renewing of vs and the writing of Gods Lawe in our heartes thereby to fashion vs according to the righteousnes contayned in y e same is reserued alonely to the sonne of God and that it is he which giueth vs the will to followe God his Father and to obey him For he hath the spirit of the feare of God Psa. 11.2 hee hath the spirite of all righteousnesse hee hath the spirite of trueth as is sayde in the eleuenth Chapter of the Prophet Esay So then let vs marke that wee must resort to our Lorde Iesus Christ when wee bee put in minde of our duetie When it is tolde vs what GOD requireth of vs wee must thinke thus Alas Lorde Iesus it is true in deede that heere wee haue knowledge of the thing that is good and ryghtfull but what Wee haue another Lawe cleane contrarie to it in our selues Rom. 7.23 which is that wee doe but chafe and fret at GOD when wee bee taught and when his Lawe is alleaged vnto vs wee doo the cleane contrarie to that which is contayned there and therefore thou must bee fayne to chaunge vs and to make vs new creatures for to that ende is the spirite giuen vs which thou communicatest vnto vs by bearing vs recorde that wee bee members of thy body And againe hath Iesus Christ once giuen vs this will Phil. 2.13 Hee giueth vs also abilitie to perfourme the same desire and strengtheneth vs so against all temptations as wee shall neuer bee ouercome by them Yee see then that wee must hye vs to our Lorde Iesus Christ assuring our selues that that prerogatiue and honour belongeth to none but onely him Yet notwithstanding this saying of S. Paules is true also 2. Cor. 3.6 that all such as preach the Gospell are spirituall ministers that is to say they set not foorth a dead letter and vnprofitable doctrine but withall they bring Gods spirit And howe is that Is it by their owne breathing No For our Lorde Iesus Christ did well shewe by his breathing vppon his disciples Iohn 20.22 that the holy Ghost proceedeth from none but himselfe alone But Saint Paules meaning is that Iesus Christ woorketh continually to the ende wee shoulde beleeue in him True it is that we shall not see him heere personally present how then shall wee bee sure that hee wryteth Gods Lawe in our heartes Let vs not alleage any of those thinges For seeing that Iesus Christ is the ende and perfection of the lawe Rom. 10.4 Col. 2.17 yea and the very life of it as I sayde afore let vs not thinke but that hee printeth Gods Lawe in our heartes by the preaching of the Gospell So then let vs not doubt but GOD will performe that grace in vs. And although the partie that preacheth vnto vs bee but a mortall man and the wordes which hee vttereth vnto vs with his mouth doe vanish anon after away in the ayre yet let not vs doubt but Iesus Christ will for all that doe his dewtie Rom. â—0 13. 2. Cor. 3.3 as Sainte Paule declareth in the same place And in deede the faithfull haue experience thereof For wee shoulde neuer haue so much as any thought at all of comming vnto GOD Eph. 4.7 or of dooing any good vnlesse wee were fully resolued of this grounde namely that it behooueth vs to bee throughly setled and constant all the which proceedeth of our Lorde Iesus Christ. Therefore whensoeuer wee feele that GOD draweth vs vnto him let vs vnderstande that hee sheweth vs howe wee bee members of the body of his sonne bycause wee haue the holy Ghost by whome wee bee altered and reformed Rom. 8.9 1. Cor. 6.15.19 and by whome also his Lawe is written newe againe in our heartes Thus yee see what wee haue to beare in minde Moreouer let vs marke that whereas Moses telleth the people that God heard him for that time it is to the ende they shoulde not abuse Gods goodnesse but vnderstand their offence to haue beene so horrible that if they did so any more and tempted GOD agayne afterwarde they shoulde finde no mercye The intent then of Moses in this place was to holde the people in awe Truely wee ought to bee fully perswaded of this that if GOD finde vs repentaunt for our sinnes hee will euer bee ready to forgiue all that wee haue committed Let vs but onely make towardes him and hee will reache vs his hande Yet is it not ment that we should take leaue to doe euill vnder colour that GOD is so mercifull to wretched sinners that as soone as they returne vnto him hee preuenteth them and is ready to receaue them and imbrace them aforehand This say I must not make vs the more inclined to doe euill but wee must vnderstand that when God hath forgiuen vs once we must no more fall backe againe For then do we tempt him and abuse his patience which is the next way to shutte vs out of the gate of saluation and to disappoint our selues vtterly of all the mercy which hee was minded to haue vsed towardes vs. True it is that although we shall haue offended twentie or thirtie times yet doth God tell vs that he will haue pittie vpon vs. But I speake as nowe of those that take libertie to offend and say seeing I haue found God so gentle and pittifull I shall surely bee receiued of him at all tymes Surely when men stande so vppon Gods mercie and vnder pretence thereof doe eyther become negligent or else giue ouer themselues to all naughtinesse it is all one as if they renounced all the promises of their saluation Therefore let vs marke well the saying that is set downe heere God sayth Moses heard mee And howe for that tyme to the ende that the people shoulde thinke thus with themselues Alas it is a wonder that euer we obteined pardon and it must needes astonish vs still that God woulde rid vs out of such danger as wee were fallen into considering howe deadly and ouer deadly the fall was Now then seeing that God hath shewed himself so friendly towardes vs let vs beware that wee prouoke not his wrath any more For if wee fall backe agayne that he gaue flatte sentence that none of them shoulde enter into the promised heritage saue onely Iosua and Caleb the sonne of Iephuneh bicause those two had behaued theÌ„selues faithfully But as for the people they should be led about by the space of fortie yeeres vntill their carkesses were rooted in the wildernesse according to the threat which God had vttered with his owne mouth That is the content of this part of the text Now let vs marke first of all that to make the Iewes vnderstand the meaning of Moses or rather of the holy ghost it behoued them to bee warned to set their former faultes before their eyes that they might not bee so fond as to presume any thing at all vppon their owne worthynesse or vppon their owne power but
vse them in such wise as they may be imployed according to Gods will If I haue aboundance I ought to relieue such as haue want and neede Howbeit no man looketh to this geere but such as haue goods are as gulfes to swallowe vp all that euer they can finger there is no other talke with them but how they may bring all thinges vnder their pawes so as no man may be succoured at his neede For all is one with them so they may make their hand As for Gods honor they passe no◠so much for it but that they had liuer to be sorted in the world and to reigne in it at their pleasure And in the meane while they be still set vpon gathering and they consider not that in so doing they doe but plunge themselues continually into greater cursednesse Wherefore let vs marke well the doctrine that is giuen vs here by the example of Moses which is that first of all euery of vs must consider that when God vouchsafeth to put any goods into our handes or to aduaunce vs to any degree hee bindeth vs with the straiter bond and we haue the harder account to make to the ende we may learne thereby to holde our selues within the boundes of our owne slender abilitie whē it pleaseth God to haue it so Moreouer let vs also haue a continuall eye to our owne infirmitie so as we may acknowledge that our abilitie is very small and if it please not God to aduaunce vs let vs not beare enuy towardes them that are in that daunger and haue that heauy burthen vppon their shoulders If they feele it not it is so much the woorse for them And for our owne part as I sayd afore let vs be contented that our Lord let vs alone sitting as it were vpon the ground and let vs not couet to climbe higher Also therewithal let vs haue compassion vppon such as beare the hard burthen let vs pray God to giue them strength and might at their neede for we see that if God let them alone they must needs be vtterly vndone And thirdly if it please God to put vs in any office let vs be ready to obey him at leastwise according to our abilitie Howbeit let vs not take too much vppon vs least this olde sayd saw be verified vppon vs that he which grypeth too much can hardly holde it But let vs aduisedly offer our selues vnto God that he may gouerne vs by his holy spirit so as euery of vs may doe his duetie and euery of vs imploy himselfe according to his measure and abilitie referring all our doings to the common weale to the ende that God may be serued thereby and our labor may redound to the benefite of the people committed to our charge Thus ye see in effect what wee haue to marke Now must wee also marke this saying of Moses Choose ye men of wisedome and of good skill men well tryed that they may be set ouer you according to your tribes euen ouer Thousandes ouer Hundreds and ouer Fifties as wee shall see afterward Hereby it is shewed vs that when men are to be chosen to beare office in the common weale they must be chosen with discretion and not taken at al aduenture whosoeuer can thrust in himselfe first neither must they be preferred at any mans pleasure for fauor or for some fond brauery but in such wise as God may ouerrule the choyce and such men be picked out as are knowen to be meete to occupy the roomes that they be called vnto And specially wee must obserue that which is rehearsed in the eighteenth chapter of Exodus heretofore alledged Exod. 18.17 for there Iethro sayth that we must take such men as are stout fearing God louers of the trueth and haters of couetousnesse Who is he y t speaketh this A poore heathen man as I haue sayd already yet God gouerneth his tongue in such wise as we cannot haue a better teacher than him when we be about to choose men to gouerne a people First of all he requireth men that are stout such as are not womanish but haue wherewith to go through with such a charge and haue both good zeale courage and noblemindednesse Howbeit forasmuch as without the feare of God all y e vertues in man doe turne to euill behold Iethro who neuer heard anie one worde of holy scripture doth notwithstanding perceiue ful wel y t it is vnpossible for a man to discharge his duetie in gouerning a people vnlesse he feare God If a heathen man could speake after that manner what a shame is it for vs nowadayes that wee should haue lesse discretion than he And yet a man may see with his eyes how the worlde goeth Haue men this consideration w t them when they goe about to choose officers of Iustice that they will needes haue the feare of God to be the first thing in y e partie True it is that men wil professe so euen nature compelleth vs to say y t we had neede of men that are wise and stout verily as graunting couertly that there is neither wisdome nor courage without y e feare of God beare sway Againe to expresse the fruites of the feare of God yet the better Iethro addeth that there must be vprightnesse and trueth As if he should say that a man shall neuer be meete to gouern vnlesse he haue soundnesse in him so as hee be not hollowharted but walke on with a good cōscience And because that brybes doe blinde the eyes of the wise and make good men to swarue from vprightnesse he sayth that if we will haue men fit to beare authoritie they must hate couetousnesse and despise the goods of this worlde so as they can finde in their hearts to forbeare thē Seing then that such a lesson is told vs by a heathen man I pray you what a shame shall it be that we which professe our selues to be brought vp in the lawe of God and in his Gospell haue our eares so much beaten with it should still be nouices in the doctrine or at leastwise put it so ill in practise among vs And yet for all that if we vse it not to our profite it is written to be kept to our great confusiō to make vs vnexcusable So then let vs wey wel this saying where Moses exhorteth the people to choose men of vnderstanding and wisedome and tryed men For if a man be put in office but vpon hope without good knowledge and experience had of him is it not a defiling of the seate of God and of Iustice In deede God reserueth to himselfe the souereintie ouer all men as he is also worthe to haue and yet notwithstanding he wil be serued by mortal men as by his ministers officers and therefore the seate of Iustice is as ye would say consecrated or hallowed vnto him as shall be shewed in the next lesson Now there is taking of men at aladuenture and they know not what they
hope And besides this wee see after what sorte our Lord hath called vs. For he hath not giuen vs such Spyes as were giuen to the people of olde time he hath not giuen vs a doosen persons to report vnto vs what maner a land it is â—â—oc 1.5 but hee hath sent vs his onely sonne who is faithfull witnesse of the inuisible heritage 〈◊〉 8.11 1. Cor. 15. yea and he hath giueÌ„ vs good hansel thereof in his rysing againe Wee haue the twelue Apostles which were chosen according to y e nomber of the tribes of Israell they were as good as twelue truÌ„petters to make gods voyce heard throughout the whole world And besides them there hath bin a great cloude of witnesses as the Apostle termeth them in the twelfth to the Hebrewes 〈◊〉 12.1 whereby he meaneth that if we were not ouer dull worse than vnthankeful churlish it might well suffice vs to haue such an infinite multitude of witnesses to auow warrant our faith Rom. 4.35 Now then let vs learne that if we fight vnder Iesus Christ who hath told vs that sin is ouercome by his death and passion the bondes of death are broken to the intent to set vs free Col. 3.2 it becommeth vs now to looke vp to heauen to march on boldly through y e world forasmuch as he being risen againe sheweth vs that the possession of righteousnesse and lyfe is assured vnto vs because the power of his spirit is vttered therein Rom. 1.4 Seeing we haue such a confirmation to warrant vs the kingdome of heauen that is promised vnto vs should we be cowardly what excuse wil there be if we play the dastards and nice cockneyes But to the end we may obey our God and not prouoke his mouth let vs fal to strengthening of our selues in him For what caused this wretched people to turne away so from his calling Euen their considering of their enemies force according to their owne nature and their forgetting of God and his power in the meane while Let vs learne then to make such account of the strength of our God as that wee may by the power of his spirite gette the vpper hand in all incounters that hee bringeth vs vnto for hee will not haue vs to be idle in this present lyfe Hee coulde well enough set vs in quiet at the first instant so as wee shoulde not be troubled any maner a way nor the worlde make warre against vs nor we be tempted at all by our owne fleshe and that Satan should bee far of from vs. God I say could well maintaine vs in ease at the first instant but he intendeth to trye our patience for he will haue vs to be men of warre Wherefore let vs on our side fight yea let vs fight lustily and if our enemies bee too strong for vs as wee finde that they be in deed let vs flee for refuge to the helpe that our Lorde hath promised vs and wee shall ouercome all lets if wee fight in the strength of God But yet let vs marke that wee must fight vnto death and not dye once onely but haue death present dayly For what else is a Christen mans lyfe than an indeuoring to renounce the worlde and all his owne affections And therefore looke how many good thoughtes wee haue so manie are the deathes of our owne froward nature so as it is not possible for vs to serue God one day but we must dy a hundred yea and a thousand times I saye wee must dye by beating downe the sinfulnesse of our owne nature for wee bee full of vices So then let vs marke well that God is so farre of from making account of Liuer-hearted seruants that delight in ease commoditie and pleasure that hee will not onely haue vs to fight but also to be readye to dye and to put the doctrine in vre which I come now to touch that is to say to bee chaunged and renued euerye minute of an houre Moreouer let vs note also y t lyke as our Lord Iesus Christ was buryed after hee had bin crucified and suffered y e reproch of his death so must we be buryed too For it is not enough for vs to dye one day and no more as some doe which haue good braydes so as ye would thinke them ready to forsake themselues vtterly and there appeareth great willingnes in them to renounce the world but suddenly they will needes fall to resting there and they can no skill of entering into the graue But we must holde out in it so as when wee haue once learned to dye with Christ and to crucifie our olde man as S. Paul termeth it to the Romans we must also be ready to goe into the graue Rom. 6.6 Rom. 4.6 that is to say all that euer is in vs as in respect of the world and of our owne fleshe must be vtterly abolished and wee our selues become nothing To be shorte wee must desire nothing but to haue our lyfe hidden with Christ Col. 3.3 as sayth Saint Paul to the Colossians yea and to haue it hidden til his comming againe But in any wise let vs beware that wee be not vnthankefull for we shall neuer take courage but by considering the inestimable worthynesse of y e good things whereunto God hath called vs. And therefore when we heare that the people considered not Gods bringing of them out of the land of Egypt let not vs followe that trace for it were the next way to put vs out of hart So then we shall neuer make anie account at all of Gods benefites which wee haue receiued alreadie and which he shall haue made vs to feele except we haue our eye alwayes fast set vppon the promised land that is to wit vppon the euerlasting lyfe And therefore on the one part wee must oftentimes bethinke vs of Gods benefites and call to minde his goodnesse and mercie towardes vs which we haue felt But that is not all that we haue to doe when wee haue once considered how God hath shewed himselfe to be our redeemer how he hath taken vs out of the horrible blindnesse wherein we were how he hath inlightened vs with the brightnesse of his Gospel and how he hath done vs so many good turnes euen in respect of our bodies as we ought well to vnderstand that he hath shewed himselfe a father and sauiour towardes vs but specially when we haue throughly weyed or rather worshipped the goodnes which he hath shewed vs in all the spiritual benefites y t we haue receiued at his hand for they be the excellentest we also ought to esteeme them more than al the bodily things that we could haue had at his hand wheÌ„ we haue once considered all these thinges then must we also bethinke our selues whereunto it is that God calleth vs that is to wit to the kingdome of heauen Therefore we must alwayes haue our countenance as it were set fast vppon the
outrage and they that doe so are worse than wild beastes Yea and if that that disposition was condemned euen among the heathen by the lawes of men much more shall it be condemned by the Lawe of God And therefore let vs learne to submit our selues to him not after our owne imagination but according to his owne nature But forasmuch as he is a spirit Iohn 4.24 he will haue vs to serue him with such soundnesse that besides the restrayning of our feete and handes our heartes also must be submitted vnto him and that with such subiection and obedience as our whole indeuour be to shew by our deedes that we be his true children in as much as we maintaine brotherlinesse with all those whom he hath called to the same alyance with vs. Nowe let vs kneele down in y e presence of our good God with acknowledgment of our faults praying him to make vs feele them better and that wee considering howe hee hath bounde vs to our neighbours and will haue vs to shewe the reuerence y t that wee beare towardes him by abstaining from all euill wrongfull dealing may liue in such brotherly loue one with another as the chiefe marke that we shoote at may bee to honour him as our father and to suffer our selues to bee gouerned by him and by his holy spirit according to his word so as we may bee strengthened more and more in it knowing that his reaching of his hand to vs is to the end to guide vs and to hold vs vnder his protection 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 ij of Iuly 1555. The xxxviij Sermon which is the ninth vpon the fifth Chapter 18 Thou shalt not bee an Aduouterer SAint Paul speaking of the life of Christians and hauing exhorted them to the feare of God addeth y t they must walk vprightly and soberly Now it is not to be doubted but that the same is to be referred to the second table of the law Wil we then obserue the things that our Lord hath commaunded vs in the second table It is not ynough for vs to hurt no maÌ„ either in his person or in his goods but besides this rightfulnesse it is required that we should liue stayedly and honestly as is declared in another place And in the former text of the Epistle to Titus which I haue touched Tit. 2.12 hee saith that we were redeemed by the grace of our Lord Iesus Christ to the intent we should liue in the feare of God in this world and also in sobernesse and vprightnesse 1. Tim. 2.2 In another place to Timothie he saieth that if there bee good gouernment so as the Magistrates doe their duetie we shall liue vprightly and honestly in godlinesse And as touching the feare of God it is the same spirituall seruice that we haue spoken of before which coÌ„sisteth of our pure worshipping of him by indeuouring to trust in him by calling vppon him and by yeelding him his deserued reuerence and in respect of our neighbors it consisteth of knowing howe wee ought to behaue our selues one towardes another These are the two pointes that he setteth downe heare The first which is vprightnesse is that wee offer no man any violence extortion or deceite as in respect of his goods and the other which hee setteth downe by the name of honestie sobrietie or stayednesse is that there be no loosenesse wantonnesse leawdenesse or vnrulinesse in our lyfe Wee haue seene that in expounding the commaundement where GOD forbadde to kill I told you how he meant that we should abstaine from all outrage and iniurie and not onely that but also that wee shoulde indeuour to liue quietly with our neighbours and not suffer any man to be troubled And is it so When wee come to treating of goods it shall bee declared that wee must not play the theeues nor beare false witnesse against our neighbours which things pertaine to Iustice or vprightnesse Nowe if wee will yeelde euerie man his right we shal doe no hurt nor wrong to any bodie and as touching goods also wee shall not attempt to rob any of their substance But here God interlaceth a lawe that forbiddeth to commit adulterie that is comprehended vnder the terme of sobrietie or stay ednesse For although we steale awaye no mans goods nor be murtherers and barreters yet if wee bee vnchast wanton or of beastly conuersation we must not thinke that God is contented with vs. Vprightnes Sobernes are things inseparable for God hath ioyned them togither in his lawe and we see that he confirmeth it by his Apostle who largely expoundeth the thing y t is here touched in fewe words And therfore if we wil haue the true meaning of this text wee must vnderstand that God commaundeth vs here to leade an honest and chast life so as there be no dishonestie nor loosenesse in vs. That is the effect of this commandement True it is that here we be expresly forbidden to commit Adulterie that is to say to breake the faith of mariage by intising other mens wiues to naughtinesse But let vs also weigh y e thing that I haue touched here namely how that vnder one particular God comprehendeth the whole and setteth vs downe the thing that ought to mislike vs euen of nature to the end we should abhorre all maner of whoredome the more I told you yesterday that when men are tempted to doe euill they beguile them selues weening that the fault is but small and so from the lesser they proceede to the greater Contrariwise to hold vs in awe God setteth before vs the sins that are heynousest to y e end we should be striken with feare aforehand and not bee ledde so easily to commit any fault As if he should say beware ye fall not for it will make ye to breake your necke beare not your selfe in hand that you shall but slide for the fall will bee deadly and therefore take heede of it Thus ye see in effect why God proceeded in such order in his law why he speaketh not now generally of all whoredome but of Adulterie which is the breaking of Mariage Nowe wee knowe that if any thing ought to bee taken for holye in the whole life of man it is the fayth which the husbande plyghteth to his wife and the wife to her huâ—bande In deede all the couenants and promises y t we make ought to be kept faithfully Psa. 〈…〉 But if wee compare them together it is not without cause that mariage is called the couenant of God Prou. 2.17 For in so saying Salomon sheweth that God is the Lorde of mariage and therefore that if the husband breake the promise which hee hath made to his wife hee is forsworne not onely towardes her but also towardes God In lyke case is it on the womans behalfe Shee doth wrong not onely to her
be a traitour to God and yet if he crie out against them by and by he shal bee answered what now The Gospell teacheth you to win all men by gentlenes Did not Iesus Christ cal sinners louingly vnto him by forgiuing them their faultes Nowe then shoulde the preachers of the Gospel vse such rigour Verily as who shoulde say that Iesus Christes will were that men shoulde abuse his grace to stablish the kingdome of Sathan that sinne might haue full scope 2. Cor. 10.4.5.6 and men winke at it and let it passe vncondemned Nay contrariwise he saith that by the Gospel hee exerciseth a iurisdiction to condemne the whole world Beholde the thing that he ameth at is that when we be tolde of our naughtinesse wee shoulde bee so ashamed of it as wee shoulde not knowe whither to flee for refuge but onely to his grace and that wee shoulde bee vtterly confounded in our selues Therefore let vs marke well howe wee bee forbidden to diffame our neighbours vpon any hatred or euill will but yet wee bee commaunded on the contrarie part to blame the euill and to rebuke them lustily that doe amisse to the ende wee may assay to bring them to good againe and also make other men take heede that they bee not corrupted by euill examples This wil be the better vnderstoode if on the one side wee take y e meaning of our Lord Iesus Christ where hee saieth that whosoeuer calleth his brother foole Matt. 5 22. shall bee in daunger of hell fire and whosoeuer doeth but grunt at him is alreadie damnable And on the otherside whereas it is saide that wee must rebuke the fruitlesse workes of darkenesse Eph. 5.11 let vs abhorre the euill as sainct Paul himselfe saith auouching to the Corinthians that if the Gospell bee preached as it ought to bee 1. Cor. 14.24 25. they that heare it shall bee constrained to glorifie GOD by casting themselues vppon the earth that is to say by beeing ashamed of their sinnes And why Because they be brought to light where as they were hidden before Whereas their sinnes were not knowen they see themselues as it were diffamed before GOD and that it is not for them to hide themselues any more Then if I doe but grunt of ill will against my neighbour yea though it cannot be saide that I haue called him naughtipacke vnthrift or foole but that I haue but onely nodded my head at him or made but a flirt at him with my finger behold it is a false witnessing before God And why For I despise my neighbour and am desirous to shame him And what moued me thereto The misliking of him which I haue conceiued against him But on the contrarie part if I bee desirous to giue my neighbour good counsell and to seeke his weldoing so as I am not ledde by any euill affection but I woulde procure his welfare as much as in me is I may well say vnhappie man looke to thy selfe it seemeth that thou intendest to sell thy selfe to the deuill wilt thou bee a slaue vnder that cursed bondage Thou shewest indeede that thou art witlesse and starke madde seeing thou wilt receiue no warning Wilt thou needes perish so vnhappily Go like a wretch as thou art euerie man ought to spitte in thy face I may alledge all this to a man and yet doe him no wrong For why I coulde not otherwise reclaime him When I see that Sathan hath so hardened him that hee had neede to bee quickened vp with maine strokes of the hammer I may deale thus vehemently w t him and it is the next way to couer his faultes For to what intent doe I so but that they shoulde be pardoned at Gods hande and that he should no more be diffamed to the worldward It greeueth me to see him pointed at with the finger it greeueth mee to see him a laughing stocke to al men it greeueth me to see him set as it were vppon a scaffolde for all men to gase at I say this geere greeueth mee and therefore I labour to bring him into the right way againe In so dealing there is no wrong at all But yet for all this we must not take leaue to bee ouer bitter For although wee bee verie well minded and bee not caried with any euill intent yet may wee soone doe amisse Gal. 6.1 if we be too sharpe in rebuking And therefore doeth Sainct Paul warne vs expresly to deale mieldly in rebuking such as haue offended And why Consider saieth hee that thou thy selfe also maist fall Therefore let vs bee mielde and gentle to our neighbours as wee woulde they shoulde bee to vs in like case But howe soeuer the worlde goe let vs speake of vyces without colouring of them and let vs indeuour lustilie to correct offenders according as they bee able to beare and after as wee see them disposed and let charitie and brotherly loue moue vs thereunto for if wee pray God to guide and gouerne vs in this case by his holy spirite the thinges that are spoken roundly and charitablie cannot bee counted an iniurie Yee see then that the way for vs to keepe this commaundement is to beware that wee doe not so much as once open our mouthes to speake one worde of rayling or slaundering vppon enmitie or euill will and yet notwithstanding to rebuke offenders plainly and mieldly as wee would that others should do to correct vs in like case if neede required If we vse this vprightnes then shall we not bee false witnesses against our neighbours Furthermore let vs marke that where as Falsehoode or Falsenesse is spoken of wee bee not onely forbidden to inuent or forge any lye so as the thing that wee speake shoulde bee contriued without any colour of trueth but if a man doe maliciously marre deface or disgrace the thing that is not euill of it selfe beholde it is alreadie a false witnessing According wherevnto it is saide that the parties which gaue euidence against our Lorde Iesus Christ Matt. 26.60.61 that he had saide Destroye yee this Temple and in three dayes I will builde it vp againe were false witnesses and yet not withstanding it is verie certaine that Iesus Christe had saide so and that hee had spoken the selfe same wordes with his owne mouth Why then are the reporters of them called false witnesses The reason is because they wrested the wordes of the sonne of GOD to another sense than hee had spoken then and therevpon went about to ground their owne furie and to charge him with wicked slaunders as though hee had spoken of the meteriall temple of Ierusalem whereas he ment his owne bodie Col. 2.9 which is the very temple wherein dwelleth the sulnesse of the whole Godhead for he is God manifested in the flesh 1. Tim. 3.16 So then we see in fewe wordes that the falsenesse which God condemneth here is not the contriuing of some lie nor the forging of some thing that was neuer done
neerer that our Lord commeth vnto vs the more would he haue vs giuen to doe good one to another And if wee doe the contrarie then must GOD stirre vp a people to come to spoyle vs because we haue not liued in peace like brethren ne knitte ourselues together like fingers of one hande This is the thing which wee haue to beare in minde touching this text Nowe where he sayeth And you shall be amazed at the sights which you shall see it is according to that which was sayde before Deut. 28 2◠namely that men shold be distraughted and grope at noone-day as doeth the blinde in the darke For if wee be borne withall so farre as to gather and plucke vppe our spirites to call vppon GOD and to bee patient in our afflictions it is a great grace and such a one as can not bee sufficiently esteemed But if our Lorde incourage vs not to repentaunce ne giue vs wherewith to asswage and diminish our sorrowes but all hope is taken away and we be as folke already forlorne so as we bee besides our wittes to see the naked sword continually before vs hauing no meane of remedie or succour at all that is a dreadfull threatning Neuerthelesse it is not sent without cause considering the hardenesse of hearte which is to bee seene in all men For vntill GOD haue brought vs to this straughtednesse we be altogether blockish and we haue the contrarie vice which is that we can verie well complayne when any thing doeth trouble vs yea and sometimes we lye as beaten downe but yet doeth not that make vs to come againe to God for we see howe euery man taketh the bridle in his teeth so as they shake off all feare and neuer thinke vpon that which is set downe heere And so we see howe men become blockish Now our Lorde would faine drawe them to repentaunce at leastwise if they were teacheable that is to say if they were not wilfull stubborne For he tryeth all manner of wayes to drawe vs vnto him This is the cause why hee doeth correct vs gently and as it were within compasse as with his litle finger But when hee seeth that that will nothing preuayle then must he bring vs to this kinde of woodnesse For vntill he hath les◠vs as men distraughted we wil neuer haue our minds peaceable and obedient we will neuer be wunne Therefore let vs marke well that this threatning is directed to such as stoope not at the first blowe when GOD hath warned them but goe on from euill to worse for then must they of necessitie come to this woodenesse Nowe he speaketh expresly concerning the sightes of the eyes For men doe blinde themselues as I haue sayde heeretofore persuading with themselues that they can escape by some mean in so much that although wee see the euill at hande yet ye woulde wonder to see howe wee holde on our course and care not for it according as the prophet Esaie speaketh of the wicked Isa. 28.15 saying that when the scourge passeth ouer the whole earth and the storme ouer taketh them all they bee not any whit mooued thereat After that manner doe the despisers of GOD speake and the number of them is infinite So then when men doe thus blinde their eyes and haue no respect at all to the plagues whereunto they be subiect but notwithstanding that they fall into infinite troubles out of the which they can not get out againe yet they holde on stil forasmuch as they be so frowarde Moses sayeth expressely in this texte You shall haue a sight before your eyes that is to say after that you haue beene a long while hardened in your vaine fantasies and haue flattered yourselues in your sinnes imagining that GOD should spare you and that you be as it were his mates and haue made a league with death and with the graue Isa. 28.15 according as the Prophet speaketh of it when as you haue beene thus a long while vntouched with any awe and haue deceiued yourselues in bearing yourselues in hande that your plague shall not last There shall come a sight that shall make your eyes to dazle in beholding the infinite mischiefes which you must bee faine to endure and which way so euer you turne your eyes whether it bee vpwarde or downeward foreward or backeward you shal see Gods hande continually pursewing you by reason whereof you shal be driuen into a madnes Let vs learne therefore to conuert this text to our benefite and whyle GOD doeth forbeare vs or at the least so moderate his plagues that wee be not thereby altogether ouerthrowen let vs feare him and lette vs bethinke ourselues howe sundrie wayes wee haue offended GOD insomuch that if he listed to deale rygorously with vs we shoulde then perish euerie minute of an houre And therewithall lette vs not tarrie till hee thunder downe vppon vs and powre out his curses vppon vs in such sorte as they may sinke into our verie bones but let vs returne to him and to his goodnesse And aboue all thinges when hee giueth vs the grace to foresee his plagues afarre off so as wee may say that others bee punished for our instruction lette vs take warning by their example and in such wise by faith receiue Gods corrections wherewith he threatneth vs as it may preserue vs from that sight whereof Moses speaketh heere to the intent that our Lorde strike vs not with such feare as we can not in anie wise thinke to receiue any recorde of his goodnesse by reason of our sinnes Nay rather that by putting this lesson of obeying him and of submitting our selues vnto him in vre wee may eschewe this foresayde amazednesse and not bee so oppressed as wee shoulde become like folke that were out of their wittes Let vs not come to such an extremitie neither let vs compell GOD to execute such Threateninges against vs. Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes beseeching him to vouchsafe to make vs so to vnderstande them as euery one of vs may be his owne iudge and turne to him before we be thereunto constrayned and that hauing willingly condēned ourselues bewailed out sins we may seeke to return to his obedience in such wise as the same may be to dedicate vs wholely vnto him And that in the meane while it may please him y t like as he hath sent vs the message of reconciliation by his gospell he will also giue vs y t grace to obtaine mercie of him forgiuenes of all our sinnes in the name of our Lord Iesus Christ and that resting thereupon we sayle not to walke alwaies in feare and that his bearing with vs through his fatherly goodnes may not cause vs to sleepe in our sinnes and to flatter ourselues in them but y t euery of vs may quicken vp himselfe vntil we be quite and cleane rid of them And that forsomuch as wee are to passe
then that the case standeth so let vs learne to walke in such obedience to our God as hee may make the redemption auailable which is wrought by our Lorde Iesus Christ and let vs serue him in all holinesse and righteousnesse that wee bee not bereft of the fauour which hee hath purchased for vs as wee see this people were who after they had beene setled in the lande of Chanaan were put out againe for their vnthankfulnesse Therefore let vs bee well ware that God dispossesse vs not of the grace which he hath bestowed on vs but let vs learne to take such profite thereby as all the whole may yeelde fruite to his glory to the intent he may make vs to vnderstand that as well in life as in death hee is euermore our Sauiour and our redeemer and y t we may make our boast that he hath not redeemed vs in vaine but with condition that we shoulde henceforth liue in libertie in despite of the diuell and of death according as wee haue example thereof in Sainct Paul Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes beseeching him to touch vs more and more to the quicke that being striken with such a feare as may make vs to see that of our selues we bee deade and forlorne we may yet for all y t not faile to flee for refuge to his mercie Let vs therfore seeke the way thither which is that we acknowledge ourselues to be recōciled by Iesus Christ and that hee is our peace vnto the ende according as he doeth continually declare and testifie vnto vs by the doctrine of his Gospell Eph. 2.14 And that in the meane while it may please our good God to giue vs the spirite of mieldnesse and meekenesse to the ende wee rebell not against him any more nor haue our affections any more striuing and rebelling against his Lawe but rather that wee may commit ouer our selues to his guiding and bee confirmed in the assurance which hee hath giuen vs that hee holdeth vs for his people so as he may shew by effect that hee watcheth ouer vs and that hee will continue with vs to the ende to preserue vs both in life and in death 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 Munday the vj. of Aprill 1556. The CLXIIII Sermon which is the first vppon the nine twentith Chapter THese bee the wordes of the couenant which the Lorde God commaunded Moses to enter into with the children of Israel in the lande of Moab ouer and besides the couenant which he had made with them in Horeb. 2 And Moses called all Israel and saide vnto them you haue seene all that the Lorde hath done before your eyes in the land of Egypt to Pharao and to all his seruants and to all his Countrie 3 The great trials which thine eyes haue seene and the great signes and wonders 4 And yet the Lord hath not giuen you a heart to vnderstand eyes to see and eares to heare vnto this present day WHen GOD hath once shewed his wil vnto mē it ought to suffice for euer For what would wee more when wee vnderstand y t we ought to walke in the obedience of our God euen of him who hath formed and created vs to whome wee belong and who hath so dearely bought vs Needs then must men be wonderfully vnthankful whē they can forget that which God hath taught them And that is the cause why it is so often times tolde vs that wee must not turne away from the trueth when it is once knowen vnto vs. But we see howe God was faine to ratifie his Law againe the second time to the end it might be receiued yea euen of that verie people whom he had chosen and yet we see that at that time the Iewes ought to haue beene sufficiently reclaimed to obey God for hee had brought them lowe with long affliction and surely it is a thing that ought to make men y e more pliable to learn when they haue bin beaten with the scourges of God and their pride bin long punished in them so as they haue beene driuen to flie vnto God to pray him to take compassion of their miseries It may well seeme that this should make them as gentle and meeke as lambes The people of Israel were in that case but they did foorthwith forget the miseries which they had suffered they kicked against their God and they coulde not finde in their harts to receiue the yoke that was laide vpon their necke Therefore we haue here a faire lookingglasse of the naughtinesse and frowardnes of our nature for this is not written to this ende onely that we should blame the Iewes but much rather that wee shoulde consider that we our selues doe nothing differ from them vntill God haue reformed vs by his holy spirite Here then in y e person of the Iewes God sheweth vs what we are of purpose to humble vs. Therefore he saith that God commaunded Moses to make a couenant the seconde time with the children of Israel in the Land of Moab yea ouer besides that couenaunt which hee made in Horeb where the law was first deliuered It is certaine y t Gods declaring of his law was to the intent that euerie man shoulde remember this lesson both night and day and for that cause was the law set downe in writing For it is not ynough for vs to haue had God speake once but the fathers must also teach their children and euerie man must exercise himselfe in that which he hath heard y t he may frame himselfe thereafter frō day to day bee the better edified Gods intent then was y t this people shoulde bee dayly furthered and for that purpose also were the Priests ordained For I haue tolde you for what purpose our Lord had chosen them from among the people It was not for the ceremonies of the Temple onely but as it is touched in the Prophet Malachy it was to sowe good and profitable doctrine throughout all the whole lande Mal. 2.7 and to that ende also were they dispersed euerie where that the people might be retayned in the purity of Religion and in obedience to the lawe But the question here concerneth the solemne couenant When God published his law in Horeb we vnderstand that the lightnings did flie foorth Exod. 19.16 Exod. 20.18 that there was a sounde of trumpets that the heauen moued that the mountaine flamed that mens minds were afraide and to bee short that God there shewed his presence with such maiestie as all men must needes know that obedience was due vnto him Marke heere the solemnitie that was kept to make the Lawe autenticall I haue saide that this ought to suffice vs to the ende of the worlde Shoulde wee then looke to haue him to doe it againe the seconde time Seeing that God hath
reprooue and condemne vs before God because wee doe not appeare in his presence with such humilitie as is requisite but haue wickedly broken couenant with him And Moses speaketh expresly of straungers to the intent we should vnderstande that when God hath giuen libertie to a Countrey and stablished the certaine order of his seruice there no abhomination must bee committed in that place by the inhabitours thereof For if they say my seruaunt holdeth not this religion I graunt it lieth not in vs to conuert him to God at the first day yet notwithstanding that it shoulde bee lawefull for him to skorne GOD and his worde and to vse superstitious wickednesse and to bee disobedient to the common rule that is too great and vntollerable a disorder And therefore it is shewed vs heere in this Text that if we couet to be serued of them that haue not yet the knowledge of GOD we must keepe them in awe and not suffer the name of God to be blasphemed amongest vs what soeuer excuse be pretended Thus much in effect haue we to beare in minde concerning these wordes of Moses Nowe he speaketh also of a Couenaunt and an othe and sheweth that the same were mutually giuen and taken betwixt GOD and the Iewes In deede this matter hath beene partly handled heeretofore But yet wee must remember that when God maketh vs to passe any solemne bande with him that first of all he bindeth himselfe vnto vs. And it is a thing that ought to mollifie our heartes though they were as harde as stones What are wee that our Lorde shoulde stoope so lowe as to enter into Couenaunt with vs promising to bee our father and Sauiour and to bee as it were a man that made a bargaine of a gift God in deede requireth euerie of vs to consecrate himselfe vnto him and to forsake all manner of libertie and to become his subiectes and to continue quiet vnder his gouernance but ere he require this he maketh a gift of himselfe vnto vs. That is a matter which ought to rauish vs in such wise as wee should make no difficultie fully to dedicate ourselues to our GOD seeing that hee himselfe allureth vs thereunto by his owne example and doeth guyde vs thither And wee perceiue the same yet further as often as the worde of GOD is preached vnto vs for that is the message of Reconciliation as Sainte Paule sayeth and God is come neere vnto vs 2. Cor. 5 1◠to be our leader Iesus Christ sayeth that hee was sent vnto vs to haue care of our saluation and to holde vs in his keeping and protection and also to dwell in vs that wee might liue in him Seeing it is so is it not a brutish blockishnesse if we come not with pure and right meaning affection to giue ouer our selues vnto our GOD who hath giuen vs the blessing and priuiledge to become our heritage shewing thereby that he would bee possessed of vs So then lette vs vnderstande that there is no excuse for vs if when wee come to heere the doctrine of the gospell we runne euerie of vs astray after his owne lustes and affections and behaue ourselues disorderly in our conuersation whereas in verie deede we shoulde consider that when we come from a sermon we bring such a marke as can not be blotted out that is to wit that before GOD and in the presence of his onely sonne we haue professed to bee a holy people vnto him and to be separated from all manner of defilementes of this worlde and that although it be not so tolde vs in expresse wordes yet the order that GOD hath set in his church doeth of it selfe importe the same Albeit therefore that those wordes bee not vttered by mouth yet doeth GOD holde vs fast tyed to that bonde namely that wee should be his heritage and that he should enioy vs quietly as them whom hee hath taken to himselfe to be of his houshoulde If it be demaunded howe it is possible that men shoulde discharge themselues of such promise it is easily aunswered namely that we promise not any thing to our GOD as presuming vppon our owne power but receiue the grace which he offereth vnto vs and thereuppon haue boldenesse and libertie to promise that we will be his people And why so For when GOD calleth vs vnto him it is not to the ende that we should bring vnto him that which we haue of nature for that is altogether euill but because he receiueth vs with this condition that hee will gouerne vs by his holy Spirite and holde vs so in awe as the rebelliousnes of our flesh shall be alayd by his grace and wee so strengthened as we may be able to withstand all manner of temptations and encounters and that he will so imprint his lawes in our heartes according to his owne saying as hee will cause vs to walke in his feare by giuing vs the Spirite of holynesse 〈…〉 33. righteousnesse and trueth Loe after what manner GOD calleth vs vnto him Moreouer hee presently addeth a promise that he will still beare with vs in our weakenesse and in our sinnes so wee trauell still towardes him Insomuch that although there be manie thinges amisse in vs and wee come not to him with such a perfection as is requisite yet will he handle vs with fatherly gentlenesse in such wise as our sinnes shall not bee imputed vnto vs. When we haue these two pointes we may freely promise vnto GOD that we will be his people And why Because wee staye not vppon our owne freewill neither presume we to haue such perfection as we enter into account with him to say we be not beholding vnto him but we presuppose that he is euer mercifull vnto vs to forgiue vs our sinnes and that he will succour our infirmities and imperfections holding vs fast by his holy Spirite Thus did the people of olde time make their othe And so wee see it is no point of rashnesse for vs to vowe vnto GOD in promising to serue him so we haue an eye to that which hee setteth downe vnto vs on his part Moreouer we must remember that GOD speaketh first and wee doe followe If a man shoulde beginne and putte foorth himselfe to say I promise my GOD to serue him in all purenesse of life it were too greate an aduauncing of himselfe And why For as I haue already sayde there is nothing in vs but vtter corruption And although GOD haue reformed vs yet are we continually hindered from discharging vs of our duetie so as wee doe not the tenth parte thereof I meane euen them that haue profited best which are most holy and as it were litle Angelles Moreouer when GOD hath once begunne and hath sayde vnto vs No I knowe you can doe nothing and that you be creatures destitute of all goodnesse and that there is nothing in you but naughtinesse and rebellion howebeit forasmuch as I accept you to be of my flocke I promise to
men bee not brought into the way of saluation and that all of vs liue not with one accorde as wee ought to doe It is saide The straunger also that dwelleth with thee shall in likewise be taught In deede they had not the promise as the childrē of Abraham had they were not of the body of that people But neuerthelesse God would not haue any brutish people to abide there which shoulde despise all religion for it is such an infection and corruption as is not to bee borne withall in the church when such folke are to bee seene there as knowe not whether there bee a God in heauen or not or which knowe not what religion they shoulde holde Such are to bee ridde away or else there wil bee nothing but corruption which in the ende will marre all Againe it is sayde The children of them which haue not heard thereof afore It is shewed in this place that when the lawe of God hath serued to establish vs in his feare and in the hope of his goodnes and that wee our selues haue beene edified thereby from day to day wee must not forget them that haue not yet tasted of y e trueth but doe as yet goe astray in their errors we must pitie them and doe our indeuour so much as in vs lyeth to winne them that God may be honoured of vs all together That is all in effect which wee haue to beare away concerning this place Nowe as I haue alreadie sayde if the people of Israel were exhorted to haue such a care in the time when they had the doctrine yet more darkely than it is nowe deliuered vnto vs in the Gospel for albeit that it was sufficient for that time yet in comparison of the Gospel it was not so large as wee haue it now sith it is so let vs looke well to our selues and marke well that if euer wee be bereft of this so precious treasure which God hath giuen vs so as it be taken from vs it is for our owne malice rechlesnesse and vnthankfulnes because wee haue despised God and thrust the things vnder foote which wee shoulde haue kept most carefully And therefore let it be a warning to vs to make vs giue good heede to the heauenly doctrine when it is once taught vs and set afore vs. And moreouer let vs followe the order which our Lorde hath established in his Church and not onely let euery of vs for his owne particular part and person followe it and indeuour to profit his owne housholde but also let vs benefite al other folk in common by exercising our selues in that which God commandeth vs. And againe when euery of vs hath so considered of himselfe let vs in likewise bee careful of our neighbours doe our indeuours to winne the ignorant to confirme them which be alreadie brought into the good way vntill wee bee all come to the marke that God hath set before vs. Now let vs fall downe before the maiestie of our good God with acknowledgement of our faults beseeching him to make vs to feele them more and more euen with such repentance as being beaten downe in our selues we may seeke nothing but to obtein mercie of him according as he hath promised vs in our Lord Iesus Christ so as he will cause the desert of his death passion to be auailable that we being washed from all our filthines may be so gouerned by his holy Spirite as we may desire nothing but to giue ouer our selues vnto him fighting against all maner of wicked lustes affections labouring more and more to bee ridde and deliuered from all things that may hinder vs from yeelding our obedience to his righteousnes That it may please him to grant this grace not only vnto vs but also to al people nations of the earth c. On Munday the iiij of May 1556. The CLXXV Sermon which is the third vpon the one thirtith Chapter 14 Then the Lorde said vnto Moses Behold the dayes of thy death be at hand Call Iosuah and stand both of you at the Tabernacle of the Congregation that I may giue him his charge So Moses and Iosuah went and stoode at the Tabernacle of the congregation 15 Then appeared the Lord at the Tabernacle in a clowdie pillar and the clowdy pillar rested vpon the doore of the Tabernacle 16 And the Lord said vnto Moses Beholde thou goest to sleepe with thy fathers and this people will stande vp and commit fornication with the strange gods of the lande whereinto they goe and will forsake mee and breake my couenant which I haue made with them 17 By reason whereof my wrath shall in that day be kindled against them and I will forsake them and hyde my face from them that they may be a pray Many mischiefes and troubles shall they fynde By reason whereof they shall say at that day Do not these mischiefes finde mee out because my God is not with mee GOD hath such a care of mans welfare that hee delayeth not the remedying of a mischiefe til the mischiefe be come but preuenteth if aforehand as we haue here a faire exāple thereof He tarried not til the people were turned away after idols but forasmuch as he knewe well y t it would so come to passe hee vouchesafed to warn them of it made an assay to see whether any preseruatiue medicine might holde it from breaking out God therefore ordeined this song to the intent y t the people shoulde daily haue in their mouth a testimonie against themselues y t they should by that meanes be either restrayned if it were possible or else bee left vtterly w tout excuse And here we see first of al y t God did not choose this people for that they were more worthie or more righteous than other nations of y e earth For proofe wherof he knew very wel that they would be always inclined to euil and not ceasse to shrinke away but become hard-harted in rebelling against him yet for all y t he forbare not to deliuer them out of the land of Egypt to powre out all y e treasures of his infinite goodnes mercie vpon them in doing thē good We haue then heere a certaine proofe y t when God did choose the people of Israel hee had no respect to any worthines or merites that were in them but rather meant to glorifie his own free mercie in shewing y t although men be neuer so vnworthie to be receiued to mercie yet doth he not therefore cease to shew himselfe a father towards them But herewithal we see also as I haue already sayd that god ordeineth such remedies as hee knoweth to bee conuenient to bring them back into the right way delayeth not the releeuing of them till they haue done are falne downe but prouideth all the helpes aforehand which he knoweth to be meete for the leading guiding of them to the intent they should not swarue nor start
rauished that hee had no care of himselfe Nowe therefore when he heard that the people would fall away from God there is no doubt but his heart was mortally wounded But what Yet must hee needes heare these tydinges full of sorrowe and anguish Heerein we see how God did exercise him euen vnto y e end We must not therefore suppose that Moses discharged his duâ—tie as it were with dailyaunce but that he had terrible hartbyting so as he was tossed too and fro and God gaue him alwayes dreadfull grypes of minde But yet neuerthelesse he did still continue And therefore when we see that matters fal not out as we wold albeit that we haue faithfully laboured and it seeme that our trauaile is vnprofitable and that Sathan will throwe downe that which we haue indeuored to set vp and thinges fall out to trouble and disorder let it not turne vs aside from the good way let it not repent vs that we haue serued our GOD let it content vs that our labour is acceptable vnto him for although it be not so profitable vnto men as were to be wished yet haue we done such a sacrifice vnto God as he doth receiue and accept Yea but yet if men fare litle the better thereby wee may be sorrie and sigh therefore Neuerthelesse we haue not lost our time because God liketh well of our dooinges That say I is the thing whereby the ministers of Gods worde should coÌ„fort themselues at this day when they see the worlde so drunken as we see it is and that in steede of going forwarde the greater part goeth backewarde and that whereas Gods worde is so preached vnto them that the very walles doe ring of it yet doe they but make a scoffe of it When we see such thinges let vs resort to God and say Alas Lorde thou knowest wherfore thou hast employed vs hereunto and albeit that thy doctrine be so slenderly receiued of the worlde yet is it alwaies a sacrifice of good sauour vnto thee according as Saint Paul sayth Beholde sayth he it behooueth our preaching to be as the sauour of death to many people 2. Cor. 2.15 They be the missebelieuing which be hardened against God but howsoeuer they fare that sauour is a sweete sent to our God forasmuch as it is his will that his Gospell should be preached vnto all creatures And all the faithfull in generall ought to apply the same to their owne vse specially when wee deale vprightly with men and they render vs euill for good For then it seemeth that the thinges which we haue indeuoured to doe for their welfare are taken in disdayne and by meanes therof we coÌ„monly repent vs by reason of our frailtie What then We must arme ourselues with stedfastnesse in this case And although there be neuer so great vnthankfulnesse in the world yet must we neuer be sorry that we haue obeyed our God No but the issue is not answerable to our desire There is no remedie Let vs be contented that our God alloweth our obedience So much concerning that point Moreouer whereas it is sayd that the people will rise vp God telleth of a change that whereas they shoulde holde them quiet vnder the bridle which God had giuen them they would rise vp proudly and stubbornely through inordinate desire seeke to shake off the yooke which was layde vpon their necke By the sight heereof we may learne what our owne nature is For it is certaine that heere God ment to shewe vs as in a glasse what wee be vntill such time as hee hath wrought in vs. Nowe then when we be taught in the doctrine of the Gospel what is our dutie but to hold ourselues quiet without wrenching either hither or thither as we be too much giuen by nature The word of God then must hold vs in and settle vs that we couet not newe changes euery day euery minute of an houre but that God may haue the obedience that is due vnto him and wee followe that which he commandeth vs. Thus ought the word of God to preuaile in vs to keepe vs quiet But yet we see howe the children of Israell dealt in that behalfe and howe they rose vppe that is to say that they changed and could not keepe themselues in the obedience of God At the same point are we Therefore let vs mistrust all our owne conceites When so euer any thought comes in our minde or whensoeuer we take any thing in hande let vs euermore suspect it for feare least wee shake off the yoke which GOD hath layde vppon our neckes and let vs vnderstande that God must guide vs to the ende Seeing then that we be so wauering by nature let vs learn to submit ourselues the better to the word of God not to enterprise thinges of our owne heades as who would say I will doe this I will doe that for as soone as we followe our owne wit and aduise we become stray beastes There is no more then for vs to doe but onely to liue in continuall obedience And for somuch as our Lorde hath shewed vs howe he would haue vs to walke let vs hold vs thereto not follow our tickling lustes to be carried too and fro by them After that manner are we to practise this place where it is sayde That the people would ryse vp after the death of Moses True it is that wee ought to haue our hearts alwayes lifted vppe to Godwarde but yet must they also bee brought lowe through humilitie and we must not lift vp ourselues with pride and presumption tâ— cast away that which hath beene taught vs. Nowe let vs kneele downe before the maiestie of our good God with acknowledgement of our sinnes beseeching him to vouchsafe to receiue vs to his mercie And forasmuch as wee know we bee no better than these whom we see here condemned euen before they were borne according as it is heere spoken of them which should succeede after the death of Moses let vs pray to that good God that seeing he knoweth the vices that be in vs that we bee not able to helpe it vnlesse he worke by his holy spirite he will therefore clense vs from all wicked affections and so subdue vs vnto him that though we be straied away by nature yet notwithstanding he suffer vs not to continue still in our iniquities but that being drawen vnto him as he hath once called vs thereunto we may continue constantly therein and so perseuere vnto the ende and that in the meane while hee will vpholde vs because he knoweth vs to be weake vntill hee hath fully restored vs by his power 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 v. of May 1556. The CLXXVI Sermon which is the fourth vpon the one thirtith Chapter 17 Is it not because my God is not with me that these euils haue found me out
the thing that I said afore namely that Moses intended not to flatter Isachar in y e thing for which he was to be condemned that is to wit for the cowardlines whereof I haue made mention Neuerthelesse because that fault was vnreformable in the meane whyle God was to chastice that people with bondage with tributes and with tallages therefore Moses had a care to comfort them specially the faithfull which might fall into despaire when they sawe thēselues so punished at Gods hand Well saith he beare ye this burthen paciently for yee be worthie of the punishment which God layeth vpō you But howsoeuer the world go with you be not out of hart for he wil not faile to be a father to you still Although yee seeme to be subiect to many burthens he seeme to haue with drawen his hand from you vouchsafe not to succour you yet notwithstanding he wil haue pitie vpon you stil. Therfore be glad in your wretchednes distresses Lo how the faithful ought always to assuage their sorowes when God chastiseth them in this world for asmuch as his chastising of them is after such a sort that yet neuertheles he estrangeth not himselfe vtterly frō thē but reserueth them stil as of his houshold Church Moses hauing spoken so of those two trybes addeth in cōmon that they shal cal folke vp into the mountaine to offer vnto God the sacrifice of righteousnes No dout but Moses meant this of mount Sion that is yet one other prophesie For no man could foresee that God would haue his tēple to be builded in that place yet Moses setteth it down expresly that it shal be set vpon a hil Deut. 12.5 In deed he sayth Thy God will choose him a place where his name shal be called vpon but yet it was a hundred yeres after yea foure hūdred or rather Six hundred yeres after ere any man knewe where that place was But Moses assigneth it to a mountaine and that was by force of the spirite For it must needes be that God guyded him thereto seeing he could say Vppon a mountaine shal my temple be builded True it is that hee nameth not mount Sion but yet we see there was a comformity between that which was reuealed vnto Dauid and that which had beene spoken so long aforehande by Moses Heere therefore we haue yet againe an infallible proofe that Moses deuised not any thing of himselfe but that the liuing God vsed him continually as his minister and as the instrument of his holy spirite Againe heere the two tribes of Isachar and Zabulon are commended for exhorting folke to the seruice of God And it is a praise well woorth the noting For thereby we be done to vnderstande that it is not ynough for euery man to occupie himselfe in the seruice of God but that our zeale must extende yet further to the drawing of other men thereunto accordingly also as is sayde thereof specially when the prophet Esay treateth of the kingdome of our Lorde Iesus Christ at which time euery man shall reach his hande vnto his neighbour 〈◊〉 2.3 saying Let vs goe vp into the Lordes hill to worshippe him Heere Moses declareth that Isachar and Zabulon shall do the like and draw their neighbours to the seruing of God But in very deede it were to small purpose for vs to incorage our neighbours to yeeld God his deserued honour vnlesse wee ourselues did beare them companie And for that cause it is expresly sayde That they shall call folke and offer Sacrifice with them The thing then in effect which we haue to gather vpon this text is that we must as much as in vs lyeth indeuour to drawe all men on the earth vnto God that all men may serue him and worship him with one accorde And in deede if we haue any kindnesse in vs sith we see that men goe to destruction till God haue gotten them vnder his obedience ought we not to be moued with pity to drawe the silly soules out of hell and to bring them into the way of saluation Againe on the other side sith we knowe that God is our father should we not be desyrous to haue him knowen to be the like to all men And if we can not find in our heartes that all creatures should doe him homage is it not a token that we haue no great regarde of his honour Ye see then howe that one of the thinges whereunto we ought to apply our mindes and indeuours is first to procure the silie ignoraunt soules to serue God and secondly to be alwayes incoraging of such as are in the right trade As for example when we see blinde wretches runne astray surely if we be able and can haue any accesse or meanes to doe it we ought to giue them a tast of the true religion that they may submit themselues to God Againe we knowe wherein the seruice of God consisteth namely in learning his woorde that we may put our trust in him and therewithall call vpon him yeelding him thankes for all the benefites which he hath bestowed vpon vs and dedicating ourselues vnto him all our life long Nowe at this day his seruice is spirituall it consisteth not in the shadowes and ceremonies of the Lawe Therefore let vs prouoke ech other to resorte to the hearing of Gods worde let vs treate of it together to the edifying one of another and let vs also giue good exāple of putting our trust in him of being patient in our aduersities and of walking vnder his feare Afterwarde let vs call vpon him Psal. 5.12 as which is the chiefe Sacrifice that hee requireth at our handes let vs flee to him alone for refuge let vs yeelde him the prayse that is dewe to him for al his benefits and let vs prouoke all others to do the like That is the thing which is declared vnto vs in the example of Zabulon and Isachar But as I sayde afore we must not teache our neighbours and tarrie behinde ourselues but we must beare them companie And for y t cause is it sayde that they shall all worshippe Now then if we will discharge our duetie we must not say to others pray you vnto God put your trust in him giue him thankes for the great number of benefites which he hath bestowed vppon you dedicate your liues vnto him with all purenesse it is not for vs to shift off the matter in such sort What then We must ioyne with them and say let vs serue our God let vs worship him let vs call vpon him yea and let vs shewe the way to such as haue neede to be prouoked by vs. That is the thing then which in the seconde place we haue to practice out of this text But heere a man might demaunde wherefore Moses speaketh this of Zabulon Isachar rather than of the other tribes It is likely that it was because of the situation of the place For first they were farre ynough from