Lawe The one concerneth our duetie towards him the other concerneth our duetie towardes our neighbours in being conuersant with them For the end wherunto our whole life ought to bee referred is first of all that vppon knowledge that wee haue a God to whome wee belong wee should walke in his obedience and that forasmuch as wee holde our lyfe of him wee should doe him homage for it and that forasmuch as he hath created vs to a better hope and adopted vs for his children wee should glorify him for such goodnesse and that forasmuch as hee hath redeemed vs with the bloud of his sonne wee should bee wholy his indeuoring to withdrawe our selues from the defilementes of this world y t we may be true sacrifices vnto him calling vpon him alone fleeing to him alone for succor yelding him thanks for all his benefits Ye see then y t the first poynt of our life is the honour that we ought to yeeld to our God Another poynt is this that forasmuch as it is his will to trye our obedientnesse by liuing vprightly among men none of vs must bee giuen to his owne peculiar profit but euery of vs must indeuour to serue other and mainteine mutuall honestie among our selues so as wee not onely absteine from deceite violence and crueltie but also leade a sober and modest life without loosenesse lewdenesse or beastlynesse That is the second poynt of our lyfe Now sith it is so that the commandement of the Saboth day is conteined in the first table it followeth that it belongeth to the spirituall seruice of God and that it concerneth not the charitie which ought to bee betwixt neighbor and neighbor And why then is it treated of in that place It is all one as if our Lord should say This Saboth day shall serue you for an ouerplus that your manseruantes and womenseruauntes may haue some ease as well as your selues Not that that was the drift of Gods purpose his chiefe intent was not y t there should be a day in y e week wherein meÌ„ should cease froÌ„ labor y t they might take breath not be continually ouerhaled so as they shoulde be tyred y t was not the cause which moued God to appoint the Saboth day But his ordeining of it was to do y e faithfull to vnderstand y t they ought to liue after such a holy maner as to rest from all their owne lustes and desires that God might worke wholy in them Also here is a verie excellent benefite as men terme it Behold saieth our Lord in as much as ye haue this warrant among you that I do sanctifie you see that you also indeuour to giue your selues vnto mee For loe this thing shal doe you seruice and it is to your profite that is to wit your housholde shall not bee alwaies ouerhaled for your menseruants and your womenseruantes and your cattell must haue some rest Therefore ye shall haue this as an ouerplus Nowe wee see why here is expresse mention made y t the Iewes had bin bondseruantes in Egypt and therefore y t they ought to haue regard of such as were held as prisoners vnder their hand For whereas Moses speaketh of menseruants womenseruants he meaneth not y e maner of seruice that is common among vs nowe adayes for in those dayes seruantes were slaues and they were held downe like Oxen Asses they were handled so roughly and vnkindly as was pitie to see God therfore telleth y e Iewish people y t in keeping the Saboth day they should euen benefite prosper their owne houshold So little cause haue you saieth he to repine at the time that I haue reserued to my selfe in taking one of seuen y t if ye were not ouercruell and tyrannous to such as are at your deuotion ye would see that the same day is to your benefite If ye had no further regard than to ciuill order that is to wit that in that day your seruauntes shall haue some refreshing it ought to perswade you thereunto But ye must vnderstand that I haue not ordained it alonly for your housholdes sake but to the intent ye should bethinke ye of the thing y t I haue told you namely that in as much as ye be sholed out from the Infidels you must be to mee a kingly priesthood so as you must seeke nothing but to serue me in all soundnesse and purenesse of conscience Exo. 19.5.6 Haue yee once that regard ye shall perceiue that the same day will yeelde ye moreouer some earthly commoditie but yet is not that the thing which you must seeke thereby To bee short ouâ— Lorde sheweth vs here y e same thing which is auowed by Iesus Christ which is that if wee seeke the kingdome of heauen â—att 6.33 all other thinges shall bee cast vppon vs. For we beare our selues on hand that if we seeke the heauenly life we shall starue for hunger it wil be a meane to turne vs out of all our coÌ„modities To be short the deuil comes alwaies temptes vs to mislike of Gods seruice vnder this pretence guile that if wee giue our selues to the seruing of God wee must starue for hunger so as we shall bee in rufull case all the world will forsake vs. But surely we cannot serue God vnlesse we be bereft of our own affections shake off the worldly cares that presse vs too sore Neuerthelesse wee must repose our selues vppon the blessing that is promised vs which is that if we seeke the kingdome of God we shal be blessed euen in these transitorie things so as our Lord will pitie vs giue vs all thinges which he knoweth to be requisite for this present life only let vs but waite vppon him for the things which we caÌ„not attaine to by our own power policie That is y e thing which is shewed vs in this place Now this saying ought to serue vs continually for a spurre to make vs goe foreward with the things that God commandeth vs. For the chiefe thing that staieth vs from ruling and directing our life in the obedience of God is that being too much wedded to our selues we thinke y t this thing or that thing will be more for our profite and whatsoeuer come of it we will needs lay for our own commoditie for the things that pertaine to the world Wee see here y t men cannot finde in their heartes to follow God but rather shrink away froÌ„ him drawe cleane backe from his law bicause y t to their seeming if they should serue God they should neuer thriue But that is such a shamefull thanklesnesse as inhaunceth their rebelliousnes a hundredfold more What is to be done then Let vs marke well y t we can neuer serue God w t a free cheerful heart except we be fully resolued y t he wil prouide for vs al our life long not forget vs as is said in the person of Iosua Iosua 1.5.6 He.
For wheras we be nowe corruptible and tende to corruption by death we shall then be clothed again with such a newe nature that y e thing which is now corruptible and transitorie in vs shall become newe and vncorruptible when we be renewed after y e likenesse of our Lord Iesus Christ. Thus ye see what we haue to remember yet further in that God sheweth him selfe to haue such care of them that are deade As touching the things that are spoken here concerning the priests we neede not as nowe to stande verie long vppon them but it will suffice to speake a word or twaine thereof Moses saith that they were ordeined to blesse in Gods name that is to say to make publike prayers True it is that wee at this day haue the same office of making praiers in the name of y e whole church and that the people must say Amen as S. Paul saith in the xiiii of the first Epistle to the Corinthians but there was a speciall consideration of this matter in the tribe of Leuie in the priests of the Lawe namely that they bare the figure of our Lorde Iesus Christ who is our aduocate and our mouth as it were Forasmuch then as it belōgeth to our Lord Iesus Christ to offer vp our requests to God our father bicause they can neuer bee acceptable to God but for his sake neither are we worthie to preace vnto God except hee leade vs and make way and meanes for vs Therefore in the time of the Lawe the Priestes blessed the people that is to say they made the publike prayers for them Againe there is another thing namely that their blessing of y e people was a witnessing of Gods fauour and loue towardes them And that also belongeth to our Lord Iesus Christ howbeit that the same pertaineth not to himself alone but also to al the preachers of the Gospel Whē we preach Gods mercie the blessing of God is vpon al them that harken to vs. For it is all one as if God himselfe came to declare his fauour towards vs and y t for asmuch as wee be reconciled vnto him hee intendeth to take vs into his keeping Seeing then that the doctrine of the Gospell importeth such thinges wee see that all the Shepheardes of the Christian Church doe blesse the people But this is not because they are figures of our Lorde Iesus Christ but because of the charge that is committed vnto them They doe indeede represent his person as his officers but in the time of the Lawe this was of force that the Priest during the continuance of those shadowes did after a sorte supply the roome of our Lorde Iesus Christ vntill hee was come That then was meant by blessing the people in the name of God as we see our Lorde Iesus Christ himselfe hath declared For hee blessed his disciples by laying his handes vppon them Luk. 24.50 Act. 1 4◠Therefore let vs resorte to him as oft as wee thinke vppon our owne cursednesse that is to say forasmuch as wee knowe our selues worthie to bee reiected of God and to bee as it were accursed because there is nothing but vtter wickednes in vs Let vs flee to our Lord Iesus Christ. For if God gaue that remedie to his people vnder the Lawe of being blessed by the priestes who were but mortall men shall wee mistrust that our Lorde Iesus Christ hath not sufficient power to doe away all our accursednesse so as God shall looke fauorable vppon vs and receiue vs as his children Then let vs hardily giue eare hereunto and rest vppon it with full trust And when wee bee about to pray let vs assure our selues that wee haue an aduocate who will make vs to finde fauor And let vs not alledge as the Papistes doe I am not worthie to pray to God but let vs bee sure that our Lorde Iesus Christ calleth vs to him Trueth it is that wee ought to perceiue our owne vnworthinesse howbeit not to make vs to raunge away when wee pray vnto God or to cause vs to seeke long windlasses as who shoulde say Such a Saint shall bee mine aduocate or such a Sheesaint shall bee my patronesse but to direct vs to him which is giuen vs of God his father namely to our Lorde Iesus Christ. Thus much concerning the blessing Now the seruing of God imported the sacrifices and all the rest of the ceremonies And at this day they that are appointed ministers of Gods woorde haue the administration of Sacramentes because it is an appurtenance to Gods worde and doctrine which they bring but our Lorde Iesus is hee that hath made the onely and euerlasting sacrifice whereupon wee must rest And herein wee see the foolishnesse that is in the Popedome for the Priestes will needes counterfeit his sacrifice saying thus O beholde the tribe of Leuie was appointed to serue God Yea but we must consider what maner of Sacrifice God requireth and alloweth at this day Will hee haue vs to slea Bullockes Sheepe Lambes and such other thinges No verily But Saint Paul sayth that the sacrifices which the Shepheardes of the Church must offer to God Phil. ◠17. Rom. 15.16 are mens soules whome they winne by the preaching of his worde Those doe they dedicate vnto God and that is the seruice which hee lyketh of This is a part of that seruice of God which is spirituall And therefore let vs marke that wee must let Iesus Christ alone with that which the holy scripture reserueth vnto him Namely the offering vp of himselfe once for all Act. 13 3◠to purchase vs euerlasting forgiuenesse of all our sinnes and the making of vs cleane and pure yet still before God Now then there remaineth nothing but this onely that wee be confirmed in the power that is brought vnto vs by his death and passion And howe may that bee By the vse of the sacramentes When we receiue the Supper wee make not a newe sacrifice as the Papistes were woont to doe in that diuelish abhomination of their Masse but we protest that God is at one with vs when we be grounded in the death and passion of his onely sonne and that we be partakers thereof and our present receiuing of the bread and wine that are giuen vs is all one as if we were fed with his body and bloud as with meate and drinke Thus ye see how we ought to apply the thinges to our instruction which are spoken here concerning the sacrifices that were to bee offered to GOD by the priestes of the Lawe Now let vs proceede with that which Moses addeth here He saith that the Priestes shall resort thither with the gouerners and Iudges of the Citie and take a young Heckfar or Bullocke as they terme it here and cut off the necke of it yea and that in a valley saith he as in a secret place and namely in a valley that is barreine and vntilled as in a desert place This circumstance is set
fantasies of vaine presumption come with lowlines to seek y e grace of my spirit and then ye shal be sure y t. I wil alwaies vphold you by my goodnes from day to day confirme you in my feare and make you to walke in my waies so as I wil not lay to your charge y e faults of your works they shal not hinder my blessing toward you not y t you should not confesse your transgressions alwaies acknowledge before me y t you are faultie but that your sins shal not bee laide to your charge although there be occasion why that they should bee called to reckoning and to be reptoued by me Loe there the second voice of God to the which we must hearken if wee desire to become partakers of the blessings y t be here conteined But by the way we haue to note for a conclusion y t although the faithful be exempted from the curse of God and that he wil not deale rigorously with them but rather vphold them and make them to inioy the blessings which he hath promised in his law as though they had fully accomplished y e same yet ceasse they not to suffer many stripes of his rods our Lorde chastiseth them continually exercising some after one maner and some after an other so y t al are smitten And al the chastisements which God sendeth vs bee curses euerychone of thē I meane as to outward apparance If we be sick if we be hungrie or thirstie if we be tormented in this present world if we be troubled and persecuted al these are y e curses of God Our enemies scoffe at vs we bee in reproche in pouertie in vexation in many anguishes one is troubled in his house by his wife an other by his children and an other by his neighbor finally the faithful be many waies depriued of y e blessings of God It is sure so Howbeit this letteth not but y t we be euermore blessed of him by reason y t we haue a continual tast of his goodnes to allure vs vnto him Let vs therefore note well y t when he cutteth off his blessings and giueth thē not as we do wish the same is for our profite because he seeth we haue need of some quickening vp to make vs to come vnto him And forasmuch as euery of vs do fal asleepe in our sinnes God is faine to waken vs and to make vs feele that so soone as we withdraw vs from his seruice he wil in likewise absent himselfe from vs and that his grace shal be taken away from vs and wee stand dispossessed of the same◠howbeit neuer so vtterly but y t the blessing of God shal alwais surmoūt so as we may ioy therein acknowledging him to be merciful wayting vpon his fatherly goodnes more amply to be shewed when he shal take vs hence againe to himselfe Thus ye see howe we may possesse and enioy the blessings of God which are set forth for vs in his lawe insomuch that although our Lord doth enterlace the same with many afflictions and many corrections as though he had cursed vs his so doing is but to prouoke vs day by day to repentance to keep vs from falling asleepe in this present worlde as we wel know y t our delightes make vs drunken vnmindful of God except hee constraine vs by pricking and spurring vs foreward Thus yee see how the thinges which at the first sight seemed contraries agree very wel And in y t respect doth Moses say y t these blessings shal light vpon vs encompasse vs round about as if hee had saide y t we shal alwaies be sure of Gods fauour yea euen so sure of it that it shal neuer faile vs if wee serue him For the word Encompasse or to light vpon vs doth import that y e grace of God is not fleeting as though it fel at al aduenture as though we could not catch it soone ynough No saith hee You shal be encompassed therewith And therefore let vs assure ourselues of the goodnes of our God and y t it shal neuer faile vs so that we for our part do come vnto him But let vs note well that wee can neuer come there vnlesse he drawe vs vnto him And that forsomuch as we bee subiect to so many infirmities and vices he by his bearing with vs sheweth vs y t we must haue our recourse to his free goodnesse for the forgiuenesse of our sinnes by the reconciliation that hee hath made in our Lorde Iesus Christ and that we in streyning ourselues to doe well shall perceiue that the goodnesse of God ceasseth not to bee free vnto vs without owing vs any thing at all Nowe let vs fall downe before the Maiestie of our good God with acknowledgement of our sinnes praying him to make vs feele them better than wee haue doone that beeing beaten downe yea and as it were drowned in despaire wee may bee drawen to the faith in our Lord Iesus Christ and knowing that wee bee altogether emptie and naked of al goodnesse let vs beseech him to renue vs by his holy spirit euen till wee be fully chaunged and that wee may bee more and more encreased in his graces so that wee may haue testimonie that GOD regardeth vs and is neere vnto vs yea and dwelleth in vs that we may bee so confirmed in his adoption that wee may alwaies waite for the heauenly inheritaunce and not be weary in this worlde to walke in his obedience That it may please him to bestowe this grace not only vpon vs but also vpon al people and nations of the earth c. On Wednesday the xj of March 1556. The CLIIII Sermon which is the second vpon the eight and twentith Chapter 2 And they shall come vpon thee c. 3 Thou shalt be blessed in the Towne and blessed in the fielde 4 The fruite of thy wombe shal be blessed and the fruite of thy grounde and the fruite of thy Cattell and the encrease of thy kine and of the flockes of thy Sheepe 5 Thy basket shall bee blessed and thy store 6 Thou shalt bee blessed at thy comming in and blessed at thy going foorth 7 The Lorde will make thine enemies to fall before thee which doe rise vp against thee if they come forth against thee one way they shall flee before thee seuen wayes 8 The Lorde will commaund his blessing to bee with thee in thy Cellers and in all that thou puttest thy hande vnto and he will blesse thee in the Land which the Lorde thy God giueth thee IT is to bee meruelled that men cannot bee persuaded that they shall prosper by well dooing But it proceedeth of vnbeleefe because they doe not acknowledge their life to be in the power and direction of GOD and that it is his peculiar office to gouerne vs. For if wee were well assured that all creatures bee in the hand of God and also that hee hath care of vs it is
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
bee wonne by vs then shall our mildenesse and gentlenesse turne to burning coales against them wherewith they shall bee consumed Besides this the Lorde will maintaine our innocencie and when he seeth that wee haue not assailed those at whose handes we demaund not any thing but rather haue laboured to ouercome euill with dooing good let vs not doubt but he will assist vs with his succour There is this further that Moses termeth it The word of peace when men abstaine from all euill dooing and offer all right and reason which wee ought to marke well for many will say that they desire nothing but peace howbeit that is but to their owne profite and to their neighbors losse and that is no meane of peace in deede Desire wee then to bee at peace Desire wee to haue agreement with them that dwell with vs Let vs on our side deale vprightly let vs abstaine from all wrong dooing let vs greeue no man let vs drawe no mans goods to our selues let vs yeeld euerie man that which is his due Lo what peace is And herein wee see that all the faire protestations which they make that are giuen to rauine and extorsion are but lyes For the holy Ghost hath tolde vs here that there is no word of peace but where vprightnesse and iust dealing is obserued so as no man is vexed in any wise And like as wee must indeuour to bee reasonable towardes our neighbours to maintaine friendship with them so if they offer vs reason wee must looke that we refuse it not For if wee bee vnmeasurably hard to bee contented the thing must needes be performed in vs which is written in the Psalme Psal. 109.17 that is to wit he refused blessednesse and it is farre off from him therefore shall cursednesse couer him as a cloake and it shall sticke fast to his flesh and to his skinne Would wee then that God should blesse vs and cause men also to beare vs fauour and friendship Let vs on our behalfe seeke blessednesse to the vttermost of our power and when wordes of peace are offered vs let vs not goe seeke occasions of controuersie to stirre vp strife and debate Thus ye see what wee haue to marke vpon that text Nowe let vs come to that which Moses addeth He saieth That Sehon King of Hesebon woulde not giue the children of Israel leaue to passe And why For the Lord saieth he had hardened his spirit and made his heart stubborne I haue told you alreadie that although God foresee that the message of peace shall not preuaile yet he ceasseth not to send it But here Moses expresseth yet a further matter that God hardeneth mens hartes And in the ende he addeth moreouer that he doeth it of purpose to ouerthrowe them and destroy them which is much more Nowe this is verie straunge geere at the first sight And that is the cause why men haue gone about to alter these textes but in so doing they haue marred them for it is all one when they would set such a glose as this vpon it that Gods hardening of Sehons heart was no more but his promising that hee should become hard hearted and that he letted not the hardnesse and stubbornnesse of his hart that is to say he did let Sehon alone when he shewed himselfe stubborn These are too feeble shiftes For when as the scripture saith expressely that GOD hardened it fathereth the verie worke it selfe vpon him Againe wee see how it saieth Thou Lord hast done it and that in mo places than onely in this Thinke wee that the holy Ghost wanted wordes wherewith to vtter his meaning when he saide I will harden Pharaos heart Exod. â— â— and beholde God hath hardened him And againe when he saieth in the Psalme that the Lord turned conuerted their heartes vnto stubbornnesse Psal. 105 when they rose vp so against Israel If men should flee alwayes to this glose God saieth that he will harden that is to say he will not hinder or impeache the hardening to what purpose were that Wee see it is a fond kinde of dealing and the word Turne sheweth it well Behold God turneth the heart Whereas mens heartes were plyable and disposed to courtesie God turneth them and maketh them to be inflamed with hatred so as they be the first that begin the warre And what meaneth that So then vnlesse wee meane to dally and mocke with the holy scripture we must not seeke such shifts but rather consider after what sort it is that God hardeneth mens heartes and yet notwithstanding is not guiltie of the hardnesse that is in meÌ„ nor can or ought to bee charged with the euill Wee must come to that point For let vs marke that although God harden mens heartes yet men faile not also to harden themselues And these two things may agree very well that is to wit that a man shoulde harden himselfe in his owne naughtinesse and yet not without Gods working in such wise as the euill proceedeth not of him ne ought to bee imputed to him as I said afore And to proue that men themselues ought to beare the blame and condemnation of their hard heartednesse there needeth no long discourse to bee made for euery man carieth his owne inditement readie framed in himselfe As howe Euen the wickedst sort doe giue euidence against themselues and although all the world would excuse them and that both great small did acquit them yet haue they a hartbiting within them which maketh them to perceiue that whensoeuer they offend or sinne they doe it willingly of their owne accorde of a certaine lewdnesse and with their owne wil. There is not that man which knoweth not this Euen the greatest despisers of God that are say I euen they that are become as brutish as is possible to bee haue the said brondingyron searing within them so as they knowe that their sinnes come of nothing else than their owne selfe mouing and of their owne cursed and wicked affection Seeing then that men doe feele themselues guiltie there needeth no more disputing vppon that poinâ— But now let vs come to the second point that is to wit how it is that God hardeneth men without being partaker of their sinnes Let vs marke that sometimes the causes shall be apparant And whensoeuer God punisheth men wee must needes confesse that hee doeth it iustly marke that for one poynt Now one of the meanes which he hath to punishe men with all is that hee blindeth them that hee hardeneth their hartes that hee sendeth them the spirit of giddinesse that hee deliuereth them vp to Satan These then are signes of Gods wrath and vengeance And therefore if there were any cause going before wee must glorify him And why for hee doeth the office of a iudge and for so doing there is no cause to carp and snap at him It is sayd that God will send the spirit of drowsinesse vppon men 〈◊〉 19.14 â—â—m 1.28 And why
aboue all nations and there shall not bee either male or female barren among you or among thy Cattell 15 The Lord will take from thee all diseases and all the euill plagues of Egypt which thou hast knowen Hee will not lay them vpon thee but vpon all those that hate thee WE see here againe the thing that hath bin treated of alredy heretofore namely that God indeuoreth to drawe vs to him by gentlenesse It were enough for him to shew vs his will howbeit forasmuch as our nature draweth the cleane cōtrary way he setteth his promises afore vs to win vs withall to prouoke vs to serue him the better Therefore whensoeuer God promiseth to blesse vs to mak vs to prosper so we serue him thereby we be put in minde of y e singular goodnesse loue which he beareth towardes vs. For is he bound to doe it Nay ought not euery of vs to streine our selues yea euē aboue our power to serue him Are we not bounde thereto by nature Yes and therefore let vs marke well that whereas God voutsafeth to tel vs that if we serue him he will be fauorable and mercifull vnto vs his so dooing proceedeth of his own meere freegoodnesse And if that moue vs not the worlde may see what our vnthankfulnesse is But yet by the way let vs marke well y t his promises should stand vs in no stead if our Lord supplyed not our defaults I mean euen whē we be best minded to serue him for else should we come farre short of y e perfection y t is required of vs. All his promises then should nothing boote vs if he did not beare with vs and so is he faine to vse dubble grace towardes vs. Howbeit to y e intent y t things may be the better vnderstoode let vs see first of all how it may agree y t God should blesse vs of his owne free goodnesse make vs to prosper yet notwithstanding match it with this condition y t we serue honor him For at the first sight there seemeth to be some disagreement in it If God loue vs without respect of our deseruinges there ought to be no iffes nor conditions in the matter But he putteth them to it as we see in this text yea all the whole scripture is full of the same doctrine 〈◊〉 19.29 Rom. 2.6 Apo. 14. namely that God recompenceth euery man as they shall haue serued him How can it thē be that God should both haue respect of our life also loue vs of his owne free mercy Let vs marke well the wordes that Moses vseth here For he sayth that God will performe his couenant and mercy according as he hath promised if he be honored and serued In saying that God will performe his couenant and mercie he sheweth v◠well that we must not begin at our owne seruice as though we would bring any thing vnto God to moue him to loue vs For whereupon is his couenant grounded Euen vppon his mercie Now thē let vs see what his mercie is whereto it ought to be referred First of all it is his chosing of vs. Although wee be vttterly froward deserue to be shaken off at his hand yet doth he take vs into his fauor Thus is it already a great and inestimable mercie that although God find vs lost and damned creatures yet he vouchsafeth to take vs for his people aduauncing vs to such dignitie as to be of his houshold and Church Now when he hath so begun he must be faine to hold out still that is to say he must be faine to like well of vs continually by reason of the same free fauor which he beareth vs and all for our Lorde Iesus Christes sake So then God maintaineth his mercy towards vs bycause he pitieth our wretchednesse and miserie And although we be not worthie to be receiued yet doeth he accept vs. And wherefore Because he loueth vs in the person of his only son Eph. 1.6 But there is yet more that is to wit y t he vseth mercy towards vs in bearing with our imperfections and by that meanes accepteth our seruice so that although it be faultie and haue always some blemish in it yet notwithstanding he admitteth it of his owne goodnesse Now we see what the couenant importeth which Moses speaketh of here namely that first and foremost God receiueth vs to mercye euen without finding any thing but vtter cursednesse in vs. And secondly that he continueth his fauour towards vs for loue of his only son notwithstanding y t he might find iust cause in vs to shake vs off and to hate vs. And thirdly that he accepteth our workes taketh them for good so as although they be as ye would say but halfe done and haue alwayes some faulte mingled with them yet notwithstanding he ceaseth not to admit them as if they were righteous and sound and all by vertue of the said couenaunt as I saide afore Now then we see it is no incōuenience y t God should blesse vs and make vs to prosper when wee haue serued him and yet notwithstanding that his louing of vs should bee not for any woorthinesse or desertes of ours but for his owne free goodnesse sake without any other reason that wee can alledge than that he hath chosen vs and made vs partakers of the righteousnesse that is in our Lord Iesus Christ that thereby all our filthinesse may be couered and hidden But as soone as the ignoraunt sort doe heare of the woord Condition they beare themselues in hand that God maketh some payment that when he sheweth vs any fauour he doth it in recompence of our desertes And by that meanes the wretched Papists doe blind themselues with vain presumption quite ouerthrow thēselues by perking vp after that fashion against God therefore they must at length be cast downe in their ouerloftines For whereunto do they leane Beholde say they God telleth vs that he will blesse vs if we serue him therefore it followeth that all the promises which he maketh are conditionall Yea but they haue ill studied the holy scripture when they cannot discerne betweene the promises as they be set downe in the Lawe and the thinges that God addeth to thē to supply our default For if wee take the promises so rawely that is to wit that God will blesse none but them that serue him wee shall all of vs bee shut out from hope For which of vs serueth God with all his heart and with all his soule as God hath expressely commaunded vs Nay contrariwise we drag backward and by nature wee be deadly enemies vnto him because all y e thoughts and affections that are in vs doe fight against his will Rom. 8.7 Then are wee so farre of from being able to serue him as wee should doe that wee make war against him and cease not to prouoke his wrath against vs. Nay verily euen when God hath reformed vs by his
prouide for vs al thinges that are necessarie wee ought thereuppon to conclude much more stronglie that when hee hath taken vs out of this present worlde hee will then powre vppon vs the Riches of his goodnesse in other manner of sorte than wee be nowe able to comprehende Indeede wee haue in this life some small shewe thereof but the aboundant accomplishment of the same shall bee in the kingdome of heauen Thus ye see what wee haue to consider in that our GOD deliuereth foorth his promises to traine vs the better to serue him of free good will Neuerthelatter howsoeuer the worlde goe let vs marke that all the promises which God maketh vs vppon condition stand vs in no steed as it was told you yesterday if wee stay there For why Truely God is faithfull and his speaking is not to deceyue vs but yet let vs looke to our selues What is hee that so dischargeth him of his duetie that hee may hope to bee blessed of God It is not saide You shal bee blessed in keeping part of my law but it is said in the text If you heare my voice and be diligent in keeping all my commaundementes and fulfill them all then I will blesse you Nowe that men endeuour themselues in all that is possible to keepe the lawe of God I speake not of their owne power or naturall motion For so farre off are they which bee not regenerate by the holy Ghost from atteyning to serue God that they canne no skil so much as to conceyue a good thought What is the inclination of man but a striuing against God and all his righteousnesse So long as men followe the leading of their owne spirite 〈…〉 .3 〈◊〉 1.5 they doe nothing else but fight against God as vtter rebelles to his whole wil. To bee short 〈…〉 .3.5 we bee not apt as Saint Paul sayeth so much as to thinke to doe well To thinke is a verie small thing and yet Saint Paul cutteth vs off from that power and sheweth that wee bee so corrupted and frowardely bent that in all thinges wee drawe contrarie to that which God commaundeth vs. Insomuch that euen when God hath reformed vs by his holy spirite and changed our malice and rebellion whereunto wee bee wholie inclined yet can it not bee saide that wee procâ—ede to the obeying of him in all perfection for there is alwayes some infirmitie to let vs so that in steede of running wee doe but halt and trayle our legges after vs in steede of going right forwarde wee â—eele from one side to an other and it happeneth often to vs to trippe and to stumble as euerie man may well finde in himselfe Howe then can wee hope to bee blessed of our GOD beeing so farre wide from keeping of his lawe That is the cause why I sayde that all the promises which bee vppon condition are vtterlie vnauaylable and shall neuer come to their effect if God shoulde rest vppon that point In deede this matter was expounded yesterday and this place was expresly alleaged by Saint Paul where it is sayde that if saluation come by workes Rom. 4.14 and the inheritaunce proceede of the lawe then shall there bee no performance of the promises For wee doe faile on our part and therefore the couenant is voide that God hath made with vs yet may it not hereby bee concluded that God mocketh vs in setting downe these promises as the Papistes doe at the first dash starting out of their boundes and playing the madde men For when it is saide that all the promises conteyned in wholy scriptures bee not effectuall otherwise than by meane of the forgiuenesse of our sinnes through the free goodnesse of God and that wee are iustifyed by faith onely What say they Seeing it is saide I wil blesse you so you serue mee and honour mee it seemeth that God vseth but hypocrisie and maketh a daliaunce with men To what purpose saith he so Thus do the Papistes accuse GOD of falsehoode and blaspheme him if they be not able to deserue the promises which hee hath made them For otherwise they thinke it is but a mockerie to make men beleeue that he woulde blesse them But let vs beware of such maddenesse and let vs rather vnderstande to what ende God hath giuen his promises vnto men and wee shall see that it is not in vaine I saide heretofore that God hath shewed his great goodnesse in humbling himselfe so louingly vnto vs. We perteyne wholy to him wee are altogether his and yet woulde hee not simplie commaund but commaunde with promises and gentlenesse to win vs. If a man doe hereupon replie and say What doeth it profite vs Truely it profiteth vs nothing at all if wee stay there but wee must goe further When wee heare the promises that God hath offered vnto vs see that all his seeking is to winne vs through loue and that hee meaneth not to enforce vs through necessitie it condemneth vs of vnthankefulnesse if we bend not ourselues wholy towardes him But wee cannot doe it Wherefore Are wee then excused No. For it is our owne naughtinesse that doth let vs. Iames. 1.14 Euerie man shalâ— condemne himselfe saith Saint Iames because there is nothing that prouoketh vs to euill but the concupiscence of our owne fleshe Seeing then that the fault is in vs wee must make no more allegations and here yee see wee bee confounded before God Thus then haue wee cause to bee twise the more lowely First of all for that wee bee so leawde that Gods goodnesse mooueth vs not to come neere him and to put our selues vnder his leading And secondlie for that we search not out the bottome of the sinne that is in vs after this manner Alas seeing I haue euerie day so in numerable thoughtes so many desires and motions such store of affections which serue altogether to turne mee away from that good whereunto God doeth call mee by reason whereof I ceasse not to offende God in all thinges so as nothing can bee drawen from mee but vtter euill all offence and al iniquitie alas in what taking am I Men when they see this must needes feele themselues double confounded And when they haue well examined themselues they must needes bee driuen to thinke thus Well God hath layde before mee all the meanes that I can wish for to attayne saluation if I were not altogether corrupt and peruerse And now cannot I pleade ignoraunce seeing that the lawe is giuen vnto mee and the way shewed mee howe I ought to gouerne mee and howe to leade my life And to the ende that I should bee the more willing thereunto my God trayneth mee to it by gentlenesse promising that I shal bee rewarded for seruing him Is it so What is then to be done I must not in this case make any further protestation nor stande pleading any more against GOD for I am too much too blame already Now when men finde themselues thus condemned then are they forced
Papists did wel in their dalying so with such pelting stuffe were God euer the more bound vnto them for it It woulde behoue them to consider first before what notarie that euidence did passe For it is not for vs to bridle him or to tie him to y e stake or to subdue him to our fantasies It must proceed of his own good wil. Now then what saith hee When you shal haue kept al my coÌ„mandements theÌ„ shal these blessings come vpon you Let euery of vs looke how he hath kept y e coÌ„mandements of God Let y e Papists brag as much as they list can they say y t they haue accoÌ„plished y e hundreth part of theÌ„ If they haue kept one of Gods coÌ„mandements they haue offended him in a hundred sins for it if there be but one fault coÌ„mitted though it be neuer so litle a one they be faultie in al according as S. Iames saith he y t faileth in any one only point Iames. 2.10 is a breaker of y e whole law Seeing then y t they bee offenders they are depriued banished from al the blessings y t God hath set forth yea euen y t concerne but this present transitorie life much lesse therefore are they able to win y e kingdome of heauen as they imagin being not able to deserue one morsel of breade to put into their mouth Thus are they shut out of al. And why For God hath not promised any thing but vnto them that keepe al his whole law How shal we do then We must heare God speake after an other fashion to wit we must harken vnto him speaking of the free promises which hee offereth vnto vs in our Lord Iesus Christ. God in y e holy scripture vseth a double speach And wheÌ„ I speake of double speach I meane not y t he doâ—bleth on his part or y t he is contrarie to himselfe or y e one saying of his is repugnant to an other for God keepeth alwaies at one stay and as I haue said afore hee changeth not all y e speeches y t proceed from him do very wel agree together without any contradictioÌ„ Neuerthelesâ— as touching his law there he hath spoken as a Iudge not as a father In his law he speaketh as a Iudge saying He y t liueth as he ought shal not bee deceiued he shal not leese his labor for when you haue done me seruice I wil cause you to prosper After such maner doth God speake in the person of a Iudge And when wee haue receiued this word behold we are confounded howsoeuer the case standeth And wherefore For that in stead of abilitie to obteine the grace y t is offered vnto vs wee ceasse not to kindle Gods wrath against vs and therefore we be all damned What is to be done then God commeth speaking as a father and saith Well then I am contented to forbeare this rigour of mine which I might execute vpon you by my law howbeit y t the same is not ouer great for I haue applied my selfe so far vnto you as to promise that which is not your due I haue bin willing as it were to entice you by amiable meanes but I haue wonne nothing therby because of your frowardnes What remedy then I come now to tel you y t if you wil beleeue in my Son I wil release you of al your debts If you will receiue him for your Shepheard y t he may guide you quietly you shall perceiue y t I desire not to win you otherwise thaÌ„ by gentle friendly dealing as if I should say Come vnto mee I will forgiue you al your sins accept you into fauor And albeit y t you are miserable creatures deseruing vtter damnatioÌ„ yet wil I quite forget bury al your offences when I haue so doone I promise to beget you anew by my holy spirite and this grace shal bee giuen vnto you by meanes of mine onely son if you labour to come vnto him And therupoÌ„ although you be driuen to striue against many temptatioÌ„s and y t at y e first encounter ye haue not ful victorie ouer them but that ye be encompassed with many spottes and vices still yet will I not lay any of al these thinges to your chardge I forgiue you your sinnes and the good y t you doe shal bee acceptable to mee thorow my fauour although it deserueth it not Loe heere the second order of speeche that God vseth vnto vs in the holy Scripture Let vs marke therefore that when we heare the voyce of our GOD and knowe what wee owe vnto him and haue hearde the promises that he hath made vs in his lawe we must needes rest there confounded and condemned forsomuch as none of al those things can auaile vs by reason of our vnthankfulnesâ— wherupon we must haue our refuge to the free mercie which is offred vnto vs in our Lord Iesus Christ hearken vnto God when he speaketh vnto vs which thing he doth both in the Law in the Prophets and in y e Gospell saying I of mine owne mere goodnes am become your Sauiour you must seek your saluatioÌ„ froÌ„ somewhere else than in yourselues For the redeemer which God promised was euer had in mind y t men might rest theÌ„ vpoÌ„ him And for y t cause were the sacrifices ordeined in y e time of the law For although Christ was not yet vttered openly to the worlde yet did the Iewes vnderstand y t all the hope of their saluation depended vppon their reconcilement to God by meane of the sacrifice y t was to be offered They brought brute beasts to the Temple was that to cleanse y e vncleannes of their soules No for what can corrupt bloud doe what shal stinking greace do can those things purge y e soule of her iniquitie No truely But vnder those figures the Iewes saw how they should be deliuered from the curse of God admitted into his fauor and y t al their life should be acceptable vnto him And nowe haue wee a more sure testimonie thereof in the Gospel for there we see the thing it self fully accomplished vnto vs namely y t although we haue not kept y e commaundementes of God yet Iesus Christ hath kept theÌ„ And wherefore was it Because hee was subiect to it No. But hee became subiect to the law yea but y t was for our sakes So then let vt haue our recourse vnto our Lord Iesus Christ and let vs heare God speaking in such a phrase whereby he doth not only say these be the things y t I commaund you and if ye do them theÌ„ you shal prosper be blessed but also where hee saith Beholde I am your father come vnto me but come in the name of my only Son whoÌ„ I haue appointed to be your mediator acknowledge y t there is nought else in you but corruptioÌ„ and trust not in your own power nor in your own freewil but casting away all foolishe
Gods worde and haue but an opinion of it as who woulde say the thinges that are conteined in it haue some reason but yet wee doe but coniecture so what a thing were it What certaintie shoulde wee haue of God or of any of all his vertues for the which hee is to bee glorified Wee shall bee alwayes in a mammering And so wee see of what importance this saying is where Moses termeth God True For hee woulde haue vs to learne to yeelde such authoritie to his worde as it may benefite vs and that as soone as wee heare God speake wee shoulde bee fully resolued and perswaded that wee shall not bee disappointed in following all that hee saieth to vs and in beleeuing the same By this meane then wee may consider all Gods workes so as wee shall haue a lampe to guide vs and to giue vs light that wee may not runne reeling in continuall doubtfulnesse But forasmuch as Gods worde is the infallible trueth to vs wee shall haue a stayed iudgement concerning the thinges that are saide vnto vs and wee shall trust in God not as the heathenish sort doe who bee shaken from it out of hande because there is no steadinesse of faith in them but wee shall haue a good staffe to stande by so as Gods trueth shall fence vs against all distrust against all grudging and against all thinges that may turne vs from the glorifying of him And therewithall wee shall also haue a good foundation of our saluation when wee once knowe that God is True For if wee imbrace not the thinges that God doeth what will become of vs There is nothing but damnation in men and the more they trust in themselues the more must they needes bee confounded Then can wee not conceiue any hope of saluation vnlesse wee bee well assured that God foadeth vs not with wordes without effect but that wee knowe him to bee faithfull and trustie so as if wee haue but a worde of his mouth it is as good as if our saluation were already shewed And thereuppon hee saieth further that there is no wickednesse in him but that hee is iust and faithfull It shold seeme y t Moses speaketh too coldly of God in this place in saying There is no wickednesse in him For who doubts of that Nay it is to cut off all the wicked imaginations that men deuise when they be not helde in awe so as they may yeeld to conclude that God is faitfull good and iust yea and voide of vnfaithfulnesse Aâ—d who accuseth him thereof But yet wee see howe that euen the holy Prophets were driuen to resist those temptations Lorde I knowe that thou art iust 〈◊〉 â— 1 〈◊〉 1.13 saieth Ieremie As much doeth Abacucke and they crie out so of purpose to shewe that they bee troubled with many incumberances when they see things so out of order in the worlde There then wee see howe they had easily beene caried away to blaspheme God and to deeme some vnrighteousnesse to bee in him if they had not beene restrained And so wee see that it is not without cause that Moses saieth heere that God is true without wickednesse There is nothing in him saieth hee but the same is praise worthie insomuch that when wee speake of his trueth and righteousnesse we must exclude all wisedome power of man And to be short he must be praised without exception and not after the common manner of men And that is the cause that when Gods word is spoken of in the Psalme it is saide to be like siluer tried seuentimes in the fire after it hath beene molten and all the drosse of it taken quite and cleane from it At the first sight this similitude may seeme to vs to bee but colde But let vs looke a little vppon our selues and we shall finde that our wits doe tickle vs incessantly insomuch that when wee haue confessed God yea euen without dissimulation to be true yet when wee come to his promises euermore we will haue some reply and we will neuer be contented in our minds nor well at rest For we haue a leawdnes which holdeth vs back and hindereth vs that wee cannot glorifie God as becommeth vs. So then let vs marke that Moses doth not heere without cause exclude all iniquitie to the ende that when we speake of God and of any of all his vertues wee shoulde doe it with such reuerence and admiration as wee may not onely not accuse him of any vnfaithfulnesse and confesse that wee perceiue not any vice in him but also be throughly perswaded and resolued that there is such perfection in him as that there remaineth no more for vs to doe but onely to worship him yea euen though we conceiue not the highnesse that is hidden from vs. Nowe let vs cast our selues downe before the maiestie of our good God with acknowledgement of our faults praying him to take from vs al hardnesse and stubbornnes and to frame vs to the obeying of him that the preaching of his worde vnto vs may not bee in vaine but that it may profite vs so as wee may become good ground and serue in such wise to the glorie of our God as that the labour and paine which he shall haue bestowed vpon vs may not be in vaine but that all may redounde to the full establishing of his kingdom And moreouer that seeing it pleaseth him that our saluation should be matched with his glorie he will also so further the same as wee may bee incouraged by that meanes to giue our selues more and more vnto him 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 Friday the viij of May 1556. The CLXXIX Sermon which is the second vpon the two thirtith Chapter 5 They haue corrupted themselues before him by their sinne euen they that are not his children but a froward and wicked generation 6 Doest thou reward the Lorde so O thou foolish and vnwise generation Is not he thy father and thine owner is it not hee that hath made thee and fashioned thee 7 Remember the time past consider the yeares of so many generations Aske thy father and hee will shewe thee inquire of thine elders and they will tell thee YEsterday wee sawe why Moses speaketh here expresly of Gods truth For men had neede to be assured of Gods promises that they may holde themselues to them and rest vpon them and also to know that his worde is the rule of all perfection that they may receiue it with all reuerence And it is saide expresly that there is no vnrighteousnesse in him to the ende that men should learne not to measure him by their owne scantling as they be wont to doe For in asmuch as we comprehend not Gods iustice wee drawe it downe to ours by meanes whereof wee abace his maiesty too much Therfore if we will yeelde God his due honor we must separate him froÌ„
of controuersie as it doeth in our language 1. Sam. 4.19 but also to rule or gouerne to haue preheminence And that is the cause why it is sayd Such a one iudged that is to say gouerned or ruled And thereupon also doth the booke of Iudges take that name because the Iudges that is to say the gouerners had al the preheminence ouer the people Thus then we see what Moses meant in saying that Dan should be as a Lyons whelpe that is to say that although he seemed neuer so weake wanted wherewith to maintaine himselfe to y e worldward yet notwithstanding God would giue him strength he should be as a Lyons whelp that leapeth frō Basan it was the place that was assigned him for his portiō strēgthen himself in such wise y t he shuld be maintained defended To be short wee haue to gather vppon this place that our Lord if it please him will welynough preserue vs insomuch that although we be without defence vtterly vnfurnished of these inferiour helps so as we haue neither any great number of people nor great tiches nor great scope of ground yet we neede not bee afrayd for any of those things for God is able ynough to preserue vs so we put our trust in him Wil we then be safe sure We must not haue an eye to our own power for that is a thing that spyteth God kindleth his wrath insomuch y t when men thinke themselues well at ease because they haue wherewith to repulse their enemies are rich welthie strong that presumption of theirs must needs make God to bereaue them of all that he may shew vnto them that it is in vaine for them to turne away from him to put their trust in corruptible transitorie things And it is a iust vengeance For we cannot put one drop of trust in any creature but Gods right is diminished therby for we withdraw our faith from him which ought to be wholly shut vp as it were tyed there Againe on y ◠other side when we be weake let vs vnderstand that it behooueth vs in any wise to flee to Gods protection that we may be brooded vnder his wings And God seeing vs to be litle ones wil helpe vs. Wherfore let vs therupon consider y t hee hath power ynough to withstand al our enemies insomuch y t wheras to outward seeming we haue not the strength of a Gnat hee will giue vs the strength of a Lyon or rather he himselfe wil be a Lyon for vs Deut. 20. Esa 4.31.4 as he vseth the same similitude afore as he speaketh therof by his Prophet Esay saying that he will rore like a Lyon to repulse the furie and violence of his enemies and that he will snatch vp the pray no man shall be so bolde as to come neere him to take it frō him Now then when wee bee thus assured of the goodnesse of our God wee shall euer haue wherwith to repulse all the practises of y e worlde against vs how many perils so euer wee see at hand and as it were hanging ouer our heads And wee haue good cause to put this lesson in practise For we see the malice of the enemies of the Gospel wee see also how all things nowadayes are so farre out of order that by all likelyhood wee shoulde bee deuoured euery minute of an houre And although a greate sort doe neuer thinke vppon it yet in very deede the knyfe is continually vppon our throte And it is not for any man to flatter himselfe in this behalfe for then shoulde wee bee too dulwitted It standeth vs in hand to consider our owne daungers that wee may bee quickened vp to call vppon GOD and to flee vnto him for refuge Then if wee looke well to our state wee shall perceiue that our lyfe hangeth as at a threede so as death threateneth vs on all sydes and wee haue no power to withstande it The onely remedie whereof is this that forasmuch as God hath promised to mayntaine the feeble and weake things and that when in sight of the worlde all thinges are like to slippe away yet neuerthelesse he wil haue his hand reached out to blesse such as are so base and despised to hold them vnder his tuition that they may be in safetie we must rest wholly vpon him and learne to leane vnto him and beare all thing patiently through the power of that promise with our glorying in God not bee ashamed to confesse our weaknes to the intent that he may vtter foorth his power and haue it the better knowen when the worlde shall see that there was nothing at al on our side and therfore that we play not the vainglorious folke who woulde always conceale their own weaknesse although it be knowen And what a fondnesse is it to bee desirous to seeme somewhat when we haue nothing in vs Is it not a fighting against nature And yet in so doing we fight against God For it is a darkening of his glory when we wil needs bleare mennes eyes and beare them in hande that there is that in vs which is not Therefore let vs learne to acknowledge our meanesse with all humilitie that we may prouoke one another to resort vnto our God and that although wee be but a small handfull of people and as it were vtterly without strength of our selues yet notwithstanding wee shall bee defended from aboue euen when we be cast vp to all perils here beneath After that Moses hath spoken of Dan he addeth concerning Nephthalim that he shall haue euen his fill of Fauour or of good will or of free good will for the Hebrewe word signifieth Freebestowed loue Then shall he haue his fill of Gods free fauour be replenished with the blessing of the Lorde Gen. 49.21 Nowe as concerning Nephthalim it is sayd in Iacobs blessing of him that hee shal be as a hynde that can skill to scape daunger a fine Hynd that is brought vp deintily that shall giue goodly wordes such as will well content men Hereby Iacob meant to betoken that this trybe should not bee so greatly troubled with warre as the other trybes were but that it should maintaine it selfe after another fashion namely by being mylde and amiable that his speech should be full of gentlenes and courtesie and that no man should molest him And in steed hereof it is sayd in this place that Nephthalim shall haue his fill of Gods free fauour The state of this trybe then was better than the state of Dan or of Gad who had enemies and were continually assayled because God had not giuen them a peasable state Now wee knowe that all the riches of the worlde all that euer wee can desire besydes is nothing woorth if wee enioy them not in peace To be short the chiefe good thing that men can wish is to be voyde of griefe and mistrust This is promised to the