. 4.6 Luk. 1.17.18 Let vs marke then that this worde Inheritance or Heritage importeth a perpetuitie of Gods word so as it must not bee receiued alonely by such as liue at some one time and afterward bee buryed but the fathers must haue a care to make their children agree thereunto after their decease that all men may obey God and honor him to the ende If a man haue goods he will keepe them with great care for his children and when he dyeth he is well apayd that he leaueth them not vnprouided for but that they may haue some inheritance But in the meane while we consider not which is the principal good thing which ought to be left to those which come after vs which is that they may be partakers of Gods adoption and accounted among the company of his children That is the cause why Moses warneth here y e people which had bin duely trayned vp in Gods word that it serued not for them alone but y t God bound thâ—Ì„ to leaue the same inheritance in possession to their posteritie and would haue his Lawe to be knowen continually that it should abide froÌ„ age to age in full force and authoritie for euer And therefore wheÌ„soeuer we come to a SermoÌ„ let vs vnderstand y t our Lord calleth vs to him to the intent that our childreÌ„ should be drawen thither with vs. Gen. 17.7 1. Cor. 7.14 And forasmuch as he of his infinite goodnes receiueth them afore they bee borne and declareth that he will be their father and Sauiour and putteth them aforehand into the aray and company of his accordingly also as they be baptised in y e vertue of that promise needs must we be worse than vnthankful if we haue not a care to teach them wheÌ„ they come to discretion and let vs assure our selues that this inheritance is ofteÌ„ lost through the leawdnes of men or through their carelesnes and coldnes so as their childreÌ„ are depriued thereof We see what is happened to the world Wee see the horrible disorder which hath bin euery
his natural duetie towards them but he must preferre God before all men according to this generall saying Luke 14.26 that we cannot be the disciples of our Lord Iesus Christ except wee hate both father and mother The word hate is yet somwhat harder than that which is conteined heere in Moses but the meaning is not darke at all For our Lord Iesus doth vs to vnderstand that wee must make such account of him that both father mother must be as nothing in comparison of him that the husbande must leaue y e loue which hee beareth to his wife and the father must set aside the care of his children that wee may keepe on our way roundly insomuch that when the case standeth vppon yeelding record to the Gospell and of cleauing to our Lord Iesus Christ all worldly thinges must be quite and cleane wyped out of our hearts And so we see nowe the meaning of Moses And in very deed the same appeared as well in himselfe as in his brother Aaron At such time as the Calfe was made and the people had defiled themselues with ydolatrie we see with what zeale Moses was carried and likewise all the tribe of Leuie For hee willed euery man to take his sworde in his hande â—â—od 32.27 Let vs goe saith hee and sanctifie you your handes to the Lorde For in so doing yee shall shewe your selues to be rightly zealous of Gods seruice in that yee kill your owne brethren without sparing so as in this case the order of nature be put vnderfoote to shewe that God is aboue all and ought to beare chiefest sway Seeing then that Moses maketh such an execution that hee carieth with him the whole tribe of Leuie wee see it is not saide in vaine that the Priestes executed vengeance both on father and mother that they did shut their eyes against al that euer might coole them or restreine them and that God had so rauished them as they sought nothing but the maintenance of his honour and the executing of his vengeance vpon such abhomination as had bin committed against him for to deface his honor in Israel Neuerthelesse we must note that no one deede is spoken of heere alone but Moses meant to shewe in fewe wordes that God had chosen that tribe with condition that it should be holy vnto him and that they all should shewe the way to all the rest of the people But wee know it is vnpossible to please God so long as wee bee too much affectioned towardes men And therefore we haue heere a rule that if wee intende to walke aright and not to halt before God we must not be intangled in our fleshly affections no not euen in those which are most commendable or at leastwise which may haue most excuse Men cannot condemne him which honoureth his father and mother for it is a vertue and wee knowe that God hath commaunded it with a promise Exod. 20.12 Ephe. 6.2 The man that loueth his wife shall not bee the lesse esteemed for it but what shal be saide of the man which hath not a care of his children He were worse thaÌ„ a brute beast 1. Tâ—m 5.8 And Sainct Paul saith that such folk shal be condemned by the vnbeleeuers because the vnbeleeuers do shewe them their lesson Then is it a commendable vertue for a man to loue his father and his mother and his neighbours but yet must all these bee forgotten when God commeth in place and when his honour is put into the balance to be compared with the duety which wee owe to all creatures For then as I saide afore God must go formost and al the residue must follow Insomuch that if we shoulde be turned quite away from them for the doing of such things as God commandeth to be done for his honour the order of nature ought to beare no sway in that behalfe but rather to bee vtterly ouerthrowen True it is that here he speaketh of the Leuits which were in olde time yet notwithstanding they which at this day do preach Gods worde are bound to the like and ought to vnderstande that Gods putting of them in that office degree is to the intent they shoulde so giue themselues vnto him as that they should not be turned away from him neither for regard of their owne persons nor for any earthly affection nor for any loue of the world Then must they fight against those thinges and although there bee great hardnes in it yet must they inforce themselues neuerthelesse For we shall not so fully ouer master our selues at y e first that we shal be able to forget both our wiues and children But yet is it no excuse to alledge that we be weake and y t the things which we haue by kind cannot be so soone forgotten we must fight against theÌ„ neuerthelesse For if we be rechlesse heere our condemnation is giuen vpon vs. How then shall the ministers of Gods word performe their dutie faithfully Euen by hauing the one foote coÌ„tinually lifted vp to depart out of the worlde so as neither houshold nor any thing else do hold them backe from dedicating themselues wholly vnto God be it to liue or die That is the end whereat we must begin Now in very deede that cannot be done throughly but yet must wee indeuour and inforce our selues to that ende and dayly labour and take paines to profite to go forward in that behalf Moreouer forasmuch as nowadayes al of vs are Leuits a kingly priesthood 1. Pet. 2.9 as the people of Israel were let vs note y t this matter belongeth partly vnto vs all For we heare how it is saide by the Prophet Esay 66.21 that in the reigne of our Lord Iesus Christ those which afore were but Leuits to be porters of y e temple or to make cleane the vessels or to doe the residue of the base seruices shal be high priests and that the common people which durst not enter into the Temple afore shal be of the order and degree of Leuits And in very deede at this day the sanctuarie of God is set open vnto vs by the bloud of our Lord Iesus Christ Heb. 10.19.20 the veile is rent asunder and wee goe in vnto the maiestie of God as the high priestes did of olde time vnder the Lawe Seeing that God hath so greatly inhonoured the faithfull vnder the Gospell that hee hath set then in equall degree with those which were Leuits in the materiall tabernacle which was but a figure it behooueth vs well to consider what hath beene said concerning the Priests of old time and all of vs from the highest to the lowest ought to know that we cannot serue God without forgetting our father and mother according to the forealledged saying of our Lorde Iesus Christ who speaketh there not of his disciples onely True it is that it behoued them to be the foreleaders and by their example to induce the faithfull to the restreining
blessing of Aser Gen 49.20 sayeth that hee shall haue a country that is fruitfull of corne Here it is sayd that hee shal be honoured for his children and that hee shal bee acceptable to his brethren Wee see then howe God hath distributed to euery of them according to his owne will and therewithall that it was not lawfull for any of the trybes to murmure against him but that it behooued all of them to bee contented that euery of them shoulde receiue the portion that was giuen him And againe that all of them shoulde thinke thus with them selues Wee haue all one GOD and one father although hee deale dyuersly with vs as touching our bodyes yet will hee haue vs to abyde all fast knit togither as whome hee hath called all to one selfe same inheritance Lo what wee haue in effect to beare in mynd But here is no mention made of the trybe of Simeon It is alledged that they were ydolaters And what else were all the other trybes also Wee knowe that all the Israelites were alienated from God they were all backslyders all the whole countrey was infected with abhomination and in the ende the very trybe of Iuda was corrupted It was meete then that all should be buryed Deut. 33.8 Gen. 34.25 Others say that Simeon was companion to Leuy and therefore that Moses had already repaired that which had beene spoken against Leuie and Simeon which ought to suffise and that God gaue him no peculiar blessing because of the cruell deede which they had committed togither but that it was ynough for him that hee was comforted in the person of Leuye Howbeit we haue not a better or a more likely coniecture than this that although Simeon was then accounted as of the body of that people yet God gaue him no seuerall blessâ—ng but left him to languish and yet notwithstanding that hee was not destitute of all comfort forasmuch as hee knew y t his fault was forgiuen him Deut. 33.8 as we haue seene afore In likewise our Lorde doeth sometime giue an incling of his fauour though somewhat dimly so as we be not named nor haue y e thing so cleare as we could wel find in our harts to haue it but our Lord maketh vs as it were to licke vp his grace like poore hungry soules wee shall haue some darke promises and wee shall finde them very leane but yet howsoeuer wee fare wee must vnderstande that wee must not bee out of heart Therefore when our Lorde sheweth not his goodnes so largely as we would desire wee must fall to the examining of our faults whereby it is possible that wee haue prouoked him in such sort that wee bee vnwoorthie to haue him returne vnto vs out of hande but hee is fayne to deale with vs as a father that will shewe some signe of displeasure to his childe insomuch that although hee say well I forgiue thee yet will he not take home his chyld to him to make him a cockeney in his house he will not say vnto him I wil take thee home but he will say I will not vtterly disclaim him I will take him stil as one of my houshold and yet for all this the chyld shall daunce attendance he shall see his fathers countenance very strange towards him so as he shall dwell still in dout and in suspence Euen so was it betweene Simeon and God Our Lord shewed not openly vnto him that hee was mynded to receiue him but yet for all that he did not in the meane while vtterly cast him off Although he gaue him not such warrant as was requisite to shewe that he would admit him to mercy yet as we haue seene afore he might perceiue by the blessing which belonged to them both and was as it were common to them both because it was vttered in common by the mouth of the Patriark Iacob Gen. 49.5 that God did not banish him altogither out of his house Deut. 33.8 Howsoeuer the case stand wee see that to reioyce in God to receiue his gracious giftes in such sort as we may haue our mouthes always open to glorifie god and also to bee disposed thereunto all our life long it behooueth vs to behold heere as in a mirrour that seeing God is our father and that we be partakers of the adoption which is made in our Lorde Iesus Christ by whome hee hath drawen vs out of the destruction and gulfe wherein wee were plunged and hath receiued chosen vs to be of his flocke the same ought to suffise vs and to make vs to call vpon him to beare the afflictions patiently which he sendeth vs and to learne also to giue him thankes for his mainteining of vs in this mortall life not to be so grosse in gobbling vp his benefites as not to consider that hee continually giueth vs some taste of his goodnes and fatherly loue towards vs. Therefore let vs haue the skill to apply all these things to our profite that wee may be more and more confirmed in beliefe of the immortall inheritance whereunto wee bee inuited Now let vs fall downe before the maiestie of our good God with acknowledgement of our faults praying him so to refourme vs as wee may not be sotted in our wicked lustes affections nor Satan so bewitch vs with the pleasures of this world that wee should bee estranged from our God but that seeing he hath once vouchsafed to call vs to the knowledge of his trueth and that his whole seeking is to drawe vs vnto himselfe we on our side may come vnto him and euery of vs so do his indeuer as our liues may be dedicated to his honor and men may knowe that he reigneth among vs in verie deede and that wee shoote at none other mark but to frame our selues in all pointes and all respects according to his lawes holy ordinances That it may please him to grant this grace not only to vs but also to all people nations of the earth c. On Munday the xiij of Iuly 1556. The CXCVIII. Sermon which is the eighth vpon the xxxiij Chapter 26 There is none like the God of Israel who rideth vpon the heauens to help thee and whose glorie is in the clowdes 27 Thy dwelling place is the Euerlasting God vnder his armes shalt thou be for euer He will put thine enemies to flight before thee say destroy them 28 Israel shall dwell in safetie alone The eye of Iacob shall dwel vpon a land of corne and wine and his heauens shall drop dewes WE can welynough confesse in one worde the greatnesse and highnesse of God but yet yee shal scarcely find one man of a hundred which yeldeâ—h vnto God that which belongeth vnto him For euery man will needes haue his share of it as though it were a bootie or a pray For proofe whereof who is hee that presumeth not eyther vpon his owne vertue or vpon his riches or vpon his courage
is more neere to vs than he was to his owne people 815. a 20.30.40.50 What we must learne seeing wee be the temples of God for him to dwell in 308. b 50. 290. a 20 How God dooth Dwell continually in vs. 336. b 40.50.60 337. a 10 Vppon what condition God will Dwell among vs. 815. b 50 Dwelling What wee haue to gather of Israels Dwelling safely alone by himselfe 1232. a 50.60 b all To haue some Dwelling or resting place to lodge in is one of the things that wee cheefely desire in this life and howe the faithfull be distressed in that case but yet not destitute of comfort 1007. all Of the Dwelling place of the souereign and euerlasting God that it is a sure abode and so forward 1230. a 30.40.50.60 Of such as are driueÌ„ out of their Dwelling and whence that plague lighteth vpon them 977. a 50.60 b 10.20 Of our Dwelling in heauen when why howe long since and by whom the same is prepared 1117. a 50.60 Of Gods dwelling in the bush and in heauen and what wee haue to note thereupon 1215. a b 50.60 E. Eagle God likened to an Eagle or henne and why 1121. b all Eagles Why in y e scripture there is often mention made of Eagles 1121. b 10 Eare. The Eare was the first cause of withdrawing man from God 132. a 10 Of boaring bondslanes through the Eare witn an anâ—e 5â—1 a 50 â—0 and â— all The Eare must drawe vs againe vnto GOD as it withdrew vs from him 13â— a 10 Eares The Eares of Adam which receâ—ued the voice of Satan was it that banished him out of Gods kingdome 132 a 10 The meaning of these words Hee setteth it forth in their Eares 139 â— 30.40.50 Earth The manner how the Earth was moystened in the beginning 957. b 20 What wee must doe when we manure and trim the earth 985. a 20 Why God vseth meanes to make the Earth fruitfull 958. a 10 Howe the earth through a secret inclination dooth obey God 1070. a 10 How the Earth looketh vp to heauen and after a sort openeth her mouth 957. b 50.60 In what respects the Earth is as it were vnhallowed 211. b 10 What we haue to learne when God calleth heauen and Earth to witnesse 147. b 40.50 148. a 20 Ease Nothing marreth men but Ease c. 28. b 10 Ouermuch Ease is the cause of wilfull stubbornenesse Reade the place 279. b 30 Into what lewdnesse men fall when they liue at their Ease 154 b 50. and 362. a all Whether such as are in welth and Ease can be Christians 616. b 40.50 Easterday Concerning the Easterday of the Iewes reade at large sermon 97. beginning at page 596. and so forwards Looke Paschall Lambe and Passeouer Eate What we haue to do to Godward when we Eate or drinke 558. a 10.20 Vntill when it was not lawfull for any man to come to the temple Eate of the sacrifices 512. a 60 b 10 It is not lawfull for vs to Eate or drinke without faith and what that meaneth 559. a 20 The meaning of these wordes that as well the cleane as the vncleane may Eate thereof 512. a 50.60 and so forward What we haue to note by these words that we must Eate in Gods presence 167. b 10.20.30 c. Eating Of Eating and drinking according to the blessing that God shall giue vs. 510. a al 511. a all What â—leannesse wee must haue in our Eating and drinking 512. b 10.20 Notable doctrine vppon these wordes bâ— that the people should refraine from Eating the bloud of beastes 515. a 60. b all Of the Eating of the sacrifices to what purpose they were and when men were to bee admitted to eate them 512. a 50.60 c. A difference must be put betweene the Lordes supper and our common Eating and drinking 512. b 30.40 Why Paul speaking of Eating drinking requireth faith 510. a 20.30.40 Of Defacing Gods image by vnmeasurable Eating drinking 511. a 40.50 Edomits The Edomits came of Esau the eldest sonne of Isaac 808. b 40 The Edomites might be receiued into the Church of God in the thirde generation and in what respects 809. a 10.20 The reason why God commanded the Iewes not to abhorre the Edomites 808. a 40.50.60 c. A newe curse pronounced vpon the Edomits after they were receiued into the Church of God and why 810. b 50.60.811 a 10.20.30 Education Parents charged with the good Education of their children 755. a 10 Touching good and euill Education or bringing vp Read page 745. a 60. and b 10.20 c. 746. a 10.20 c. Election Of the Election of ministers and what is to be considered therein 1245. b 10 20. c. Of the knowledge of our free Election and how the same should mooue vs. 1118. a 60. b 10 Of mans Election the cause grounde of the same 1118. a all The Election of the Iewes was for no cause in theÌ„selues but of gods meere mercie 1117. b all 313. b al. 314. all Of the mysterie of our Election and against such as barke and ball against the doctrine thereof 1044. b 30.40.50.60 1118. b 10.20 169 b 60. and 170. a 10. 1107. b 50.60 82. a 50 Of the generall Election of God wherby he putteth difference betweene Abrahams linage and all the rest of the worlde 439. a all b 10. c. and 315. a 40.50.60 b 40.50.60 880. a 10.20 Of a double Election of God wherein much notable doctrine is deliuered 439. a b al 440. a 10.20.30 316. b 20 Of the Election of God and whether the same be grounded vpon his foreknowledge 420. a 10.20.30 c. God will saue whom he listeth though his Election be without repentance 404. a 50.60 Certaine reprooued that referre our Election to Gods foreknowledge and that hee knewe wee shoulde haue some good disposition in vs. 314. b 40 50 Of the Election of Iacob and the reiection of Esau. 316. a 50.60 b 10. and 809. a 60. b 10 The sacramentes and worde of God are badges of his fatherly Election 316. b 60 The hauing of free Election or chooseing of officers abused 16. a 60. b 10 The true cause of our Election declared 166. b 10.20.30 Touching the doctrine of Election both generall and speciall Reade sermoÌ„ 53. beginning at page 315. a 40 Howe and by what meanes Gods Election is as it were defeated by vs. 317. a 30.40 Gods generall Election of the Iewes conditionall 317. a 10.20 and what we haue to gather thereof ibid. 30. Touching the Election of magistrates Iudges and officers Reade the 101. Sermon beginning at page 620. a 30 God in respect of himselfe knewe who belonged to his Election 168. a 40 Of a second Election of the Iewes more strict and speciall 315. b 40.50.60.316 a 10.20 Of Gods free Election and the proper cause from whence it springeth 377. b 10.20.30.40.50.60 and howe men
papistes replication when they haue warning giuen them of their Superstition 521. b 30.40 What wrong he that goeth to the Superstitions of the papistes doth vnto himselfe 313. a 10. Of stepping aside to Superstitions after we haue once known gods truth 370. b 60. 371. a 10. 494. b 60.495 a 10 Superstitions of the Papists the heathen about the dead 561. b 10.20 The meane and way wherewith wee may be armed against all Superstitions 146. b 50. The cause why Superstitions reigne so much at this day in poperie 140. a 40. What we haue to learne if Superstitiōs be neere vs and we driuen to behold the markes of them c. 178. a 10.20 The roote whence all the Superstitions in the world haue sprong 455. b 30.471 b 50.60.472 a 10.20 The beastlines of Idolaters in their Superstitions noted 444. b 40. Looke Deuotions Supererogation A supposed speech of the papistes implying works of Supererogation 325 a 60. b 10. Looke Merites and Workes Supper of the Lorde How the papistes storme when wee say that the Lordes Supper is to be ministred according to his owne institution 544. b 20.30 How the primitiue church prouided tooke order for the due ministration of the Lords Supper 838. a 30 A question touching the Lords Supper why wee come together to receiue a bit of bread and a draught of wine 299. a 30 How the papists haue changed y e Lords Supper into a charme 1056. a 30.40.50.505 b all What is signified vnto vs by the visible signes of the Lordes Supper 1081. a 50.336 b 10.607 a 10.629 a all 505. b all Whether the bread and wine in the Lords Supper can quickē our soules and what record wee haue by them 1244 b 60.1245 a 10 The Supper of the Lord is to vs at this day the same that the Paschal lamb was to the people of the Iewes 600. b 50.60 Why and for what cause the sonne of God left vs his Supper 605. a 40.50 Who are to be admitted to the Lordes Supper and who not 607. a 20 30 600. b 50 After what sort wee must bee rauished when wee come to the Lords Supper 512. b 40.513 a 10.607 a 20 The greatest warrant of Christes presence among vs is in his holie Supper 498. a 10 In what respectes the Lordes Supper might seeme but a contemptible thing and how it is verie effectuall 894. a 40.50 Against the priuate receiuing of the Lords Supper and in what respect 920. a 20.30 Looke Sacrament Supremacie Of the vsurped Supremacie of the sea of Rome 498. b 60.499 a 10 Vnder pretence of what text the Pope taketh his vsurped Supremacie 640 b 10.20.641 a 10.20 Sustenance Against certeine esteemed doctours which haue helde opinion that it is not meete for Christians to pray to God for bodily Sustenance c. 350 b 50 60 Touching bodily Sustenance frō Gods hand and what we haue to consider therein Read page 1233. a 50.60 b all This concerneth both rich and poore 350. b all What the Sustenance of our soules is 355. a 10.20.30 Our Sustenance is from God as the Iewes food was though the meanes differ 351. a 50.60 and b 10.20 After what sort the taking of our bodily Sustenance must be 499. b 60.500 a 10 What the worde whereby Moses saith we haue our Sustenance betokeneth 354. b 30.40.50.60 355. a 10 Sute in lawe Why God woulde not haue all cases of strife or sute come to Ierusalem 638. b 50.60 Sute in lawe and friendship doe neuer match together 711. a 20 Of the Sute of a stranger in court of iustice and how the same is delaid 863. a 30.40 Sutes in lawe Necessarie doctrine for such to marke as haue Sutes in lawe and how they ought to bee affected in persecuting them 874. a all Delayes in Sutes of lawe and who bee sorie that euer they attempted sute though their case bee good 737. b 50.60 The common course of dealing in law Sutes noted and complained of 873. a all Against the delaying of definitiue sentence in Sutes of lawe 873. a 60. b 10 Sweare Why God doth sweare seeing his bare word and promise should suffice 378 a 60. b 10.1167 b all 158. b 10.20.195 b 30 What wee haue to note in that God doth Sweare by himselfe 1168. a 30 40.1167 b all Of such as Sweare by the names of creatures 286. a 40.50.195 b 30 What things wee must beare in minde whensoeuer we sweare 287. a 40.50 Notable doctrine vppon these wordes Thou shalt sweare by the name of God 284. b 30. all 285. a b all 286. all 279. b 50 It is not lawful for vs to Sweare in al cases though we say the truth 285. b 30.40.50 Why they that Sweare do take their oth by the name of God 284. b 30 It is a curssed superstition to Sweare by the name of an idol 286. a 10 To Sweare by the name of God is a kinde of confessing our faith 284. b 30.194 b 10 The meaning of Ieremie in these wordes The shepheards which haue the charge of leading Gods people must teach thē to Sweare by y e name of God 195. b 40 Such as Sweare by their faith Read the place 196. a 40 They crucifie Christ againe c. that Sweare by his woundes his bloud c. 196. b 10 Of such as Sweare vnaduisedly and to no purpose 195. a 10 Considerations for our selues in that God doeth Sweare with an othe for our sakes 9. a all Looke Oth. Swearing Of Swearing by the Virgin Marie and howe sore they offende that vse it 286. a 50.60 b 10 Why and for what cause our Swearing by Gods name is 285. b 60 Of Swearing by the names of kings princes vsed among the heathen 286. a 20 The Swearing of the heathen by their idols wherof it was a token 286. a 10 God is wounded by Swearing Read the place the prophet Zacharie saith so 198. a 10.20 Howe men might soone forget their Swearing 197. b 40 The fondnes of such as thinke themselues blamelesse if in Swearing they expresse not the name of God 195. b 50.60 In Swearing by God wee doe homage vnto God 194. b 30. Looke Name Othes Sworde The vse of the Sword and why Kings princes and magistrates bee armed therewith 492. b 50.60.493 a 10.693 a 10.692 b all The danger that such as hold y e Sword of iustice are in if they wink at mens misbehauiour 550. b 20.30 Of Gods Sworde and that the same is not material 1168. a 60. What then b 10.20 How it is meant that God draweth his Sworde and wil sharpen the edge thereof 1168. a 60. b 10.20 Of the materiall Sword and to whome the same doth appertaine not appertaine 730. b 50.60 Christ vsed not the material Sword to aduaunce his doctrine withall 537. b 50 Of the spirituall Sworde and wherein the vse of the same consisteth 537. a 30.40 Synagog No church in poperie at al but an hellish Synagog
a slaue is double Againe the seruaunt that is hyred by the day hath more ease and priuiledge insomuch that if hee bee ill delt with hee may goe his way But the poore bondslaue is tyed so as hee must bee faine to serue his master day and night there is no regarde had of giuing him any thing for his labour but so hee be founde neuer so meanly it is welynough To bee short it is shewed vs heere that wee ought alwaies to haue consideration of the profite that redoundeth to vs by such as haue doone vs seruice And although there were no Lawe to compell vs to the dischardging of our dueties yet ought it to bee printed in our heartes and euery man ought to haue a conscience for the lawes sake which telleth vs that wee ought not to deale churlishly with our seruants For if a man flatter himselfe he is neuer the more discharged before God but he must be faine to come to account And those which as now do vaunt themselues because they haue gotten some superioritie aboue others shal in the end finde that Gods will was there should haue bin some equalitie betwixt them Eph. 〈…〉 as S. Paul speaketh therof Col. 3. â—â— For he vseth the selfsame term when he coÌ„mandeth masters to beare with their seruants to spare them Let there be an equalitie betwixt you saith he As how Is it ment that the seruant should be chekmate with his master No but S. Paul would there should be an answerable vprightnes so that as the master can well skill to take the labour trauell of his seruaunt vnder pretence that he may say He is mine vnderling I may command him what I list so must he also consider the mutuall bonde that ought to be betweene one another of vs that he on his own side do answere acknowledge Go to I am his master but not to vse tyrannye I am his master howbeit in such sort as I am also his brother I am his master but yet is there one coÌ„mon master in heauen which hath authoritie both ouer mee ouer them that are vnder mee in that behalfe we be all but one housholde And seeing that God hath called vs all into his house it behoueth both great small to acknowledge one another for their brethren for as much as God hath done vs y e honor to adopt vs to be his children let not the great ones which haue superioritie vse any lordlines in reigning after their own will but let them gouerne their subiectes as their houshold with all gentlenes curtesie in such sort as God who is the father of all may haue highest preheminence bee honored as he deserueth Thus ye see in effect y t the thing which we haue to marke in this sentence is that euery of vs should look to himself yeeld them right which are not able to demaund it but are after such a sort in our subiection as they cannot open their mouthes to complaine of vs. Let vs not â—arie til their complaint crye mount vp to heauen but let vs preuent that let vs of our selues be inclyned to pitie gentlenes That is y e thing which our Lord aimed at in this sentence Now he addeth a promise vnto it to the ende we shoulde bee the better prouoked to doe that which hee biddeth vs. For although wee feele our slackenesse in doing our duetie to bee such as our owne conscience findeth fault with it yet doeth selfe profite so blinde vs and besot vs that wee cannot bee wunne to open our purses and to giue liberally of the things which seeme to belong vnto vs. Now then God perceiuing vs to be so wedded to our owne profit that a man can not wring any thing from vs but by maine force addeth here that if wee vse liberalitie towardes those y t are vnder vs he on his side wil blesse vs increase vs the more for it Surely if there were any faith or rightbeleefe in y e world shoulde not this promise inflame vs moue vs to pitie and compassion towardes those that are in distresse to succour them and to helpe them And although that mention bee made here peculiarly of bondseruauntes and that God commaund some rewarde to bee giuen vnto them Yet is it a generall lawe of courteous liberalitie Seeing it is so let vs marke that if wee straine our selues to doe good to such as are in neede wee ought to hope for Gods blessing and that the more liberall men bee in succouring their neighbours the more will God shewe himselfe liberall towardes them againe And so farre off are they from diminishing theÌ„selues by their giuing to the needy that it is as the opening of a windowe for Gods grace to raine in at to the greater increase of their wealth That is the cause why I sayd that if there were but one drop of fayth among vs wee would be inflamed after another fashion to do good But wee be locked vp and euery man withholdeth that which hee hath insomuch y t when we should giue we think the earth must needes faile vs. Wherby we shew ourselues to haue no trust in God So then let vs marke well this text wherein our Lord to soften our hard hearts and to induce vs to compassion sayth that according to our pitying of the poore and needie by releeuing their necessities he also on his side will haue regarde thereof multiply vs a hundered folde more by his blessing than euer we could haue increased ourselues by our owne couetousnes nigardship Insomuch y t we shall set open a windowe as I sayd afore for Gods grace y t is offered vs if we succour those y t haue neede of our helpe That is y e thing which wee haue to consider as in respect of the promise which God addeth heere Nowe afterwarde followeth the Lawe of the first borne wherein it is sayd That all the firstborn Males shal be offered vnto God and that they shal be offered euerie yeere in the place which the Lorde shall haue chosen so they be not faulty nor in any wise blemished As for example if a beast were goggle eied or blinde or lame or had any other ilfauorednes or blemish in it it might not be offered but the beasts y t were sounde were to be offered in y e temple as God had coÌ„manded to bring them to the place y t he had chosen according to that which hath bin tolde you heretofore We know whereof this Lawe of offering vp the firstborne thinges sprang Exod. 12.12 13.2 namely of Gods sleaing of al y e firstborne of the land of Egypt as well of men as of beastes at such time as he was about to deliuer his people out of the bondage of Egypt of his sparing of the children of Israel for the bloud of the pascall Lamb was dipped vpoÌ„ their dores y t was done for their preseruation Now