sillie sheepe should hearken to our shepeheardes voyce and quite forget the sufficiencie which the vnbeleeuers imagine themselues to haue Let vs thinke there is nothing in vs but errour and follie there is nothing but vanitie and leasing vntil our God haue taught vs. That is the point that God wold bring vs to But it is exceeding hard for men to restaine them selues continually from being puffed vp with this fond ouerweening of selfe-wisedome And therewithall is mingled curiositie Our eares itch to heare this and that wee make discourses we haue our imaginations and a nomber of things do runne in our heads Why should not this be good say we Why should not that bee lawfull Bicause then that curiositie hath taken so deepe roote in our mindes therefore cannot God hold vs to the pure simplicitie of his worde Rom. 8.7 Besides this wee haue a sorte of naughtie affections which turne vs away from God and are al of them enemies to make warre against God so as wee cannot so much as thinke a good thought but we bee full of vice and corruption That is the cause why wee cannot hold our selues in obedience vnto God And yet notwithstanding when wee haue offended him a thousand wayes doe wee fall to amending of any whit of it Yea marie but after what fashion After our owne guise Wee lay on plaisters that make the sore worse as wee see hath befallen in all ages For the Prophets fought against these same vices without ceassing Although the people of Israel had the lawe with such strait restraints as ye see here yet were their fingers alwaies itching to intermingle some inuentions of their own therewithall The Prophets cried out how now Shall your God neuer ouerrule you as his flocke He hath purchased you by deliuering you from the bondage of Pharao he hath giuen you his lawe hee hath helped you a nomber of wayes besides and yet ye cannot finde in your hearts to liue as he will haue ye And wherefore was this people so vnruly First bicause of pride which as I told you hath reigned in men in all ages for that the Iewes would needes be able to rule themselues For they were of opinion that whatsoeuer seemed good to themselues y e same ought to haue bene allowed of God The verie ground froÌ whence they tooke their boldnes to make al the chaÌges of Religion y t happened among theÌ was their gasing about them their thinking w t themselues wee see that our neighbours do thus Hereby superstition gat ful scope so as they ran gadding after the idoles of y e heathen And when they sawe that they had troden Gods lawe vnder foote Oh said they this must be amended And howe By dubling y e mischiefe from time to time Wee see the like in the Popedome and would God wee had the wit to profite our selues by such examples and lookingglasses For what is the chief point that troubleth Christendome at this day Wee demaund that men should heare God speake and that therevppon there should no doctrine be receiued that is deuised at the pleasure of men but that the world shoulde submit it selfe to God that the holye scripture should be taken as the doctrine of perfection and that wee should acknowledge it to bee Gods trueth whereunto it behoueth our whole life to be framed w tout adding or diminishing That is our demand On the coÌtrarie part it is certaine that all Poperie must needes fall to the ground except mens inuentions may haue their full course so as Gods word may bee mingled turmoiled stuffed yea and euen falsified w t mens deuises And yet notwithstanding the Papists are so shamelesse still as to vpbraide vs that we will needes be too wise in our owne conceits Yea marie but wherein When it comes to the triall wee desire no more but that Gods worde may not in any wise be diminished and that the thinges which wee thinke good of our selues should not be admitted but that wee should forsake whatsoeuer is of man and thrust it vtterly vnder foote and abolish it so as onely God may bee exalted Is it our intent to be ouerwise when we confesse first of all that there is nothing but foolishnesse in men and that such as will needes be skilfull and wittie of themselues are starke mad inasmuch as they can not put themselues wholly into Gods hand to bee gouerned by him as he listeth And yet notwithstaÌding that is the thing wherein wee differ And that is it that ingendreth most strife in these dayes bicause the Papistes cannot yeelde to this reason that God should bee obeyed according to his worde and that men should be contented to bee taught by him in his schole In deede they will not bee so bolde as to denie that Gods lawe is holy and rightful but yet to their seeming God hath spoken but by halues men had neede of a higher and profounder doctrine and of straiter lawes But it is not said here that men should but onely heare what God saith afterward do what they list themselues No God giueth them no such choise For what a thing were that He shoulde not onely admit vs to bee his fellowes but also giue vs superioritie ouer him And y t were euen a turmoiling of heauen earth togither a hellish coÌfounding of al things Yet notwithstaÌding such hath it bin such is it still among the Papists at this day For notwithstanding that they graunt Gods Law to be holy and righteous yet they ceasse not to turmoile it with whatsoeuer seemes good to themselues O say they this is the commandemeÌt of our mother holy Church this is a doctrine of hirs y t must be obserued this is a good deuotion this is a law of hirs this is an ordinaÌce To be short there is no ho. And is this an obeying of y t which Moses saith here So then let vs learne to giue attentiue eare to this exhortation seeing it is not for nought y t it is so often repeated vnto vs. And if y e Prophets in old time had so hard hold w t the people for this vice let vs assure our selues y t we also shall euer be vnruly wildheaded vntill our Lorde haue tamed vs by long handling made vs to sticke to this grouÌd That it is no more lawfull for vs in any wise to adde any thing to his law than it is lawfull for vs to take any thing from it Now in deede the Papists alledge y t this was spoken to the Iewes but y t as for vs we be now vnder the law of libertie But they speake like beasts For when the Gospell is named the Law of libertie it is not ment y t God layeth the bridle in our neckes and that we may henceforth followe our owne swindge but as I said afore it is bicause it beareth with vs continueth not the extreme rigor of cursing vs wheÌ wee haue not performed Gods commandemeÌts in
God And let vs not tary till God to our cost doe bewray y e leawdnesse of the false Prophets so we be caught in some calamitie But let vs preuent Gods wrath as soon as we see our sins let vs be touched with them And if there be any y t flatter vs let vs not giue eare to them to bee seduced to our confusion Now our Lord setteth downe here two sortes of false Prophets The one is of theÌ that speake falsely in his name and the other is of them that speake in the name of straunge Gods Then is it not enough for a Prophet to shroud himselfe vnder y e name of the liuing God but he must also execute his office faithfully Neither is it enough for him to be put in commission by God except he execute it with a pure and vpright conscieÌce For we see y t the deceiuers haue sometimes obiected thus against Gods seruaÌts what Am not I a Prophet as well as thou Yes verily thou art in office but see how thou dischargest thy selfe of it Let vs marke then y t all the matter lyeth not in speaking in Gods name and y t doth experience well shewe vs. For the Pope at this day will speake in Gods name and yet we shall finde nothing but starke abhominations in his doctrine there is nothing there but a gulfe of hell to swallowe vp mens soules into destruction And therefore let vs marke well that when a Prophet speakes in Gods name we must examin whether it be truly or no. For if Gods name bee abused y e expressing thereof is dubble wickednesse And y t is y e cause why Moses declareth here first that if a Prophet bring vs word in y e name of y e liuing god we must consider whether the word be committed vnto him or no. That is one point which wee haue to marke here And because the wretched worlde hath bin beguiled vnder false pretence of Gods name let vs learne to make narrower search and not suffer our selues to be seduced at alaueÌture and so to be led by the noses lykebrute beasts True it is that Gods name ought to haue such reuerence among vs y t we should all huÌble our selues to hearkeÌ to y e things y t are set foorth or spokeÌ of him But yet must we hold y e meane as was declared yesterday which is y t wee must not receiue all things indifferently y t are spoken but y t our faith must be the tryer of them For our Lorde hath not left vs his holy Scripture for naught It is y e true touchstone whereby we must try all doctrines y t we may iudge of them aright The second sort of false Prophets which Moses hath set downe heere is of those which speake in the name of Idols which abuse crept in at length euen among the Iewes For after that thinges were once growen out of kinde All tooke vpon them to be Soothsayers and Prophets but that was altogether in the name of idols according to the cities wherein they dwelt Wheresoeuer there was a Temple there was a Iewe that said we haue the foreknowledge of thinges to come euen by byrth and yet in the meane while they solde their Prophesies as these deciuers doe which trot vp and down the world and say they can tell folkes their fortunes And it was a common practise of all the Iewes as appeareth euen by the prophane histories when they were once become idolaters Surely it is a great vnshamefastnesse of them to make such boast of the gift of Prophesie And why so They haue that gift because they be the linage of Abraham because they be circumcised because they bee Gods owne people and heritage and because they haue the Lawe and looke for their promised redeemer and yet for all this they giue ouer themselues to such abhominatioÌs that they will needes borrowe the meanes of idolaters And we see in maner the lyke altogether nowadayes in the Popedome For the Priestes and Monkes boast themselues to haue the office of praying for y e whole Church and yet in y e mean while they will sing a Masse of our Lady and a Masse of such a Saint such a Saint and so idols are intermingled with the maiestie of the liuing God For although y e Saints as in respect of theÌselues be no idols yet doe they make them so which doe so abuse their names And therefore let vs learne to keepe our selues from both these sorts of falshoodes by hearing no man speake but in the name of God For wee know there is nothing but vanitie in mans minde and that we shall be deceiued if we giue our selues to any mortall creature and therefore onely God is to be heard Againe when Gods name is pretended let vs try whether it be in trueth or no we haue his word we cannot lye and hee will giue vs the vnderstanding thereof if we be lowly and meeke And if we submit our selues wholy vnto him it is certeine that he will neuer suffer vs to be deceiued Well may we be teÌpted as we haue seene in the thirteenth Chapter y t God wil try vs whether we loue him or no. But if there be such an vpright minde to be found in vs y t we wil seeke to serue him purely to obey him surely hee will deliuer vs froÌ all deceit Thus ye see in effect what we haue to remember vpon this text Now in the end it is sayd that when a false prophet is found out by tryall then it shall appeare that he spake vppon presumption and therefore be not afraid of him Here are two sayings which import two good and profitable warninges The one is y t he which aduanceth himselfe beyond measure speaketh proudly For is there a more diuelishe pride than for a mortal man to thrust forth him self as if he were an instrument of Gods spirit as though he were an Angel froÌ heauen wheÌ in very deed he is but a lyer and hath nothing but winde in him If I take vpon me another manâ name say such a one hath giuen me commission is it not too leawd a falshood The partie to whom I haue done y e wrong may come and say Ah thou lyar how durst thou abuse my name Such dealing I say would bee counted great iniurie Then if a mortal man auaunce himselfe in the name of God as for example if I step vp into y e pulpit require audieÌce in y e name of God yet notw tstanding doe fal to seducing of y e people y t is a pride which passeth al others as I said afore For it is not simple lying it is not single deceit it is not a simple falsifying of this or y t but a turning of Gods trueth into vntruth a wrapping of God in our falshoods an vnhallowing of his holy sacred name Therfore let vs mark wel how it is not for naught y t Moses sayth y t the
the reading or hearing of it we should be sure that our Lord iesteth not when hee speaketh after that maner and when hee protesteth thus by his prophet Esay Esa. â I haue not spoken it in secrete neither haue I sayd it in vaine that men should seeke mee Therefore whosoeuer heareth mee and receiueth the trueth that I tell him shall not bee disappointed in seeking mee Thus ye see that wee shall profite if wee beare well in minde that GOD manifesteth himselfe vnto vs so farre foorth as is behoofefull for our soules health And besides this wee shoulde with all singlenesse reuerence the thinges that we comprehend not wee should euery of vs walke according to the measure of his faith and wee should continually indeuor to come neerer and neerer vnto him and to gather strength And moreouer if the thinges were too high for vs Phil. â â very well wee would as Saint Paul warneth vs in the third to the Philippians tary till God shewed them more playnely and yet in the meane while not cease to glorifie him But we see the clean contrarie For vnder pretence that Gods word seemeth dark many shrinke from it and make a defence of it to excuse their ignorance withall Othersome againe doe rush foreward with diuelish presumptuousnesse to seeke out thinges that God hath not reuealed and through vnsatiable desirousnesse of knowledge doe picke out newe questions euery minute of an houre and if they may not see all thinges at will they bend their hornes against God as wee see these rascalls doe which spewe out their blasphemies when Gods secrets seeme strange to them after their owne fancie If they conceiue not Gods eternall election if they perceiue not how he choseth the one sort refuseth the other euen according to his will if they vnderstand not how hee disposeth of his creatures and that nothing happeneth but by his good will by and by they fall to fretting and chasing yea and they dare euen murmure against God and would haue all thinges rased out of the holy scripture which agree not with their fantastical braine So much the more therfore doeth it stand vs on hand to remember well what is tolde vs here namely that God casteth a clowde before our eyes And why To the end wee should be sober in inquiring of him and indeuour to profite according to his teaching of vs for it belongeth him to knowe what is for our behoofe and moreouer that wee shoulde alwayes walke according to the measure of the faith which he shal haue giuen and imparted vnto vs. Rom. 12.3 Thus much concerning the clowde And now seeing the Lawe was giuen with record that God is the author thereof Let vs in these dayes learne to rule our selues thereafter and not call the thing any more in question which wee ought to bee most assured of Secondly if wee compare the lawe with the Gospell let vs vnderstand that there is much more reason why wee should humble our selues and reuerently receiue all that is conteyned in the Gospell For although the lawe was ratifyed with so many miracles yet did it not fayle to stryke the people in feare and to bring them in greate vexation of minde insomuch that they sayd Let not the Lorde speake vnto vs Exod. 10.19 for then are wee all dead Ro. 7.10.14 And why For if a man looke no further but to Gods commaundements there is nothing but cursing By reason whereof men beholding themselues bound to things vnpossible and perceiuing that God wil be their iudge must needes be cast downe yea and driuen to vtter despaire After that manner was the lawe deliuered to the people âphe 2.19 But y e Gospell nowadayes is friendly vnto vs. For there God calleth vs to bee of his houshold not for any desert of ours in performing the thinges that he commaundeth but of purpose to beare with vs as with his children forasmuch as he hath adopted vs in our Lorde Iesus Christ. Seing then that God allureth vs to him so louingly haue wee not the more cause to receiue the doctrine of saluation with all reuerence considering that it is the message of lyse whereas the lawe was a recorde of death to terrify the people â Cor. 3.7.8 I meane the people of the Iewes And as in respect of miracles wee are sure y t the Gospel hath bin warranted w t moe than euer y e lawe was And besides the miracles y t haue bin wrought behold Iesus Christ in whom dwelleth all glory and maiestie Heb. 1.2.3 is come into the worlde to beare witnesse thereof Seeing then y t we haue the Gospell the doctrine of Iesus Christ Col. 2.9 who hath y e fulnesse of y e Godhead in him ought not we to be more humbled vnder the obedieÌce of y e Gospel than y e people of olde time were vnder the subiectioÌ bondage of the lawe yes and therfore is it sayd y t heauen earth were both shaken Agge 2.7 Heb. 12.26 as y e prophet Aggeus speaketh of it saying that y e earth was throughly shaken at y e publishing of the lawe And the Apostle alledgeth y e same text in the Epistle to the Hebrewes saying but now must all be shakeÌ the power of God must vtter it selfe farre greater in the Gospell So then let vs learne that if the clowde and darkenesse which appeared at y t time to y e Iewes ought to haue taught them to obey God to submit themselues to his lawe much more ought the same to preuaile w t vs at this day specially seing wee haue not a darke clowde for as sayth S. Paule there is not so much as any veile before vs 2. Cor. 3.13.18 but wee haue y e image of God shining forth and wee see him as it were face to face Seeing then y t God doth nowadayes appeare to vs after another maner than he did to y e fathers so as he sheweth vs his liuely image in our Lorde Iesus Christ to the intent we should beholde him for our father and Sauiour and in stead of the dark clowde we haue nowadayes the great light of y e Gospel Let vs assure our selues that we ought to be y e more desirus to obey him in al things That is the thing which we haue to remember here Herewithall let vs also wey this saying that is set downe here namely that the people ought to haue rested altogether vppon the voyce that was vttered vnto them as the very marke whereby God will be knowen To morrowe it shall be declared more at length why God would not haue any visible image but yet notwithstanding wee must at this present wey well this poynt that GOD did vtter foorth his voyce And why To the intent that thereby the people shoulde bee restreyned as with a bridle and consider with theÌselues that their eyes must not be wandering and gasing about to seeke any shape of
must marke that when this poore heathen man spake after that fashion he meant not that wee resemble God either in eyes or in nose or in eares but in soule forasmuch as wee haue reason to discerne between good and euill vnderstanding to conceiue and comprehend thinges Psal. 8.4.7 and are so excellent aboue all brute beastes that there is no creature in the world so noble as man That is the thing wherein we resemble God But now with what paynting can mans soule be expressed Seeke all the cunning that can be what portraiture can be made thereof And yet for all that what are our soules They be but as little sparkes in comparison of the infinite brightnesse that is in God Our soules are created and God is without beginning He is the ground and welspring of all thinges Our soules are weake subiect to ignorance subiect to sin and subiect to many wicked lustes But God with his infinite being and maiestie is the perfection of all vertues To be short as oft as we thinke of him wee ought to be rauished into wondering and astonishment So then is it not apparant that men are worse than mad when they wil needs take vpon them to shape out Gods being seeing that no shape can be made of their owne soules which are nothing in comparison of him For seeing that S. Paul speaketh so to y e heathen I pray you do not the Papistes shewe that their meaning is to reproue him of ignorance and of the misapplying of Gods lawe Or else must they not needes be confounded in their blasphemies Yes and therefore let vs marke well that this doctrine y t God will not haue any maner of image made of him serueth not for two or three dayes but for all euer And there is euen one reason which ought to suffice vs which I alledged eueÌ now out of the prophet Esay Esa 40.15 How now sayth God consider who I am If I listed to gripe y e whole world I need not to stretch out my haÌd for the matter For though I kept my hand shut yet could I hold all the world close in it as a little grayne of dust It is true that God hath no handes for he hath no bodie but his speaking so is by a similitude As if hee should say doe yee thinke me to be like any creature No for all the world is nothing in comparison of me It is but as a grayne of dust in a mans hand you your selues are here beneth as a sort of frogges and grashoppers Now then if yee will needes make some puppet to represent me is it not as good as a defacing of my glory a spyting of me to y e vttermost of your power Wee see that God is a spirit as the scripture declareth shall wee then goe about to make him a bodie Iohn 4.24 It is he that giueth lyfe to all thinges shall we go take a dead thing to represent him thereby and say There is God When we haue shaped out a stone or a peece of wood and made it a nose eares and all the rest of mans limbes yet hath it no feeling at all and shall wee neuerthelesse say Behold there is God What a dealing were that For the same cause is it sayd in the psalme Psal. 115.5 Are idols remembraunces of God In deed men make them mouths and they haue feete handes noses eares but yet haue they no power to goe nor any other abilitie they be but corruptible dead things And is there any remembrance of God in theÌ Serue they not rather to leade men into error beastlynesse so as they should make no more account of God The very heathen men theÌselues could skill to say it not that they did practise it in deede but God wrested such woordes out of their mouthes to y e intent they might all be conuicted And albeit y t neither Moses nor y e prophets spake vnto them yet was it Gods will to condemne theÌ by themselues Ye see then how it is a sufficient peremptorie reason that inasmuch as there is no lykenesse betweene God and any of all the shapes that can be made to represent him withall hee hath wrong done vnto him and it is an abacing of his maiestie and glorie when men doe make images of him after that sorte And therewithall let vs also beholde mens madnesse Is it in mans power as sayth the prophet Esay to take a logge of wood Esa. 44.15 and with part thereof to goe heate his ouen or to seethe fleshe in a potte or to bake his bread or to warme himselfe and to take another parte of it and to fashion a nose and eares vppon it and to say vnto it Thou art my God and thereupon to worship it Now when men make Gods that is to say remembraunces or representations of God at their owne pleasure because the list to put a difference between two or three peeces of wood to preferre one before another and say behold this is GOD is it not too great a beastlynesse yes and the very heathen men themselues haue affirmed it as I haue declared Behold a Paynim a blinde wretch that was before the comming of Iesus Christ sayth Since the time that images came into the world Varro there hath bin nothing but errour Aug. lib. 4. de ciuâ Dei 9. and 31. and it hath bin the meane to make men brute beastes and to turne them away from the truth Seeing that euen blinde men knewe this or rather that God did cast foorth those words by their mouth is it not a horrible condemnation to suche as terme themselues Christians if they take not heede to it Another heathen man bringeth in an idoll speaking thus Horace The Carpenter or Caruer sayth hee was in doubt what to make of mee 1. Ser. Sat. 8 in the ende hee thought best to make me a God and so am I now worshipped See how this blinde wretch skoffeth at the beastlynesse that was among men and yet hee himselfe ceased not to worship idols still But what God wrested this acknowledgement from him by force to the ende that all mankinde shoulde bee condemned and that there shoulde bee no more excuse But as for vs wee will vaunt our selues to be taught by Gods word and yet we will not knowe so much as the sillie infidels haue spoken And truely are not wee warned by them If wee heare not the Prophets and Apostles at leastwise yet ought those heathen men to teach vs to our shame Therefore it muste needes be that wee bee woorse than bewitched by Satan if wee consider not all these reasons specially seeing they be of Gods owne alledging who will haue men to receiue them euen with all reuerence as at his maiesties hand and that for a further confirmation hee addeth the sayings of the infidels which I haue alledged And therefore let vs forbeare to take that vppon vs
to his owne vse and benefite so as when any man is in perplexitie that he woteth not what to say hee must alwayes come backe to this poynt how now Psal. 145.19 hath not thy GOD promised that hee will pitie such as call vpon him Yes in deed but I knowe not whether I be of that sort or no. Why haue I not bin baptized in the name of our Lorde Iesus Christ Haue I not his holy Supper as a second pledge whereby hee sheweth mee that hee receiueth mee into the number of his children Be thou out of doubte therefore seeing thou hast so many records that thy God will be fauorable to thee and feare thou not but hee will shewe thee mercie Thus yee see the cause why Moses speaketh here expresly of the couenaunt of the fathers as it was made with their father Abraham and to all his seede after him For otherwise it woulde not haue booted at all in the time of Moses But forasmuch as GOD had sayd I will bee thy GOD to a thowsand generations Gen. 17.7 his ofspring is comprehended in it after his decease And therefore the Iewes ought to haue assured theÌselues by the vertue of the same couenaunt that they shoulde bee receiued so as if they repented theÌ of their sinnes they shoulde alwayes finde the mercie that they had neede of And now let vs vnderstand that seeing God vouchsafed to extend his goodnesse to the children of those with whome he had made his couenaunt and that although they were slidden backe and vtterly turned away from him and had quite forsaken him yet notwithstanding he ceased not to shew them mercie Now seeing he speaketh nowadays vnto vs and the voyce of our Lorde Iesus Christ soundeth lowde in calling vs to reconcile vs to our God and that the forgiuenesse of sinnes is preached vnto vs in his name 2. Cor. 5.18.19.20 Eph. 2.17 and tidings is brought vnto vs that God desireth to be friendes with vs and that all warre should be layd aside betweene him and vs let vs assure our selues I say that it is not for vs to bee wilfull and stubborne but that it behooueth vs to submit our selues to our God and therewithall to assure our selues throughly that this promise of his is not deceitefull Why for the couenant is ours so as our God intendeth not that his promises shall vanish into the aire but that they shall bee stedfast towards vs so as euery of vs may fare the better by them Thus much coÌcerning this saying of the couenant of the fathers But yet herewithall Moses faileth not to shew that it was not men that did first make the couenant with God but that God did preuent them and that it is hee that of his owne free goodnesse hath bound himselfe vnto them And for that cause is it sayd that God sware to that couenant and both of them are right necessarie For as I haue told you if wee take not Gods promises as peculiar to our selues it is vnpossible for vs to be so grounded vppon them as to call vppon him with a stedfast heart but wee shal bee euer wauering Therefore wee must be fully perswaded that God maketh vs partakers of all the benefites that hee promised to our auncesters And when wee be once at that poynt we must also consider on the otherside that it is not for vs to be on the forehand with God neither doth our Lorde tarie till wee come to seeke him but it is he y t hath preuented vs w t his mercie To be short it is he y t hath vouchsafed to take vs for his children and although we were straungers vnto him had not in any wise deserued to haue any acquaintance with him yet notwithstaÌding he hath vouchsafed of his owne accord to lincke himselfe with vs. It behoueth vs to thinke so For if wee knowe not that Gods promises are of free gift wee will fal to seeking of some deserte and worthinesse in our selues and wee will say that was the meane whereby to come vnto God he bestowed such a benefite or gratious gift vppon vs because wee deserued it wee haue gotten such a thing by the meanes of our own vertues Let vs beware of such fantasticall imaginations and let vs not thinke to doe our selues any good y â way So then let vs beare in mind that wheras God hath declared his couenant vnto vs calleth it ours yet notwithstaÌding he wil haue vs to know y t his vouchsafing to vtter himself vnto vs to giue himself vnto vs is of his owne accord without being bound thereto insomuch that wee did rather deserue to be vtterly reiected at his hand And Moses thinketh it not enough to say âingly that God made the sayd couenant but hee addeth also that hee sware it and not without cause doth he set that further here For as I haue declared already heretofore when GOD speaketh wee inquire whether the thing be so or no. Truely such manner of inquiring is very wicked But what for that Our vnbeliefe beareth such sway with vs as we cannot simply trust vnto GOD. Therefore doth he supply our want and sweareth to warrant his worde the better which hee hath giuen vs. If wee beleeue not a man vppon his bare worde wee doe him wrong And therefore are mortall men put to their othe because they bee inclined ouermuch to vanitie But when God sweareth at our request what a thing is that For seing he is the vnchangeable truthe why should not men trust him as soone as the worde is spoken with his mouth But hereby we see how frowarde wee bee and on the otherside we see also how God beareth with vs in humbling himself so farre as to sweare for our sakes because hee seeth that wee would else be alwayes vnquiet and that we shoulde still bee tempted to doubt Therefore vouchsafeth hee to confirme vs by swearing to the intent wee might bee the better assured of the hope of our saluation and not doubt any more of his promises Thus much concerning Gods swearing Now againe Moses sheweth after what maner men ought to seeke GOD and hee sheweth it by deede Hee had sayd afore that such as seeke God with all their heart and with all their soule shal find him And now he sheweth by what meanes men shall yeelde good proofe thereof that is to wit of their true and vnfeined repentance that is to wit by obeying the voyce of God For men will make bragges enowe that they beare a good heart to Godward and we see dayly this shamelesnesse that such as haue not one veine that tendeth to Godward cease not for all that to protest with full mouth that they loue God and they beare the worlde in hand that they bee wonderful zealous But there Moses bringeth vs backe to the tryall Wee must shewe whereby sayth hee so as it may appeare by our fruites that our sinnes mislyke vs in deede and that we bee desirous in
the thinges that hee commaundeth vs to the intent it might go well with vs. Wherby wee see that if wee receiue the doctrine with humilitie and desire to obey it the ende thereof cannot bee but happie so as wee shall bee sure of our saluation Howbeit wee must alwayes come backe to this point that wee pray to God to giue vs heartes for it belongeth to him to doe that and yet if wee doe amisse wee must learn to condemne our selues that he may acquite vs. On the otherside let vs reioyce inasmuch as we see howe hee procureth our saluation and intendeth the furtherance thereof as oft as his worde is preached vnto vs. And let vs remember howe it is saide in Salomons prouerbs Prou. 8.31 That it is the delight and pleasure of Gods wisedome to dwell among men See heere howe God auoweth that his sending of his worde vnto vs is to teach vs the full perfection of wisedome as if hee shoulde sende his owne wisedome from heauen Yea and to what ende Wisedome is brought in their saying thus All my delight is to dwell among men And that is as much as if God shoulde open his heart and say Beholde my teaching of men by my worde is of purpose to binde my selfe to them with a holy band And if they on their side bee not stubborne they shall perceiue that I wil alwayes be among them with out departing from them at any time This ought to inflame vs greatly with a reuerence to Gods worde so as we may seeke to profite in it and neuer suffer our selues to bee turned from it forasmuch as it bringeth inestimable benefite vnto vs namely that our Lorde vniteth himselfe vnto vs thereby Nowe it followeth in Moseses texte that God commaundeth the people to goe euerie man to his tent and Moses to tarie there still and then he addeth I will shewe vnto thee all the commaundements statutes and ordinances which thou must teach to all the people Heere God sheweth againe that hee ceaseth not to continue his teaching of the people though he vse the foredeclared meanes that is to wit though hee make Moses as it were the vtterer of his will and the bearer of his message This is to bee marked well for it serueth to make vs knowe that God intendeth to holde vs alwayes to himselfe and will not haue our faith grounded vpon men nor to depend vpon them And that is a very requisite thing Truely as for them that followe their owne good intentes or say they holde the thinges that haue beene determined by the Church or by the auncient fathers they may many times be grossely deceiued And if a man tell them they doe but as it were hang in the aire and haue no certaintie in beeing so wedded vnto men they bee wilfull in their owne opinions as we see the Papistes are whome the diuell hath so bewitched that they content themselues with the resolutions made by men and boldely despise the worde of God Insomuch that if a man bring record from theÌce to reproue their superstitions they bee at a full point for they bee so doted that they regarde not to haue God against them Men then may well for a time haue this ouerlustinesse of running boldly whither soeuer their foolish imagination carieth them they may harden themselues against God but when it commeth to the verie push they be so dismaied as they wote not where to become And therefore let vs note that wee shall neuer haue any sure and longlasting stay vnlesse our faith be grounded vppon Gods worde and that wee bee able to say that looke whatsoeuer wee haue wee holde it of him and that it is the verie trueth so as wee wander not in our owne imagination nor take the doctrine of men for our stay And wheras we heare God say in this text I will tell thee the things which thou must teach Let vs marke that wee likewise must rest wholly vppon him and vpon his infallible truth y t our faith may not be wauering and doubtfull And the thing which wee haue to seeke when we come to sermons is to haue this point well warranted and sealed in our consciences namely that we haue Gods word wherein lyeth our life And herewithall let vs marke also that God ment to holde the preachers of his word in such awe as they shoulde not presume to put forth any thing of their owne 1. Cor. 4.2 but be contented to bee faithfull setters forth of the things that he commaundeth so as they may alwayes protest that they haue serued god in executing his commaundement and in deliuering it foorth from hand to hand This is a thing which wee haue to marke we I say whom God hath appointed his ministers to preach his worde and to whom hee hath committed the office of teaching namely that we adde not aught of our owne deuising but deliuer the thing simply which we knowe to bee proceeded from God And to the end that folke should knowe y t God ment not to teach them by halues he reherseth the thing again which we haue seene heretofore namely his statutes ordinances commandements and Ceremonies As if he should say there wanteth not any thing in his doctrine neither ought the people to couet any thing more This hath bene declared more at large alreadie Notwithstanding whensoeuer God vseth such diuersitie of wordes to vs wheras he might say in one word the Lawe let vs marke that it serueth to restraine men the better from fond curiositie of adding any thing to his law as the thing which wee see we bee too much giuen vnto by nature forasmuch as our flesh prouoketh vs continually to inuent I know not what new thing And y t is the cause why in popery euery maÌ hath adueÌtured to cast to his collup to make so many lawes one vpon another For why They thought it not ynough to liue plainly according to gods word but y t it would be good to ad still some minglemangle But contrariwise God telleth vs that if we haue his law we haue statuts commandements ordinances and rites ynow as if he should say y t mortal meÌ ought not to stand so much in their own conceits as to goe about to be wiser than hee For when they haue made neuer so large discourses yet can they not amende any part of his doings nor ad any thing to them but whatsoeuer they put too further of their owne it shall bee not onely superfluous and vnprofitable but also a marring to all the rest as if a man shoulde mingle vineger with good wine And now God hauing spoken after that manner addeth that they shoulde take good heede that they kept the things which he commaunded them without bowing to the right hand or to the left Here our Lorde sheweth vs againe that the honoring of his Lawe which he requireth at our hands must not be an onely allowing of it with our mouthes after which manner wee woulde
doone and Moses doeth God the honour to keepe him to that which hee had sayde Nowe that hee is assaulted with greeuous temptation euen as though it were cannon shot hee persisteth neuerthelesse in the same faith and it is not a faith that flickereth as a shaddowe but a faith conceyued of the worde and couenaunt of God a faith that shoulde stande fast setled and vnmouable We see howe that Moses neuer obeyed GOD better than when hee withstoode the threatening which God made But yet doeth not this resolue the whole question For a man might replie Howe so Beholde God speaketh continually why then doeth Moses beleeue one of his sayinges more than other Againe there is an other doubte Seeing that God is vnuariable and hath but one single will why speaketh he otherwise than hee had determined in himselfe For in so doing hee shoulde deale double which thing wee knowe can in no wise agree with his nature As touching the first question let vs marke that forasmuch as Moses was gouerned by the holy Ghost and was fullie perswaded that it behooued him to sticke to the promise which was made to Abraham and therefore gaue credite to the same hee considered also therewithall that Gods threatening was iust and that he might iustly execute it for else his praying had beene but a mockerie Hee sawe the daunger that hung ouer the people and was readie to fall vppon them But forasmuch as he thought there was a remedy though GOD had saide Let me alone hee falleth to intreataunce againe And that serueth to shew the heynousnesse of the offence and of the fault that had beene committed For such an enormitie as that was deserued well y e vtter destruction of the people Moses then is so gouerned by the holy Ghoste that although his will seeme contrarie to Gods will yet neuerthelesse hee knoweth what wee ought to followe But it seemeth that Abraham did the cleane contrarie Gen. 22.2 For God had promised him to blesse Isaac and to raise vp a people of his seed whom he woulde take to himselfe And yet notwithstanding he commaundeth Abraham to slea Isaac with his owne handes Nowe it seemeth that after the example which is set vs downe here he shoulde rather haue saide Lorde thou hast promised mee that my sonne Isaac shall beget a seede whereby saluation shall be sent vnto the worlde therefore he must needes liue But Abraham is gouerned by the holy Ghoste and knoweth that hee ought to obey GOD simplie without gaynesaying for hee coulde well haue stirred vp seede from out of the ashes of Isaac when he had beene deade So then let vs marke that when such temptations as these doe incounter the faithfull so as God seemeth to bee contrarie to himselfe he fay leth not to gouerne them by his holy spirite and to giue them such wisedome and discretion as they holde themselues alwayes to the thing that is good and belonging to their duetie and neuer doubt at al of Gods worde And therefore let vs beseech God to teach vs his will and let vs doe our indeuour in seeking his worde and surely hee will neuer suffer vs to goe astray nor to doe amisse but forasmuchas he knoweth vs to be vnskilfull and easie to be led away to and fro he will hold vs backe by his holie spirit and giue vs discretion to discerne what hee commaundeth For like as he fayled neither Moses nor Abraham no more also will he faile vs. As touching the seconde question where it was demaunded howe it may be that GOD shoulde say one thing and meane an other for that is contrarie to his nature in somuch as hee nameth himselfe the trueth and therefore must needes shewe himselfe to bee so indeede we must marke that in saying so hee speaketh not peremptorilie but with condition though the condition be not expressed Therefore we must haue an eye to the ende whereunto these wordes are referred and then shall wee finde that there is no contrarietie in them God had saide to Abraham thy seede shall bee helde in bondage but about afoure hundred yeres hence I will performe the promise that I haue made thee Needes nowe muste this free promise of God be performed for it dependeth not vppon men it is not saide conditionally that thine ofspring behaue themselues well but Gods intent is to bee vnchaungeable in his determination And therefore whereas he saith here to Moses Let me alone I will make cleane riddaunce of this people it is as if he shoulde say This people hath deserued to be vtterly destroyed for seeing they be past amendement what shall I doe more I haue tried them a number of wayes I haue experience of them I haue borne gentlie with them I haue chastised them and yet will they not bee reclaimed neither by faire meanes nor by foule Seeing then that they be past recouerie they must needs be vtterly rooted out and perish Yea but yet is there this Let mee alone His vsing of that speech includeth a condition as if he shoulde say Here am I readie to doe the office of a iudge what remaineth nowe to doe but to thunder downe vppon this people and to make cleane dispatche of them Onely make thou no intercession for them Nowe wee see yet better the thing which I touched afore that is to wit that God was so farre off from cutting off of Moses or from shutting him out that he shoulde not pray that hee did rather sharpen him thereunto As if hee shoulde say But for thee this people shoulde be destroyed For if I shoulde handle them according to their desertes I shoulde confounde them And forasmuch as they be so wilfull that they be past amendement It is time nowe or neuer to execute my sentence It is too much I will make no moe wordes But I will graunt thus much at thy request that if thou make intercession to me I will be restrayned by it Now then wee see these two questions well resoluedâ and the profite that redoundeth of this texte Namely firste that the force of our prayers is shewed vs here when we pray vnto God faithfullie And secondly we see that daungers ought to prouoke vs the more The more that Gods wrath is vttered vnto vs the more ought we to be moued to pray vnto God because it is as if he draue vs thereto by force And wee must not pray alonly for our selues nor haue a care of our saluation onely nor onely feare the daungers that hang ouer our heades but wee must also take care âor our neighbors and when we heare Gods threateninges they must waken vs and make vs to come before him saying Alas Lord heere is a sorte of wretched creatures which must needes perish if thou be so disposed Therfore let vs bee prouoked to feare the more for Gods shewing of his wrath vnto vs and for the hearing of his threates For hee vttereth his iudgementes vnto vs to the ende that we should preuent them For
or take so highly vppon them it is all one as if they bereaued God of the title of Sauiour and Iudge For if hee be not the onely Lawemaker Saint Iames concludeth that he is not the onely Iudge nor the partie that hath power alone to condemne vs or to saue vs. And what a presumption is it that the creature should proceede so farre as to father our saluation vppon wretched carkesses and earthwoormes which is to be fathered alonely vppon God So then let vs marke well that whereas Moses hath tolde vs heere that it is not Lawefull for vs to adde any whit to the thinges that God commaundeth in his Lawe thereby hee condemneth all the deuotions that euer were inuented by the world It will seeme strange why God hath so streitly forbidden men to adde any thing to his Lawe but ought not the reasons to suffice which I will aleadge Verily the world condemneth it selfe by his owne mouth Hath this prouerb bin inuented in our time Hath it not bin euer a common saying among the Papists to say Thou art the deuils seruant for thou doest more than thou art bidden This manner of speech hath bin vsed a hundred yere before we were borne It hath bin a common by word And what haue the Papists done They haue let the commaundementes of God alone to runne gadding after their owne inuentions and gewgawes And yet neuerthelesse they say dayly still Thou art the deuils seruaunt If a Master bee angrie with his seruaunt for leauing the thing vndoone which he had commaunded him to do the thing which he had conceiued in his owne imagination and he thinketh to content his Maister in saying I haue done better than you were aware of thou art the diuels seruant wil his Master say for thou hast done more than was commaunded thee And I pray thee what art thou Thou doest the lyke to God For thou wilt needes serue him after thine owne fashion without regard what he hath commaunded thee And therefore let vs beare in minde that forasmuch as GOD is robbed of his honor and the creatures set themselues in his iudgement seate when they take vppon them to make Lawes for the stablishing of a spiritual gouernment God declareth that he wil take horrible vengeance of it Esa. 29.14 deale terribly with them And why so Euen because they haue serued him after the commaundementes of men and not held themselues to his single worde and therefore hee will blind the wisest of them so as they shall be destitute of all reason and become so brutish that they shal not be able to discerne any thing at all Is not this enough to make the hayre stand vp vppon our head What is to bee done then Let vs followe this saying 1. Sa. 15. ââ That obedience is better than sacrifice Loe here a sentence that needeth no glose The Papistes shew themselues to be farre past shame in these dayes in that they will needes maintaine the tyrannie of that idoll and still continue in their wilfulnesse of folowing their owne fond deuotions which haue not any foundation in Gods word Behold our Lord requireth but obedience that is to say that men shoulde submit themselues to his trueth and be contented with that which he commaundeth And the declaration hereof is deliuered vs here by Moses in two wordes that is to wit that they shoulde neither ad nor diminish aught at all in Gods worde but that when God speaketh they should receiue his sayinges with quiet obedience saying Yea Lord all this is iust and rightfull there is not any thing to bee gainsayed in any one poynt Againe thou Lord hast set vs boundes within the which it behoueth vs to holde our selues and not presume to say this is good or I will doe this more than is commaunded me No but wee must assure our selues that our true wisedome and perfect soundnesse is to submit our selues meekely to thy word If wee haue that let vs not doubt but that God alloweth our whole lyfe And if wee swarâe neuer so little from it wee shall not onely bee vtterly mislyked of him but also prouoke his vengeance against vs. But now let vs kneele down in the presence of our good God with acknowledgement of our faultes praying him to make vs to perceiue theÌ better so as it may bring vs to a true and liuely repentance And because wee bee so much inclined to followe our owne inuentions it may please him not to suffer such hardnesse of heart in vs as may make vs to turne away from his commandemeÌts but rather that euery one may submit our selues to his word and frame our selues wholy thereafter that being voyde of all ouerweening of our owne wit and discretion we may suffer our selues to bee guided gouerned by his hand and specially that when he sendeth vs preachers to shew vs his wil hee vouchsafe vs such grace as wee may submit our selues thereunto so as wee may not onely receiue his word when it is preached by the voyce of men but also haue it written in our heartes by his holy Ghoste That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Fryday the xj of October 1555. The Lxxxvi Sermon which is the first vpon the thirteenth Chapter IF there rise vp among you a Prophet that is a dreamer of dreames which giueth the signe or a myracle 2 And the signe or myracle which hee hath tolde thee commeth to passe and he say vnto thee let vs walke after other Gods which you haue not knowen and let vs serue them 3 Thou shalt not hearken to the words of that Prophet or dreamer of dreames For the Lord your God trieth you to weete if you loue the Lorde your God with all your heart and with all your soule HEERE god sheweth what steadfastnesse of faith ought to bee in those y t haue bin taught by his word namely eueÌ such as may bee able to withstaÌd all the lyes and sleightes of Satan so as they bee not hindered by any false doctrines or errors but may continue alwayes in the trueth For if wee receiued his worde when it is preached vnto vs and yet it had no hold in vs but that wee should turne aside from that which we had learned as soone as we perceiued any thing to the contrary what a thing were it It is sayd that faith must be the victorie whereby to ouercome the whole worlde â Iohn 5.4 for so doth Saint Iohn speake thereof in his first Epistle And if wee yeelde to euery winde so as euery blaste of vntrueth is enough to withdrawe vs from GOD our faith will soone bee ouercome and where is then our victorie Therefore let vs marke that when GOD graunteth vs the grace to bee taught by his worde it is not onely to the end wee shoulde learne the thinges that are spoken and beare them in minde for a while
you and haue seduced the inhabitants of their cities saying let vs go and serue other gods whome yee haue not knowen 14 Then shalt thou search and inquire and examine the matter throughly if it be true certaine that such abhomination hath beene doone among you 15 Thou shalt roote out the inhabitants of that citie with y e edge of the sword and vtterly destroy the citie and all that is in it and the verie cattell thereof with the edge of the sworde 16 And thou shalt gather al the spoyle thereof together into the middes of the citie and burne vp the citie and all the spoyle thereof with fire to the Lorde thy God and it shal be a heape for euer and neuer be builded againe 17 And none of the cursed thinges shall sticke to thy handes that the Lorde your God may turne away the fiercenesse of his wrath from thee and giue thee mercie and haue pitie vpon thee and multiply thee as he sware to thy fathers 18 Because thou shalt haue obeyed the voyce of the Lorde thy God in keeping all his commaundementes which I commaund thee this day to the ende thou mayest doe the thinges that are right in the eyes of the Lorde thy God WE haue seene heretofore what manner of zeale wee ought to haue to y e mainteining of Gods true seruice the pure religioÌ that is to wit that we must forget al y e friendship of the world and shewe that we make more account of the honor of our God than of all those that are as deere to vs as our owne soules But now Moses proceedeth further and sayth that wee must vse such rigour not only against particular persons but also against whole cities Now if a whole Citie ought to be rased for breaking y e seruice of God what shal be done to any one man Should he be borne with Here then we see how Gods honour ought to be preferred before the whole worlde And because he had set downe a right and pure order to y e people of Israel how to do it his mind was that it should be kept to the vttermost and that if any man transgressed it he should be cut off insomuch that if it were a whole people that had done it they should be delt withall after the same maner Now then we see yet better howe carefull wee ought to be for the preseruation of religion in his purenes True it is that we ought to be alwayes mindefull of y t which we haue sayd already namely that it serueth not to excuse ydolaters wheÌ they be so inraged with zeale without discretion For we must be sure a forehande that the religion which we holde is holy that God alloweth of it so as it is not a doctrine forged at the pleasure of men but Gods owne will vttered vnto vs of his owne free fauour whereof we haue good and infallible record that if any set himselfe against it he must be cutte off yea though it were a whole Citie So litle ought any priuate person to be forborne that euen a whole citie ought to be destroyed for it But to the intent this doctrine may be y e better vnderstoode let vs marke the order which God commandeth here to be kept If it be sayde that is to say if the report go that some wicked persons are gone from among you and haue led away the inhabitantes of a Citie make good inquisition of the matter search it out diligently and vnfainedly to the vttermost and if it be found to be so let that Citie bee vtterly destroyed with the edge of the sworde and so forth Now first our Lordes will is that when any brute goeth of an euill deede we should first inquire how y e case standeth And hereby he sheweth that such as haue authoritie of the sword sit in the seate of Iustice must not be retchlesse in suffering thinges to passe before their eyes without making any countenance to see them Is there then any brute of a thing Inquisition must be made of it For if it be let passe we shew that our intent is to nourishe the euill and the parties that haue so concealed it must in y e ende abide their payment which is that it must light wholly vpon their owne heads as we see it commeth to passe And it is a iust punishmeÌt of God that when such as are in office to remedie redresse euill doe beare with it they themselues should abide the paine of it And when they suffer it it happeneth not by haphazard but God yeeldeth them the iust wages which they haue deserued Therefore we must marke this text that God will haue vs to be doing aforehand as soone as the brute is reported or giuen forth not to tary till the thing be apparaunt without setting hand to it or without making inquisition of it but he will haue the Iustice to inquire of it betimes specialy when there goeth any brute of it And by the way to the intent there be not a slight inquirie made of it as it were but for fashions sake he vseth here three wordes and afterwarde he addeth that it must be done throughly so as there be an exquisite care vsed in the matter For diuers times informations are taken when some coÌplaint is made and that the euill is knowen yea and y t in suchwise as they be ashamed to cloke it altogether and so witnesses bee called But they will not seeke to vnderstand the pith of the matter they doe but vse a kinde of forme for fashions sake as who should say y e matter is not buried because there hath bin some seeking to knowe the truth of it But what This is no proofe that is to say we wil not search how the case stands in deede For the witnesses are dispatched ere they haue tolde halfe their tales and that which they haue spoken is let slip so as wee see not the thing that is as apparant as the nooneday Now to the end that men should not daly after that sort with God it is sayd expresly that inquisition should be made that the matter should be examined and information dewly taken And therfore let Iustices vnderstand that they shall not goe quit but that God will hold them giltie for neglecting their duetie if they do not what they can to bring matters to light when they heare any complaint or any brute of them Neuerthelesse our Lords meaning is not that meÌ should iudge at al aduenture but that the crime should be duly proued whether it be so of a truth in deede He vseth two wordes to shew that a Iudge ought not to be led by bare suspition to conclude what hee listeth For wee must be faine to beare with the euill when it is not knowen because God hath not yet brought it to light As for example there be some sinnes sayth S. Paul which make hast to come to their condemnation 1. Tim. 5.24 and
it is said y t the heathen which were neuer trayned vp in the law were roted out because of such things For if God pardoned not y â infidels which neuer had any knowledge of his truth what shal become of vs y t are so wel warned to whome God crieth aloude that hee will not suffer it and that such abhominations stinke before him and that we must be cleansed from them or else he vtterly disclaimeth vs I pray you shall we hope to bee spared when wee lie still asleepe hauing such warning from heauen God must first giue ouer his office Againe whereas it is set downe here first that God cannot away with such abhominations secondly hath shewed in effect what punishment shall insue vpoÌ it by rooting out those that rebelled not wilfully against him but had euer bin hardened in their superstitions and neuer knew ne tasted of the good doctrine seeing that such are rooted out for hauing to doe with satan it standeth vs in hande to take the better heede and to learne to withholde our selues in such wise from all illusions and wiles that if there be either sorrerer witch or wisarde among vs they be liuely repressed If there be a poysoner or a theefe euery man runnes vppon him For it is knowen that they be the common enemies of mankinde which do so peruert al lawe and indeuour to abolish all policie and order of nature But these are much worse For God hath commaunded that his worde shoulde raigne among vs and ought not euery one of vs to be diligent in preuenting the mischeefe when the diuell goeth about to ouerthrowe all and to bring all thinges to horrible confusion Esa. 2.3.4 Verily it is not to be douted but that because manie superstitions are suffered God also doeth giue Satan head to ouerwhelme vs altogether Wo worth them that haue plaide the blinde bussardes and woulde see nothing but haue suffered the mischeefe to settle among vs. For it must needes increase more and more vntill it come to the top and that wee be so far and so deepely plunged in it as it is vnpossible for vs to get out againe That is y e thing which wee haue to remember vpon this Text. And further let vs marke well that whereas Moses saith here that the Iewes must not doe so but that they must giue eare to Gods Prophet it is according to that which I haue expounded alreadie namely that forasmuch as God hath giuen vs so good a remedie by being taught at his mouth it is good reason that wee should hearken vnto him If we had no witnes of Gods will it were halfe an excuse for vs to alledge yea but should wee knowe nothing The Infidels haue meanes to finde out thinges by their illusions True it is that they serue idols but yet are they in better case than we bee After this maner might we speake But our Lorde telleth vs that wee shall haue teaching enough if we list to hearken to his worde He addeth that he will raise vp Prophets from among vs. As if hee shoulde say vnto vs Wretched men seeing that I am so gratious to you as to condescende to your rudenesse and infirmitie and to speake to you by the mouthes of men are ye not too too vnthankefull and malicious in turning away for my doctrine to satans trashe so as ye can not finde in your heartes to acquaint your selues with the manner of teaching which I haue chosen as fittest and conuenientest for you Then is it not superfluous that God saith here that hee will raise vp a Prophet from among vs which shal be one of our brethreÌ Indeede we coulde well finde in our heartes that the Angels shoulde come downe from heauen to speake vnto vs but our desiring thereof springeth of a foolish lust For as shal be shewed more fully hereafter y e people of Israel hauing founde by experieÌce what it was to heare Gods voice in his heauenly maiestie were so afraide that they besought God to speake to them by the mouth of Moses Now then if the choice were put vnto vs it is certaine that wee should euer finde it best for vs that God should speak vnto vs by the mouthes of meÌ And it was knoweÌ to be so as we haue seene heretofore and as God himselfe auoweth there againe saying I like wel of the peoples request that there shoulde bee a meane betwixt them and me and that there should be a man to bring them worde from me in my name And so here our Lord vpbraideth men with their vnthankfulnes in that they wil not receiue his worde when it is brought them by the Prophets and teachers whom he hath appointed placed in his Church If he had said I wil send mine Angels it had bin much But we see how men abuse euen the heauenly reuelations also God therefore applieth himselfe so much y e more vnto vs commeth downe one step lower vnto vs in y t hee saith I wil raise you vp a Prophet froÌ amoÌg your brethreÌ Sith we see that God coÌmeth so familiarly vnto vs speaketh with vs as it were mouth to mouth were wee not worse than mad if wee should say I would that God would send mee his Angels I would he would worke some miracles I would hee would send mee some reuelations or raise me vp the dead tel me some newes of the things that are done in the other world Needs must it be y t we be driuen by the diuell when we haue so inordinate desires For behold our God intendeth to teach vs familiarly After what maner I will raise vp men Now seeing we bee wont to be fellow like one w t an other what a prerogatiue doth he giue vs in applying himselfe so vnto vs We be lyers by nature we be full of vanitie yet doth God appoint vs to be preachers of his word and messagers of his vnfallible trueth he appointeth men as his instruments to speake in his name And so let vs beare in minde that when God graunteth vs the grace to haue his word faithfully expounded vnto vs and to haue shepeheards to teach vs it is such a priuiledge as ought well to holde vs in such singlenesse of faith that all curiositie be laide away among vs and none of vs be led with fond desires as they be which are euer seeking and neuer attaine to the knowledge of the trueth â Tim. 3.7 Let vs beware I say y t we be not such questioners and disputers of this and that and let it suffice vs to heare our God speake assuring our selues that he hath so ratified that order as we neede not to doubt but that it is the verie way to be taught by him For as shall bee declared more fully hereafter let vs marke that whereas our God hath ratified his lawe yet to y e ende it shoulde be helde for the more certaine he hath also left vs the Prophetes and that the
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 Aâd 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 ãâã â 1 ãâã 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
their common prouerbe After that manner haue we erred and we haue alienated our selues to our power so farre from our God that we haue wel deserued to be shaken off at his hand But forasmuch as he hath shewed vs that it is onely hee to whom wee must sticke and forasmuch as he offereth himselfe so familiarly vnto vs to the intent we shoulde submit our selues to him we ought now to be so much the more stedfast and seeing wee haue such assurance let vs not be drawen too and fro by our vnconstancie and lightnes but let vs conclude that God cannot away to haue any straunge gods with him and that it behoueth vs to doe him the honour of resting in such wise vpon his power and goodnesse as it may suffice vs to call vpon him and to flee to him for all our refuge And Moses addeth immediatly that God caried vp his people or made them to ride vp vppon the high places of the earth and gaue them the fruites thereof to feede them namely the butter of Kyne the milke of sheepe the fat of Muttons of Lambes and of Goates the fat of Corne and the bloud of Grapes for so he termeth them and that he made them to eate Oyle out of the harde stones and honny out of the Rocks Hereby Moses ment to vtter howe liberall yea euen beyonde all opinion of man God shewed himselfe towards his people His speaking of the high places of the earth is in respect of the situation of the lande of Chanaan for it is high in comparison of Egypt and of the countries thereabouts To say as some haue imagined that it is the middest and as ye would say the Nauill of the earth is to no purpose Because mention is made of the mids of the earth among the Prophetes Psal. 74.12 some haue surmised that God meant to bound it out as if he had beene some Geometrician that should haue butteled and bounded the whole world But whereas it is saide in the mids of the earth it is meant in the mids of the lande that is to say of Iewry Yet notwithstanding as I saide afore the Lande of Chanaan is high if a man haue an eye to any of all the Countries round about it Againe it hath many mountains and high Rockes in it insomuch that at the first fight a man woulde take it to be barren And therefore Moses declareth that the people shold eate honnie out of the Rockes and Oyle out of the harde stones that is to say that where men would think there were nothing but wildernes there would God make Olifetrees to growe and where men would thinke to be nothing but barrennesse there they shoulde gather honnie and to be short that eueriwhere there shoulde bee nothing but sweetenesse and abundance Afterwarde hee speaketh of fat Sheepe Goates and Lambes Trueth it is that in this place is vsed the worde Basan which had that name of fatnesse for the hill of Basan was a goodly countrie of pasture And this is the cause why hee expresly speaketh thereof And let vs marke that Moses neuer came within the land of Chanaan hee had neuer so vewed it that hee coulde describe it as he doth heere Needs therefore must hee speake not as a man but as one whose tongue is gouerned by the spirite of God And heere he treateth of the thinges which the people were to finde after the decease and yet hee speaketh of them as if he had seene them and as though the thinges had beene done alreadie So then we haue a plain proofe that Moses wrate not any thing on his owne heade but was an instrument of the holy Ghost For he left this song to the children of Israel and made it common among them before his death as wee haue seene afore Whereby it was apparant that hee was taught at Gods hand all the thinges which were vnknowen vnto him as in respect of the flesh surely not euen the children of Israel themselues coulde vnderstande the contentes of that song vntill they had had the experience of it But the effect shewed that his so speaking was not in vaine The thing then which Moses or rather the holy Ghost by his mouth intended is to put the Iewes in minde howe liberall God had shewed himselfe to them namely by bringing them into the Lande of promise and by giuing them fruitfulnesse that it might suffice to maintaine them And no doubt but he meant here to magnifie Gods goodnes by declaring that he passed the common order of nature when he had such a care to sustaine his people so welthily in that lande which a man woulde neuer haue thought able to do it So much the more therefore ought we to abhorre these diuelish heades which haue gone about to deface Gods grace in this behalfe seeing that the holy scripture standeth thereuppon namely that men must not deeme according to the common order of nature concerning Gods mainteining of his people after that manner He meaneth Seruettus As for example that cursed heretike which was executed heere among vs was not ashamed to write in one of his books that the land of Chanaan is indeede spoken of howebeit ouer fauourablie and that they which haue so spoken thereof haue made vs to beleeue many things vnaduisedly And what caused him so to do but that he was a worldly man and a despiser of God seeking by all meanes to skorne God and to abolish his grace and that men might no more knowe how to worship him So then yee see howe Gods grace was had in contempt But contrariwise we must always be resolued that God hauing once made his promise to his seruant Abraham did therupon intend to vtter his wonderfull power as one that had a care of his people Yea and we must call to mind what was saide yesterday namely that GOD had made his partition to the former inhabiters of that countrie to wit of the lande of promise according to the number of the children of Israel for he knewe wellynough what a multitude of people he was to maintaine there That is a cause why Moses declareth here again that the Rocks yeelded hony and y e stones brought forth Olifes that there was pasture ground to yeelde fat mattons lambs goats to yeeld butter all manner of white meate so as nothing might be wanting also y t the land yeelded y e fat of corne for he vseth that terme as who shold say there were lumps in the meale and nothing but pure and fine flower of wheate so as our Lorde gaue his people abundance of all things y t he knewe to be meete for them and that hee gaue them the bloud of y e grape that is to say the grapes were so full that a man might haue pressed as it were bloude out of them To be short he declareth that God failed not his people in any thing but prouided them store of all things necessarie yea and shewed
10. Looke Couenants Promise of man What sinne is committed when a Promise bounde with an oth is broken 94. a 50.60 Of the Promise made in Marriage and of how great importance it is 789. b 10 Howe farre foorth men keepe touch in the thing that they Promise 94. a 10 Looke Couenant Promises of Men. When and by what default there wil alwaies bee some fainednesse in our Promises 94. a 10 The deceitfulnesse of men notwithstanding their Promises neuer so autentically made 94. a 40 Prophesie both true and false Howe âhe Iewes make their boast of the gift of Prophesie and why the same was giuen them 682. b 50.60 Two places touching the Prophesie of false Prophets comming to passe and not comming to passe reconciled 534. a 30.40.50.60 and b all Of Ieremies Prophesie touching the Iewes captiuitie in Babylon howe Homaniah went about to discredite and scorne the same 534. a 60. and b all Whether the Diuell can Prophesie or no. 533. b 50.60 534. a 10 Prophesies The blessinges that Iacob and Moses gaue the twelue tribes were Prophesies 1212. b 10. and a 20.30.40 What we must doe that wee maie not bee deceiued as in respect of particular Prophesies 533. b 10 All Prophesies performed in Christ to which intent he came 674. b 50.60 Prophet Vnto what Prophet we must not hearken and vnto whome these wordes appertaine 529. b 30.40.50.60 c. That a Prophet maie saie something that shall come to passe afterwarde and yet neuerthelesse not haue the more warran to be taken for a seruant of God 535. a 20.30 Howe euill Ieremie the Prophete was intreated for telling the trueth 538. a 60. b 10.20.30 Not the title onelie but the effect also of a Prophet must bee had and what that is 678. a 60. and b 10.677 a 20 Of a true Prophet and a false the differences of both and infallible tokens to knowe them 680. b 50.60 534. a all and 535. a 10 The meaning of Moses by these words God will raise vs vp a Prophet 664. a 20.30.40.50.60 â 10. c. 665. a 10. 674. b 20.30 Howe Moseses wordes Yee shall obey the Prophet are meant 666. a 50.60 Notable doctrine vpon these wordes The man that will not heare y e Prophet shall die without release 675. a 30. c. Christ the great and cheefe Prophete promised to the Iewes 665. b 30. 642. a 40 False Prophet Howe a False Prophete preuailed against a true Prophet and withstood him to his facâ 538. b 10.20.30 Howe we bee affected when the thing that a false Prophet saith to vs doth come to passe 531. a 10. and what we must do in such a case ibidem 20 Though a False Prophet speake the truth yet is not that a warrant that his doctrine is true 681. a. 30. Notable doctrine vpon these wordes Thou shalt not be afraide of such a False Prophet 684. a 20.30 Of a False Prophete that spake in as excellent a stile and manner of speech as could be of Gods vnchangeable truth 804. b 60. and 805. a 10.30.40 Prophetes Against such as holde that there is no more neede of the law and the Prophetes 463. a 30.40.50 God will haue vs to sift the Prophetes whether they teach aright or no. 677. b 50.60 and 678. a 10 To what ende God raiseth vp Prophetes and their charge 677. a 50.60 Why wee haue no Prophetes nowe adaies to tell vs of things to come by speciall reuelation 681. b 60. 682. a 10 Howe the true Prophetes did set them selues against the False Prophetes 681. b 10.20 What the Prophetes would saie when they meant to proue that they were sent of God 681. a 50. Example of Ieremie ibid. 60. b 10 Of the office of Prophets and in what pointes the same consisted 679. b 40 50.60 Ministers of the Church are in the same degree that the Prophets were and how 666. a 20.30 All the Prophetes tooke their end in Christ and he made a perfect conclusion of all 666. a 10 No more Prophetes in Israell after the time of Zacharie and Aggeus 665. b 40 That there shall be Prophetes alwaies in Gods Church 665. a 30 That God will raise vp Prophetes from time to time among the people and to what intent 665. a 10.20.30 and 67â all What Christ meant by this saying That Iohn Baptist excelled all the Prophetes 675. b 50.60 676. a 10 Moses and his fellowe Prophetes were but seruantes and how 674. b 40 The Iewes were destitute of Prophets from Malachies time till the comming of Christ. 1247. a 40. b 10 Moses excelled all the Prophetes that were to be founde in Israell why 1246.30.40.50.60.1247 al. False Prophetes What ought to bee our refuge when there rise vp neuer so manie False Prophets among vs. 527. b 50.60.529 a 50.60 b 10 Of False Prophetes who they bee and howe wee must withstande them 528. b. 40.50.60 and 530. a 30. and 531. a 30 The order that False Prophets true Prophets vse in their admonitions doe differ and how 534. b 40.50 The offence of False Prophetes aggrauated by comparison 536. a 60. and b 10.20.30 and 537. b 10.20 Remedies for the rooting of False Prophetes and heretikes out of the Church 536. a 20.30.40.50.60 Why God setteth downe a lawe for False Prophetes 679. a 30 Howe it commeth to passe that False Prophets doe sometimes speake the truth 680.50 b. 60. 681. a 10.20 Tokens whereby to discerne False Prophetes aright 679. b 40.50.60 Two sorts of False Prophets set downe by the Lord himselfe 682. a 60. and b 10 Howe God will turne the sayings of the False Prophetes into the contrarie 682. a 40.50 The pride and presumption of False Prophetes noted and condemned 683. a 30.40.50.60 The cause why Moses saith that he wil discouer False Prophets 682. a 10.20 False Prophetes or teachers that goe about to seduce Gods people from the right waie compared to bitter rootes 1032. a 50. b all 1033. a b all To what ende God suffereth False Prophets to bee stirred vp by Satan to sowe their daânell among vs. 533. a 10 Prosper Howe a man should bethinke himselfe if he would Prosper in his owne person 952. b 50.60 953. a 10.20 948 b 50.60 How it is not alwaies perceiuable that God doeth prosper them that serue him and why 324. b 60. 325. a 10 The way how to Prosper all our life loÌg 482. a 50.519 a 20. 551. a 30.40 345. b 10.20 How we seeke and intend to Prosper as it were in despite of God and of the ende of our drifts therein 518. b 10.20 What a kinde of contentation we must haue if God list to Prosper vs. 355. b 40 What wee haue to learne when God promiseth to Prosper vs if wee serue him 347. a 10. Looke Blessed Prosperitie Prosperitie a good trial to bewray what is in mens hearts see howe 349. a 10 From whence all manner of Prosperitie
THE SERMONS OF M. IOHN CALVIN VPON THE FIFTH BOOKE OF Moses called Deuteronomie Faithfully gathered word for word as he preached them in open Pulpet Together with a preface of the Ministers of the Church of Geneua and an admonishment made by the Deacons there Also there are annexed two profitable Tables the one containing the chiefe matters the other the places of Scripture herein alledged Translated out of French by ARTHVR GOLDING ET INVENTA EST PERIIT AT LONDON Printed by Henry Middleton for GEORGE BISHOP Anno Domini 1583. TO THE RIGHT HONOVRABLE Syr Thomas Bromley Knight Lord Chauncelour of England one of her Maiesties most honourable priuie Counsell his singular good Lord health prosperitie and increase of Honour BEing desirous to testifie my duetifull minde towardes your good Lordship I thought there could be no better meane in all respects than the dedication of this present worke which containeth a large exposition of the whole Lawe of God and of the practise thereof in the Commonweale of Israel wherof the onely reading with due consideration may iustly commend it many wayes euen to such as are of greatest learning wisedome authoritie and vertue For if we haue an eye to the author of the groundworks thereof it is God and not man If to the Lawemaker it is the Lawe of the Iudge of the whole world the lampe of light the welspring of wisdome the touchstone of truth the rule of right the ground of goodnesse the bond of blessednesse the loadstarre to life the opener of our vnderstanding and the gouernour of our wits the faithfull following whereof is the way to welfare the procurer of peace the path of true pleasure the entrie of immortalitie and the harbourer of happinesse Or if we haue an eye to the maner of the deliuering thereof it is most woonderful accompanied with many great myracles signes and tokens and honoured with the glorie and maiestie of Gods owne presence If to the intent of the Lawegiuer it is the repayring and reforming of man according to the Image of his maker in true holinesse and righteousnesse If to the end of the Lawe it is to driue vs vnto Christ that by him wee might be saued If to the obedience which it requireth it is altogether spirituall holie euerlasting All which things are not onelie great but the greatest that can be and fuller of maiestie and glorie than can be expressed or conceiued by man Againe if we haue an eye to the partie by whose seruice and ministery this law was published hee was a man peculiarlie chosen of God indued with most excellent giftes ful of the holy Ghost such a prophet as neuer had his like Christ onlie excepted a figure of Christ familiar with God a perfect paterne of a good gouernour and a verie father of his Commonweale Or if we haue an eye to the parties to whom it was deliuered they were a people whom God had purposely chosen redeemed and deliuered from most miserable thraldome to the intent to be their King and to dwell among them and that they should be vnto him a holie people and a royall Priesthoode for euer which things are surelie most excellent and singular prerogatiues And as for the Preacher of these Sermons by whom the sayde things are laide foorth and expounded to the better vnderstanding of the Reader it is well knowen that for the manifold talents and excellent gifts which God had bestowed vpon him and for his diligent and most painfull imploying of the same to the beating downe of Idolatrie and superstition to the winning of folke vnto God and to the edifying of Christs flock he was in his lifetime and yet still is a man of great reputation and renowme As for mine owne trauell in translating this worke I humbly submit the iudgement and censure thereof to your Lordships fauourable acceptation the obtainement whereof shall greatlie increase my gladnesse in that I haue done any thing whereby the Church of GOD is or may bee any whit edified Written the xxj of December 1582. Your good Lordships most humble alvvaies at Commaundement ARTHVR GOLDING To the Christian Reader Grace and Peace from GOD c. IT is no small fauour that wee daily receiue from the hands of our God partly by the publike ministerie of his word and partlie by the priuate reading of such good workes as by the meanes of manie his faithfull seruants he hath published and spread abroad in this last age of the world But as the beholding of this doth make manie Godly mindes to reioyce in that they see Gods great goodnes striuing continuallie to ouercome the malice and frowardnesse of mans minde So on the otherside it pincheth them at the heart when they perceiue not only what slender entertainment Gods graces haue amongst vs but euen what manifest contempt is offered vnto them while men notwithstanding the woonderful sunshine of Gods holie trueth remaine in as great darkenesse almost in respect of iudgement and be as dissolute and carelesse in their conuersation as euer they were in the time of the most grosse and palpable blindnes Would to God that the miserable experience of our dayes were not too plaine a proofe of this point And yet this is not spoken either as in dislike of our state with some discontented people or to the discrediting and defacing of Gods religion which we professe with the practising Papists who with one blow at the Gospel would if they could crafââlie cut the throate both of Religion and policie but in all holie loue and affection to make this carelesse generation more studious to labour to abound both in sound knowledge of the trueth and in all holie obedience to the same In which respect not onelie are these few lines written at this present but this notable worke of Master Caluins Sermons vpon Deuteronomie published that in our owne natiue Language wherein what paine and cost hath beene bestowed that they might come foorth as beneficiall to the Christian Reader as might be though I my selfe may speake much in trueth as an argument of some weight to induce the godly brethren to the buying and reading thereof yet letting that point passe as a matter not much to be stoode vpon I minde onely to presse those things and that also in very fewe words which shal be most material And that is that as al states and conditions of men may out of the same fetch many profitable points for their instruction both in faith and obedience towards God and man so particularly if a man would ouerthrow Atheists or confute Papists and other Heretikes or wound the wicked or encourage the faint hearted or comfort the afflicted conscience cast downe with the sight of sinne or performe any other seruice towards God himselfe or other men he shall haue matter and that in great store plentifully ministred vnto him for the performance of these and all other dueties whatsoeuer Wherefore I would aduise thee good Reader to get it speedilie
suffer our selues to be taught by him all the time of our life let vs be afraide least he execute the vengeance vppon vs which he threatned once to the people of Israell by his Prophet Esay saying that his lawe should be to them as a booke shut vp and sealed Esa. 29.11 so as if it were offered to men of skill they should say the letters are not to be seene there is a scale vpon then I cannot tell what is within it And if it were offered to ignorant and vnlearned men they shoulde answere we be not booke learned we neuer went to schoole we cannot reade Loe how God punisheth all such as walke on in their brutishnesse and wil neuer submit themselues vnto him True it is that God beareth with vs for a time and that as I said afore although we be worthy to be cut of from his house to be bereft of his truth so as he should giue vs vp into Sathans handes to bee blinded with lies and to bee poysoned by him yet notwithstanding our God hauing pitie vppon vs assayeth still to winne vs to himselfe But if we continue still in refusing the good doctrine and become neuer the better for it at the yeares ende than we were at the first day at length this threat must needes light vpon vs namely that we shall take the holy scripture into our hands and haue it preached vnto vs and yet wee shall vnderstande neuer a whitte of it though we be neuer so witty and that when as the vnlearned shall say I wote not what it meaneth it shall also bee as a letter folded vp and fast sealed euen to them that are skilfullest and sharpest witted Wherefore let vs stande in feare of such threatnings and least our light bee turned into darkenesse let vs take holde of the opportunitie which God offereth vs nowadaies that wee may fare the better by his continuall speaking to vs after that sort True it is that the thinges which are conteined here were spoken to the people of Israel and might haue profited them in their time but yet doe they also belong vnto vs at this day and they be as a common treasure whereof God will haue vs to bee partakers For as wee shall see hereafter the Lawe was not onely giuen as a rule whereby to liue well but also grounded vpon the couenaunt which God had made with Abraham and his ofspring And by vertue of that couenant wee are become heires of the heauenly kingdome Gal. 3.29 as sheweth Saint Paul To seeke our saluation wee must resort to the promise that was made to our father Abraham and to bee of the householde of Gods Church and members of our Lorde Iesus Christ we must be of Abraham spirituall linage Hereby then wee see that this doctrine not onely serued till the comming of the sonne of God but also serueth still to our behoofe and shall doe so still to the worlds ende For it is a building that is founded vpon the euerlasting couenant from whence as from the true fountaine thereof our saluation springeth as I said afore Wherefore let vs marke that whensoeuer God shall hencefoorth speake to the Iewes the same is spoken also vnto vs and wee must receiue it in such wise as wee must vnderstande that God hath shed forth his grace through the whole worlde by the comming of his onely sonne and builded vp the heauenly Ierusalem to the ende that we shoulde all be linked together in one holy brotherhood to cal vpoÌ him as our father all with one mouth Sith it is so then let vs vnderstand that it is good reason that wee shoulde giue ouer our selues vnto him and that he should hold vs in awe and enioy vs that like as he hath vouchsafed to giue himselfe vnto vs so we on our side shoulde bee wholly his to yeelde him the duetie which children owe to their father and that when we be negligent and slowe therein we should at least wise be moued with the exhortations that are conteined in this bookeâ and that seeing God calleth vpon vs so-earnestly we shold not stop our eares against him but euerie man awake and one of vs rebuke another Yea and that if we were wise we should nottarie till God quickened vs vp so sharpely but rather preuent him howbeit that we ought to be moued to bee ashamed of our lewdnesse and to returne againe vnto God at leastwise when hee falleth to correcting of vs by thundering out his threatnings against vs and by vpbrayding of vs with our sinnes Thus yee see what wee haue to marke in generall vpon this booke Nowe let vs come to the text that I haue rehearsed afore These are the wordes which Moses spake vnto the people in the wildernesse in the plaine or champion grounds beyong Iordan euen from Horeb vnto the places here before rehearsed Herein we haue to note that God intended to rebuke the people for their not keeping of the lawe which had not onely bin preached to them by mouth but also set downe in writing as if a man should make an instrument or conueyance of some bargaine betweene two parties And God himselfe vouchsafed to ingraue his Lawe at leastwise the ten commaundements in two tables to the intent they might be remembred the better For albeit that the doctrin was cleere ynough of itself god had prouided to preserue it from forgetting yet did not the people receiue it Therefore as nowe he casteth them in the teeth as if it should be saide vnto vs Behold the Gospell of our Lorde Iesus Christ hauing bin preached with such power and maiestie is also left in writing Wee haue had the Gospel preached vnto vs nowe a long time euen the same Gospel which is set downe vnto vs in Bookes Therefore are we too vnexcusable if we cannot tell what God saith to vs there If a man shoulde speake after that maner it were a blaming of vs for our beastlinesse Againe if it shoulde be saide that where as wee were baptised in the name of the sonne of God when we were babes yet wee knowe him not that being come to mans estate we bee so brutish that after so often hearing of Gods truth yet we be still but nouices in it and that we can scarsly tell what it is or at leastwise haue neuer taken any tast of if at al such maner of opening of the gospel vnto vs how it hath bin offered vs of long time after diuers fashions were as a framing of an inditement against vs. So now likewise Moses to witnesse openly to the people that they had shewed themselues too vnthankefull towardes God saieth expressely These are the wordes that I vttered and preached vnto you from time to time not for a day or two but euer since the publishing of the Lawe in the mountaine of Horeb. And because you shewed your selues so ill disposed I haue not ceassed to put you still in remembraunce of the things that you
had heard before Now let vs learne hereby to bee the better quickened vp and sith wee see it hath bin Gods will that euen from the beginning of the worlde his trueth should haue some certaine record among men and that he hath not ceassed to set it forth still and to raise it vp againe when men haue gone about to burie it by their spitefulnesse let vs acknowledge his wonderfull goodnes in so doing and be moued to receiue the things that shall be spoken vnto vs. Marke that for one poynt But to the end wee may bee the better disposed we must also weigh this saying which Moses addeth Euen according to all that God had commaunded him Nowe by this preface he sheweth that he brought not any thing of his owne ne meant to subdue the people to his owne dotages nor to any thing that he could haue deuised of his owne reason and wisedome as in respect of men but that he did simply obey God as a faithfull trustie messenger without swaruing aside either to the right hand or to the left Nowe if Moses who had so excellent a record as wee see Deut. 34.10 insomuch that God neuer raised vp any Prophet equall or like vnto him If Moses y e prince of all Prophets next vnto Iesus Christ and the chiefe of all vnder the olde Lawe doe neuerthelesse protest that he putteth not forth any thing of his owne head I pray you what shall others do May they compare themselues with him No but put the case that they be as highly aduanced and placed as he yet notwithstanding the furthest that they ought to goe is but to set forth the things that God hath commaunded them And therefore let vs learne that here all mens traditions are shut out of doores And hereby it appeareth that the Pope hath marred and corrupted the whole order of the Church by his taking vpoÌ him to be a Law-maker to deuise lawes to lay them vpon mens necks at his owne pleasure to forge contriue newe articles of faith and to inforce men to receiue his inuentions as the holy scriptures Was not this a turning of all things vpside downe Yes for God neuer ment that men should haue such libertie and sway in the Church as to set forth any of their owne inuentions there but he himselfe onely will be heard there Marke that for one point But there is yet more in it for it is not onely saide that Moses spake according to the charge that was giuen him but according to all that euer the Lord had commaunded him He sheweth then y t he did not as it were make a medlie or seeke by any meanes to bring in what he himselfe thought good or to separate himself from Gods worde but that he followed Gods will from point to point to the vttermost Ye see then that there was a great singlenesse of heart in Moses insomuch as he not only gaue forth the things that he had receiued at Gods hand but also continued throughout in the same singlenes of keeping himselfe within his boundes so as he raunged not abroade to say this is good or that is good thus or thus doe I thinke of this matter No but in all points he ruled himselfe according to the charge of his commission vttering his message according as he had heard God speake it Marke that for the second point Nowe herewithall wee be warned to receiue the doctrine here conteined not as comming from a mortall man In speaking vnto vs Moses protesteth that he himselfe is not our schoolemaister though he rehearseth our lesson vnto vs but that must alwayes be God and his holy spirit that must be euen our Lord Iesus Christ in whose hand the Lawe was giuen Gal. 3.19 as S. Paul speaketh of him For he was the gouernour of y e Church at all times Ye see then that the thing which we haue to consider here is that we must reuerently and carefully receiue the things that were giueÌ vs by the hand of Moses Not that wee may think that any thing came of himselfe but that God sent him and ordeined him to be his instrument so that when we receiue any thing that was spoken by Moses wee may warrant our selues that God guideth and gouerneth vs by his owne pure trueth and that our faith resteth not vpon men nor vpon any mortall creature but that the liuing God is the author and will also be the warranter thereof Now after he hath spoken so he saith That his rehearsing of all these things was in the fortith yeere the eleuenth moneth and the first day of the moneth As if it had bene saide when the people drewe nigh to the land of promise and were readie to enter into it then did he repeate the Lawe of God and make an abridgement of it and rehearse all the exhortations and warnings which he had made to them before Not that Moses had helde his peace and kept silence euer since the giuing of the Lawe in Horeb for as I haue tolde you alreadie he ceassed not to call vpon the people continually bicause he sawe them so wilfull and stubborne and so stiffenecked and hard to be bowed But in the end forasmuch as he drewe neere to his long home and had as good as finished his race and should anon after depart out of this world as wee shall see that he did in the end of this booke he made a rehearsall of all the doctrine that he had preached by the space of fortie yeeres of purpose to ratifie confirme it in such wise to the people as their successours might bee edified by it after his decease and the profit thereof redound vnto vs at this day and wee be taught all the lessons conteyned therein Neuerthelesse we see moreouer that the people ought ere that time to haue bin throughly subdued and to haue submitted themselues better vnto God than they did For fortie yeeres are a good reasonable time to dispose a man to goodnesse if euer he will be good When we see a man hath bin let chawe vpon the bridle by the space of fortie yeeres and yet will giue eare to no counsell nor reason it is then high time or neuer for him to bethinke himself and to fall to better disposition and ripenesse of discretion than he hath done afore if he be told of his fault God therefore perceiuing his people to be so wilde gaue them time and respit to become tame led them about by y e space of fortie yeeres which thing he did to theÌ for their stubbornnesse sake as we shall see hereafter But y e thing that we haue to marke at this present is no more but that the cause why Moses spake now vnto the people was for that he drew neere his ende and God was at the point to take him out of the worlde and also for that the people should be as it were renewed at that time For it had bin saide to
rest vpon it Had this bin well obserued in the world there should not be so great troubles variances at this day as there are Whence come the variances that are betwixt vs the papists but of y t men haue not reserued vnto god y e thing that belongeth vnto him but haue framed articles of faith lawes and ordinances at their owne pleasure in the ende are come to this horrible confusion of mingling the inuentions of mens braines with the purenes of the holy scripture so as they haue marred all things And wherof else commeth it that euen at this day the papistes fight still for the maintenance of that tyrannie that a man might not knowe God from his Apostles as they themselues say by which common prouerbe of theirs they condemne themselues and cut their owne throtes Wherefore let vs marke well this lesson wherein it is saide that the iudgement is Gods that is to say that the superioritie which men haue in what degree so euer it bee is not to diminish Gods preheminence but rather to maintaine it What then are the states of honour and all the dignities of the worlde They are all meanes to bring to passe that God may reigne ouer vs and to make all men to stoope to him and to knowe him and obey him in all cases So then what ought kings Emperours and Magistrates to doe They ought to see that God be exalted and magnified as he is worthie and that all their subiectes doe him homage and they themselues must shewe them the way Againe what ought schoolemasters and fathers to doe and all such as haue anie householde or seruauntes Euerie of them ought to consider on his owne behalfe howe greatly God hath inhonored him He that hath children ought to consider thou holdest Gods place in this roome of a father but yet hath not GOD stripped himselfe to clothe thee with his honour What then He is the father still both of mee and of my children therefore must I indeuer that he may be obeyed The master must thinke thus Is the mastershippe mine No but it is Gods who hath graunted mee that prerogatiue vndeserued on my parte It hath pleased him to put this householde vnder my gouernement but yet for all that it is he that must rule me yea both me and all that are vnder my subiection After this manner ought wee to put this doctrine in vre And when wee haue passed through all the states of the worlde wee must also come to the spirituall gouernement of the Church Therefore let such as are ordeined to preach Gods worde vnderstande that God hath not appointed them to set foorth their owne dotages and to speake what they list but to thinke vppon Gods superiorite specially seeing that our Lord Iesus Christ is nowe declared to bee the heade of his Church Ephe. 1.22 according to the euerlasting mastership which God gaue him ouer vs in saying Heare ye him Mat. 17.5 Luke 9.35 Seeing it is so let such as haue the charge of teaching in the Church and are shepherdes and ministers vnderstande that they must not seeke to aduance themselues nor to be heard nor to bring the people in a mase with their owne inuentions but they must indeuer that God may alwayes haue the ouerhand and be obeyed and his worde bee receiued purely and simplie without any mingling or adding to it And like as they that are in that vocation and office ought to haue mildnesse and lowlinesse that they vsurpe not the authoritie which God hath reserued to himselfe yea and giuen to his onely sonne so all Christians ought to thinke thus with themselues Wherefore come wee to Sermons Wherefore is there order in the Church It is to the ende that GOD shoulde gouerne vs and that wee shoulde haue our Lorde Iesus Christ to bee as our soueraine teacher and that wee shoulde be his flocke to bee led by him Nowe this cannot bee done vnlesse we hearken to his voyce and discerne it from the voyces of straungers so as wee be not caried too and fro like wauering Reedes with euerie winde but stande fast setled vppon the purenesse of the holy Scripture and that our faith be so grounded therevppon as the diuell may neuer shake it downe Loe say I howe we ought to applie this doctrine to our vse namely that the iudgement and authoritie is Gods For if wee doe so wee may well see many contrarieties in this world men may assayle vs with many troubles they may well set themselues against vs and they may well speake against vs but yet shal we stil keepe on our pace And why for GOD is not variable Although the diuell keepe neuer so great a stirre here beneath yet is Gods purpose alwayes vnchaungeable And so is ment by this that is saide of the truth Psal. 117. â that it dureth for euer It is not such a trueth as is hidden our shutte vp in heauen but it is saide expresly that it is the same truth which God vttereth to vs by his worde as he witnesseth dayly Sith it is so let vs looke vp to GOD and yeelde him the gouernement that is due vnto him that hee may reigne ouer vs and then shal our faith bee vnuariable though the diuell trouble and turmoyle all thinges vpsidedowne and stirre vp neuer so much strife and contention Thus you see howe we must put the doctrine in vre that is conteined heere Nowe furthermore Moses saith expreslie that if there were any harde case it should be brought vnto him And afterwarde hee addeth for a conclusion that hee had commaunded them all the things which they ought to doe As touching the harde cases Moseses reseruing of them to himselfe was neither for desire of praise nor for pride but because they belonged to his vocation hee knewe that God had ordeined him to the same purpose And therefore let vs not bee afraide to keepe still that which God hath giuen vs if wee execute the charge that hee hath committed vnto vs. For why like as a man must not esteeme of himselfe so must hee not surmise oh this is hatefull it may be ill taken it is subiect to slaunder but wee must followe that which God commaundeth vs. And therefore let vs not take any thing vppon vs of our owne heade that is to say let vs not bee rashe to say this belongeth to mee for ambition tickleth vs continually and euerie of vs would haue I wote not what a priuiledge wherefore let vs beware of such folly Yet notwithstanding like as there shoulde no such boldnesse reigne in vs as to vsurpe or take any thing vppon vs so on the contrarie part when GOD will haue any office or charge laide vppon vs it becommeth vs to take it True it is that men may chaunce to speake euill of vs for it but wee must ouerpasse that and keepe on our pace still That is the thing which Moses hath shewed vs heere by his owne
yet shall we not cease to goe on still And why Because the hope which wee shall haue gathered of Gods former making of vs to feele his goodnesse will serue to carie vs ouer all tempestes in the middes of the sea it will be as a boate or as a shippe or as a bridge to conuey vs safely ouer To bee short wee shall haue wherewith to strengthen vs continually so wee shutte not our eyes at the assistance which God sheweth vs dayly Thus you see generally what wee haue to gather vppon this saying of Moses A non the matters shall bee layde out more particularly by similitudes Let vs proceede to the things that he addeth namely that being come to the hill of the Amorrhytes he saide Let vs possesse the Lande which the Lord our God and the God of our fathers promised vs. For it is here before vs that is to saye at our commaundement as hee had said afore for this is but a repetition of that which were haue seene already And heere Moses setteth forth the promise that God had made vnto the people to the end to assure them of the Land in such wise as they shoulde bee out of all doubt that it was their owne And why Because it had bene promised them of God Beholde saith he thy God ment not to lye to thee nor to beguile thee and therefore thou maist assure thy selfe that the thing which hee hath spoken shal be performed Marke that for one point Neuerthelesse to the ende that the people may the better vnderstande that they were not to possesse the lande for their owne deserts sake hee telleth them expresly It is the God of your fathers that doth it For the Lande was promised as well to Abraham as to Isaac and Iacob before the Iewes which then liued were borne Therby then are they put in minde that they had not deserued such a benefite at Gods hande but that it proceeded wholly of his free goodnesse And so much the more were they to blame in that they had felt such experience of Gods goodnesse and their sinne also was so much the heinouser in that they acknowledged not the mercie that he had vsed towards them That then is the effect of Moseses meaning heere But we haue to note herewithal that although the promise was then growen olde yet had it not lost his force neither ceased it to liue still though Abraham Isaac and Iacob were deade True it is that the promise which had beene made was not spoken to them that were presently aliue at this time they to whome it was spoken that is to wit Abraham and the Patriarks were all deceased But Gods promise his truth die not with men they haue not the course of a transitoritie and flightfull life as wee haue Therefore let vs marke well that whereas God had promised the lande to Abraham for him his heires and successors that shoulde descende of his race although Abraham was rotten in the earth and they that followed him together with all the Patriarks were consumed to powder and dust yet the worde that GOD spake continued still and forewent no whit at al of his force This I tell you is a point which wee ought to marke well For it is nowe long ago since the Lawe was giuen so that if we haue an eye to the oldenesse thereof it will seeme to vs to bee an outworne and deade thing About a two thousand yeares after that the Gospel was published to the worlde and wee see that manie yeares yea many hundred yeares are passed since Then if wee shoulde measure Gods trueth by time wee might thinke it to bee a thing as good as buried and quite and cleane forgotten Moreouer they that first caryed the Gospell abrode are deade long agoe but yet must we beare in minde that Gods trueth is euerlasting and that although men be corruptible and passe and vanish away yet the doctrine of saluation abydeth alwayes vnappayred so as the force thereof abateth not at all That is it say I which we haue to beare in minde For although it was in olde time that GOD spake to Moses and the Prophetes and although it bee nowe long agoe since the Gospel was delyuered to the Apostles yet must we receiue the doctrine therof nowadayes as being in full force still And that so much the rather in respect of this saying of the Apostle Heb. 10.20 that our Lorde Iesus Christe hath made the way fresh by his bloude They that liued vnder the Lawe and the Prophetes ought not to haue despised the trueth that had beene manifested to their fathers though it was done long time before and yet did not God discouer it so openly to them as hee doth to vs. It is not for nought then that the Apostle saieth that the way which Iesus Christ made is freshe And why sayes hee so His meaning is that the bloude of our Lorde Iesus Christ cannot drye nor putrifie but is alwayes freshe in rememberance before God to the ende that wee shoulde bee assured of his trueth which hee hath sealed with his death and passion Seeing then that we haue such a pledge we ought to be so much the forwarder to receiue Gods truth forasmuch as wee perceiue that the force and vertue thereof dureth for euer Nowe must wee marke further howe Moses saieth heere Thy God hath promised thee the lande It is before thee possesse it By these wordes he betokeneth that wee must rest wholely vppon that which God saith and not stande scanning after our owne fancies For if men content not themselues with the thinges that God speaketh to them where shall they seeke for greater certeintie Or when they haue sought it where shall they finde it But it is an offering of too greate wrong to our GOD when wee bee not satisfied with his vttering of his will and with his warranting of the same vnto vs. For if therevppon wee bee still wauering and doubtfull what else is such vnbeliefe but a replying against Gods trueth as though hee were not faithful or as though he went about to abuse vs by alluring vs with vaine hope So then let vs marke well that all our life long wee must content our selues with Gods worde and when we haue it wee must followe it without seeking any further For looke howe many doubtes and mistrustes wee conceiue so many ouerthwart nippes and priuie vpbraydings doe wee giue vnto GOD as who shoulde say there were no certaintie in his saying But wee knowe that nothing is more peculiar to him than his trueth And so as much as in vs lyeth wee make it a thing of nothing Therefore it is a verie profitable warning when hee saieth The Lorde thy God hath promised thee the Lande For hee speaketh still in generall meaning that we must all our life long hold this rule of sticking simply to the word of God A non the things shal be laide foorth particularly as I saide afore But let vs marke
Because they haue misused his goodnesse and the instruction that he gaue them When wee see that this cause went afore that is to wit that men did wilfully shut their eyes that they would not heare and that they would not receiue any instruction but rather labored to abolish Gods truth vtterly is it not reason that they should bee giuen vp to the spirit of giddinesse Nay moreouer they will needes be wittie to mocke God and we see a nomber of these skoffers which are alwayes frumping and to their seeming God is but a babe By reason hereof hee shaketh them vtterly of in such wise as they become brute beastes Now then when that cause goeth afore wee see that God executeth his Iustice and punisheth men in such sort as wee can not but glorifie him Marke that for one poynt True it is that sometime there shall be speciall causes Rom. 1.19 but the saying of Saint Paul in the first chapter to the Romans extendeth yet further For there wee see that God hath iust reason to blinde all the world and that if hee should doe so he should doe but the office of a iudge For why although the heathen had no doctrine preached vnto them yet doe the heauens and the earth speake sufficiently vnto them inasmuch as God doth shewe himselfe there But who are they that honor and serue God for all their inioying of the benefites which he bestoweth vpon them in this world All are vnthankefull all are malicious wee cobble vp Gods riches here and in the meane while regard not how much we be beholden to him at leastwise to doe him homage for them And therefore it is reason that he should giue vp men into a leude minde âom 1.24 â6 28 as sayth Sainte Paule and that hee should deliuer them into wicked lustes so as they should forget themselues and ouershoote themselues and giue ouer themselues to all vngratiousnesse and to all maner of shamefull and horrible dealings And why For they honoured not their creator that made them had shewed himselfe so bountifull and mercifull to them And therefore whensoeuer God hardeneth men wee must thinke he hath iust reason to doe so because our leawdnesse and vnthankfulnesse are to be found euery where But yet neuerthelesse if there appeare no apparant cause and that when we haue sought neuer so much why God hardeneth men wee finde no cause at all yet let vs not therefore cease to glorifie him though wee see not the reason of his doings As for example a man might aske why Sehon was hardened rather than the Moabites Edomites and Ammonites Ye see here foure nations betweene whom there was no oddes I meane as in respect of naughtinesse For if wee thinke that the Ammonites and Edomites were better than the Amorrhits it is but folly and a deceiuing of our selues Then were they all as infidelles and coulde haue found in their hartes that Gods people had bin vtterly sunk But God boweth the heartes of the Ammonites and such others to the end that they should not enter into warre Hee meckeneth and suppleth them as if a wilde beaste were tamed and in the meane while he hardeneth Sehons hart pricking him and inflaming him foreward to the ende he should come to giue battell Whence commeth such diuersitie Wee cannot alleadge any reason our wit is too rawe and weake thereto And againe God concealeth his purpose from vs in that behalfe What shall wee doe then although wee be at our wits end in this case let vs learne to doe God so much honor as to acknowledge that hee is iust and vpright in all his doinges And although the thing be straunge to our vnderstanding and it seeme to vs that wee might speake against it yet notwithstanding let vs forbeare to reply and let vs humble our selues vnder the maiestie of our God For truely the thing wherein he wil try mens humilitie is that wee should glorifie him in al his works yea euen though they agree not ne match not with our natural reasoÌ Rom. 1.5.16 26. There is not a truer obedience of faith than that And if they which babble so much nowadayes against Gods prouidence had learned but this one principle of honoring GOD by confessing that hee is righteous and measured not his Iustice or righteousnesse by their owne brayne there would be no more difficultie But what There are a sorte of proud beggers which set themselues against GOD and swelle at him lyke Toades Insomuch that if they haue once taken a toy in their head although GOD haue spoken the flat contrary they passe not for that neither will they surcease their rage for it But as for our part to the intent wee may be Gods true disciples let vs bridle our wittes and hold them as prisoners and captiues vnder the doctrine of the holy scripture which is that God holdeth mens hartes in his hand and turneth them to gentlenesse when hee listeth as we see he did in Egypt Exod. 11.3 12.36 Behold the Egyptians were ful of spite and crueltie so as they ment nothing else but to haue vtterly destroyed the people of Israel But yet in one minute of an houre and euen in the turning of a hand God wrought in such wise that they were chaunged They yeelded vp all their vessell of golde and siluer at the coÌmaundemeÌt of y e people To be short they did more for the children of Israel than the fathers would haue done for their owne children And whereof came this Euen of Gods changing of their hartes when hee thought good Also on the contrary part God holdeth mens hartes in his hand to harden them as he listeth And if this seeme straunge vnto vs let vs acknowledge the weakenesse of our vnderstanding and let vs alwayes first and formost confesse God to bee righteous and therewithall reuerence his high and deepe secretes sith wee cannot atteine vnto them Thus yee see what we haue to remember in the first place Also wee haue to note the ende for which this was done God sayth Moses was determined to destroy Sehon GOD had already assigned him his iudgement that was the cause why hee hardened him It is not in this text onely that the holy Ghost speaketh so But when God sendeth his Prophet Esay and telleth him that the people shal be hardened and blinded yea euen the more after their hearing of all the matters and warninges that should be giuen them he addeth I will haue this people blinded to the ende they conuert not and I should heale them As if he should say this people is not worthie to bee pitied at my hand or to haue any mercy shewed them and therefore they must dwell still in their destruction And that they may doe so I will harden their hartes stop their eares and blinde their eyes so as they shall be past all amendement Let vs vnderstand that in so doing God hath alwayes iust reason but yet is it not to be
vpon the fourth Chapter NOw then O Israel hearken to the ordinaunces and Lawes which I teache you to doe that yee may liue and goe in and possesse the lande which the Lord God of your fathers giueth you 2 Ye shall not adde anie thing to the word which I command you neither shall yee take anie thing from it to intent yee may keepe the commaundementes of the Lord your God which I commaund you THe conclusion y t Moses maketh here is wel worthie to be marked for it maketh for the matter which hath bin expounded heretofore that is too wit that wee haue neede to bee prepared to the obeying of our God because wee bee disobedient of our own nature and our affections drawe contrarie to his will insomuch that whereas hee will haue vs to walke vprightly there is nothing but vtter lewdenesse in vs. Againe if wee happen to haue any good disposition desire to walke after Gods commaundementes wee start away incontinently in the turning of a hand and there is no constancie in vs towardes any good On the other part wee haue a sorte of foolishe dotages which cary vs away so as wee will needes bee euer disputing with God yea and be wiser than hee Therefore haue wee neede to be subdued and humbled by al meanes or else God shall neuer be able to welde vs. For this cause it is sayd that the people heard not the lawe published vnto them one day onely but that they were often times put in minde of it And that forasmuch as they were stubborne GOD had subdued them by many chastisementes as by leading them about in the wildernesse the space of fortie yeeres to inure them to obedience and by trying them diuers wayes to teach them that it was no resisting of such a maister After that Moses hath treated of all those thinges hee sayth Harken now O Israell what I tell thee in the name of God As if hee should say it is time now or neuer for you to begin to walke in obedience that yee bee no more lyke wilde folke as yee haue bin that yee giue not head to your wicked lustes that yee bee not so fierce as to shake off Gods yoke and that ye stick not to your owne fond inuentions which make you to runne astray but that yee beare well in minde what yee haue indured For if yee cannot yet bowe your neckes to submit your selues to your GOD in the ende hee must be faine to breake you if ye will not bowe Now heere yee his voyce sayth hee And wee must apply this to our vse That is to say Seeing it is now a great while agoe since wee began to heare the worde of God wee must not bee still as young nouices we must not bee lyke the young bullockes or Steeres which cannot yet skill what it is to beare the yoke but wee must bee throughly acquainted with obeying If they that neuer were taught Gods trueth bee wilde-headed and cannot finde in their heartes to stoope at the first but runne gadding heere and there after a number of worldly vanities it is not to bee wondered at True it is that that shall not serue to excuse them no surely for seeing that God hath created vs to the ende to serue and honor him wee ought to giue our selues wholy vnto him euen from our mothers wombs Neuerthelesse if wee be somewhat straunge for want of teaching it may bee borne withall among men But if at the end of twentie yeeres when wee haue had our eares continually beaten with the Gospell so as GOD hath spoken vnto vs earely aud late and cryed out vnto vs to waken vs wee abide still at our Absie and wot not what rule or doctrine meaneth must it not needes bee sayd that wee bee of too vntowarde a nature Yes and that is it which the Apostle meaneth in saying 1. Cor. 3.1 yee ought by this time to haue bin great doctors in respect of the time that yee haue gone to schoole and beholde yee bee still rawe and vnlearned so as it shoulde seeme that GOD neuer spake to you According then to the time that God of his grace shall haue bestowed in teaching of vs by his worde let vs learne to yeelde our selues the more teachable and to shewe that he hath not lost his labor but that we haue profited well in his schoole And this poynteth at vs inespecially For howe long time hath the Gospel beene preached among vs so as wee heard nothing else euery day but what Gods will is Nowe then it is good reason that wee on our side should not bee so straunge but that wee shoulde consider that wee ought not to bee still newe to beginne in the things that haue beene tolde vs so often alreadie And againe wee must profite also as well by chastisementes as by teaching If GOD haue humbled vs in any wise because hee seeth that wee cannot otherwise bee subdued vnto him so as hee hath tamed one with sickenesse and another with pouertie after what fashion soeuer GOD hath made vs to feele his hande let vs looke well to it that wee profite our selues thereby and that this word Now which Moses vseth here be wel printed in our hearte and minde So that if wee haue bin ouerseene if wee haue not at the first bin so well disposed to liue as it becommeth vs if wee haue not bin so forewarde as wee ought to haue bin in running to our God when hee hath called vs at leastwise let vs not continue so hardharted and stubborne to the vttermost But nowe let vs see in effect what Moses requireth here Hearken O Israel sayth he to the ordinaunces and statutes which I teach thee to doe that thou mayst liue and enter into the land which the Lorde thy God giueth thee and possesse it Here Moses declareth that our lyfe shall alwayes bee full of disorder and confusion vntill wee haue yeelded so much authoritie vnto God ouer vs as to haue the whole guyding of vs and that wee haue made our account to rest simply vppon his worde To bee shorte wee bee taught heere to rid our selues of all selfeweening and that when the case concerneth how to liue well wee must not step to it vppon our owne head and after our owne fancie to say this seemeth good to mee Whereat must wee then begin At learning as Moses declareth And therefore hee that giueth eare vnto God to receiue whatsoeuer is tolde him from him shall bee well learned But on the contrary part vntill such time as wee haue heard our GOD speake and that hee haue performed the office of a teacher towardes vs it is certeine that our life shall be quite out of order Wee may well flatter our selues as ignorant wretches doe who beare themselues in hand that the worlde goes as well with them as is possible when in the meane while they be no better than bewitched so as there is neither wit nor discretion in them Ye see
maiestie and deale in such wise as the doctrine may be receiued with all reuerence and no man step vp to incounter it To bee shorte there are two thinges requisite in all good shepheardes The one is that for their part they must not burthen men with any tyrannie nor inuent lawes to tye their consciences thereby to bring them in bondage nor forge any doctrine vppon their owne head but faithfully deale foorth the thinges that are committed vnto them Haue they that Then let them aduaunce the thing which they know to proceede of GOD so as they suffer not the heauenly doctrine to bee skorned but shewe men that they ought to reuerence GOD and to submit themselues to his word and let them withstand all loftinesse that vaunteth it selfe against him After which maner we see how God strengtheneth his Prophets Eze. 6.1.2 telling them that they must not passe for any mans greatnesse noblenesse or aught else but rebuke the Mountaines and set themselues against the Hilles that is to say let them not shrinke for men but let them shewe y t the word which they bring and which is committed to them is as it were Gods roayll mace at the which all creatures ought to stoope and to bow their knees Ye see then that all ministers of Gods word ought to seeke those two things But yet for all that wee see the cleane contrarie For such as raigne with roughnes and churlishnesse as Ezechiel termeth it passe not to keepe this rule of Moses Ezech. 34.4 which is to serue God purely For wee see that the Pope and all the filthie rable of his Clergie as they terme themselues are euer thundering and would not haue men in any wise to open their lippes against any point of their doctrine but that they shoulde without any gainesaying obserue whatsoeuer they lift to ordaine Yea marie but in the meane while whence haue they their stuffe whence do they preach it It is ynough for them that they may lorde it â Pet. 5.3 they beare themselues on hand that they may hold the poore soules vnder their tyrannie which were redeemed with the bloud of our Lord Iesus Christ. But neither Moses nor any of y e Prophets did euer giue themselues such libertie for they spake in Gods name without setting foorth any thing of their owne Let vs then learne to hearken to such as come in the name of God and discharge their dueties vnfeinedly Againe we see that such as should maintaine Gods trueth doe let all slippe and though they see neuer so much disorder it greeues theÌ neuer a whit neither doe they passe though all goe to hauocke And why Bicause they haue no zeale at all to aduaunce the Maiestie of Gods word Also on the other side wee see a nomber that vaunt themselues to bee Christians which can as much skill of the reuerence that Moses speakes of here as if they had bene brought vp in a swines stie or on a dunghill Are there not a nomber to be seene which will say continually rush you haue nothing to doe to command mee Yes and you my friend are a verie brute beast in so saying for if I haue not to doe to command you you haue no more Christianitie in you than is in a dogge For when wee preach Gods word to what end is it That God should bee the seruaunt or the maister Let that be well considered Speake wee in our owne names Or set wee foorth any thing that is not giuen vs in commission by God Now he will haue vs to represent his person and yet we must neither command nor beare any sway at all for these rascalles and vnthriftes which aduaunce themselues with exceeding vnshamefastnesse to fight against God But what Ye see what the Christianitie of Geneua is where the Gospell hath bene preached this twentie yeeres insomuch that y â verie walles ought to ring of it and the verie pauing of the streetes ought to beare some marke of Gods trueth and yet these wood beastes continue still in their grosse and barbarous rebelliousnesse so as they be worse than bulles with their hornes or I wote not what other beastes Yet notwithstanding it cannot be wyped out of Gods Register but that whensoeuer Gods worde is preached both great and small must receiue it at leastwise if we acknowledge it to be Gods truth Yea and we must receiue it with such reuerence Mal. 1.6 as to thinke thus with our selues beholde it is our God that speaketh and if he be our maister doe not we owe him all reuerence If he bee our father doe not we owe him all honour What is to bee done then but onely to shewe by our deedes that our whole seeking is to bee ruled quietly by him Thus yee see what we haue to remember here in that Moses speaketh not as in the person of a mortall man but taketh vpon him the authoritie to commaund howbeit not as chalendging any thing to himselfe but as being desirous to be heard because he was a faithfull setter forth of Gods lawe shewing also that he had vengeance readie prepared for all such as would checke against him or reiect the doctrine that he did set forth He saith yet further that men must neither adde any thing to that which he commaundeth nor take any thing from it to the ende they may keepe Gods commaundementes Whereas he saith that nothing must be added nor diminished it is to shewe the thing that I touched euen nowe that is to wit that God mindeth to try our obedience by restreining vs from fetching our windlasses and from scoterloping ouer the fieldes to raught at euerie thing that we like off and to hold vs fast tied and bound vnto his word Then is it not ynough for vs to receiue that which God sendeth vs and to allowe it as good but wee must acknowledge it to be our whole wisedome as shal be added hereafter in this Chapter so as wee be not skilful to mingle any thing with Gods word but conclude thus with our selues Seeing God hath spokeÌ it it is not lawful for mortal meÌ to interlace any thing w t it but they must be conteÌted with y t which they haue heard of such a maister This is in effect the meaning of Moses Deut. 5.32 12.32 And this is not said in this place onely wee shall see it repeated againe hereafter in the twelfth Chapter and in other places and the scripture is full of it And yet we see there is not any thing worse kept than this present exhortation And what is the cause thereof That men doe take it for a principle that they haue alwayes some reason with them and that they bee of sufficient abilitie to gouerne themselues as they ought to doe Thus then doth pride take the first place when men will needes discerne betweene good and euill after their owne fansie Contrariwise Gods will is to be wise for vs that we as
aske vengeaunce vppon vs. And how shall we bee able to finde any excuse when our Lorde shall raise such a crie to confounde vs and put vs to shame Therefore let vs nowe looke well to our selues and let vs walke in the way that he hath shewed vs. Now here is expresse mention made of Images and other likenesses but vnder one kinde Moses comprehendeth all For it is a maner of speache rife ynough in the holy scripture to marke out some one kinde of superstition thereby to warne vs that wee must keepe our selues from all superstitions in generall And Moses himself doth euer obserue the same maner of speaking as wee shal see in the next Chapter Deut. 5.18 where he vseth to speake of the heinousest things to the intent we shoulde the more abhorre them and mislike of them to keepe our selues from them And yet for all that the holy Ghost meant in this place by the mouth of Moses shortly to shew that wheÌ God hath once made his couenant with vs wee must hold vs in the simplicitie of his word without mingling any superstition with it Now that wee vnderstand the naturall sense of this text let vs looke that we make our commoditie therof For although we haue no images either carued or molten although wee haue no puppets either ingrauen or painted yet faile wee not to be idolaters if we sticke not to our God to keepe his worde throughout For the matter that the Couenant it self importeth is not that we should confesse in wordes that the God which gaue his Lawe by Moses is a lonely to bee worshipped but that wee should vnderstand his will after what manner he will bee serued that wee should haue his promises printed in our heartes that wee should knowe howe and by what meanes wee ought to worship him and that we should keepe on our way to the inheritaunce whereunto hee calleth vs. That is the thing that Gods couenaÌt importeth And without that in what case were wee If wee should say verie well there is but one God which hath created heauen and earth he hath reuealed himselfe vnto vs and he hath giuen vs his Lawe and yet notwithstanding we knewe not his will but euerie of vs shoulde behaue himselfe as he lifted to what purpose were this It were better for vs neuer to haue knowen Gods word than after the knowing of it to despise it and to take leaue to doe what wee list Therefore let vs beare well in minde that Moses meant here to shewe the people generally that seeing they had bene taught in the trueth it behoued them to keepe themselues from all errours and leasings And this is that which I haue said alreadie that Gods word ought to suffice to gard vs in such sort as the diuell may not seduce vs doe the worst he can Nowe then will wee be exempted from the threate and condemnation that is contained here Let vs giue ouer our selues wholly in all respectes to our God let vs hearken to his worde and let vs obey his voyce without any exception or gainesaying so as his seruice remaine in such sort among vs as hee hath commaunded by his word But let vs compare the crime that Moses reproueth here with other crimes that are lesse to bee excused For although there was vnthankfulnesse and rebellion at y t time in all such as suffered themselues to be misled after they had bene taught by Gods word yet coÌmitted they not so cursed sacriledge against God as y e caitifs do in these dayes which to the vttermost of their power do blot out al religion and are so full of wickednesse that they could finde in their hearts to confound heauen and earth togither in working spite to the whole Maiestie of God Take mee a man that hath bin taught in the Gospell and afterwarde through lightnesse ouershooteth himselfe and turneth away from well dooing howbeit with a minde to doe well againe truely such as one is not to bee held guiltlesse as I haue saide alreadie but yet is he not worthie of so much blame neither is his fault so heinous before GOD as another that outrageth so farre as to scoffe and scorne at God and all his doctrine and to play the mad bedlem of purpose to thrust all Religion vnder foot so as he could finde in his heart that men should liue like beastes and for the bringing thereof to passe speweth out blasphemies not onely against the maner of the superstitions in Poperie but also euen against the word of God For is not such a one farre more horrible than the ignoraunt wretch that is still snarled in some imagination and thinkes he serueth God though the same be but vanitie as I said afore But nowe let vs looke to our owne time God telleth the Iewes here that he would not beare with them if they happened to ouershoote themselues in any superstitions but would bereaue them of the inheritance that he had promised them Wee at this day haue a more excellent benefite than that people had and therefore shall wee be the more to blame if wee yeeld not homage to our God which hath esteemed and honored vs so much as to call vs into his Church But nowe how doe most men behaue themselues after they haue bene taught by the Gospell In deede wee meddle not with the superstitions of Papistrie wee passe not for shrift nor for Masses nor for such other like trash but what for that Wee coulde finde in our heartes plainely and shortly to defie God and that he shoulde haue no further audience among vs than we lift our selues After this maner doe a great sort deale euen to this day who neuerthelesse will needes bee taken not to be of the common sort of the faithfull but as the pillars and vpholders of the Church And yet haue they gone about to stoppe Gods mouth when any thing hath misliked them or fallen out otherwise than they woulde haue it O this must bee taken away And wy Beholde GOD not onely speaketh here of the things that haue beene inuented by men but also holdeth vs in awe so as it is not lawfull for vs to incounter him He passeth not for them And againe let vs see what their life is We see that they mocke GOD to the ful and that their desire is to haue their owne swindge in all thinges And yet notwithstanding when the diuell raiseth vp such plagie folke to infect the whole flocke with their poison wee see a great nomber whose whole desire is to mingle themselues with them For as soone as some leawd fellowe or two or three maintainers of wickednesse which shewe them selues to bee readie to vpholde all disorder and offences doe but steppe vp it is as good as the displaying of a banner and by by al vnthriftes runne after it And would God that the experience of it were not so great as it is seene to bee But what When wee bee tolde of it we must
repent yea and we must mourne before God praying him to keepe vs from such deadly plagues as are seene intermingled among vs. And so let vs marke well howe it is said here that it can not bee that such as doe so peruert themselues did euer know what Gods couenant is or of how excellent value For if his trueth ought so to restraine vs that we be not led away by any of the wyles and slightes of Satan how were it possible that men should so cast themselues into destruction if they had knowen God in good earnest bene strengthened in his word Although then that such folke professe the Gospel yea and haue taken some smack of it Hebr. 6.4.5 as saieth the Apostle yet may we perceiue that it neuer entered into their hearts in good earnest They be but hypocrites which make countenance to serue GOD for a time and afterward doe fleete away as wee see these roisters doe which band themselues togither As soone as they see any aide or support to vphold their wickednesse they fall to practising and confederating and they contriue all the drifts that they can possibly to ouerthrow Gods Church Therefore let vs vnderstand that although the Gospell be preached among vs yet are there many deafe folk which heare not what God saith to them not that that shall seeme to lessen their fault for they shall not faile to be taken for guiltie as wel as others Now here a man might demaund a question wherfore Moses saith that they shal not liue in y e land that is giuen them Deut. 31. but shall be shortly rooted out of it for wee see that God is patient and in deede it appeareth sufficiently And therfore it seemeth at the first sight that the thing which Moses saieth here shoulde not come to passe God spared his people a long time Although they gaue themselues to idolatrie and superstition yet did God vse long patience towards theÌ insomuch that the Prophets laboured to bring them backe againe wheÌ they were reuolted Although they were wilfull and hard hearted yet did God assay to win them to him Notwithstanding all this it is said here that they shall soone be rooted out Yea but this soone or shortly must agree with that which is written in many other places Num. 14â that is to wit that although Gods wrath light suddainly vpon offenders ouerwhelme them as a storme that commeth vnlooked for yet doth he not faile to be patient and to delay his vengance till mens wickednes bee growen ripe yea and euen till it be starke rotten Therfore it is to be vnderstoode that God punisheth not offenders out of hand for he saieth that he is slowe to wrath and he must needs keepe his owne nature Neuerthelesse in vsing patience and in bearing with them that haue doone amisse he ouerthroweth them sooner then they would Ye see then that this soone shortly by and by or out of hand must be referred to mens carelesnesse who make their account that all shall go well with them and beare themselues in hande that they haue made a couenant with death as saith the Prophet Esay Esa. 2â 1â and they be as drunken folkes in that behalfe so as if God winke at them for a time they thinke they bee scaped from his hand See how the hypocrites abuse Gods goodnesse bearing themselues in hand y t they shall neuer come to account for it For this cause doth Moses say here soone or shortly Not y â God forgetteth his owne nature as I said or tarieth not a long time for the amendment of offenders but that when all is done his vengeaunce is alwaies in a readinesse Psal. 2. ââ there needeth no more but to kindle it and by and by without any further tariance yea before one finger caÌ be stirred there needeth no more but to shewe forth his wrath and we shall bee euerie one of vs ouerwhelmed as it is saide in another song of Moses or in the XC Psalme Psal. âââ Sith it is so let vs not thinke it strauÌge that Moses threatneth the people here that they shall soone be rooted out And to the same purpose that is to say for a further declaration thereof serueth this also which he addeth namely When ye shall haue begotten children yea euen a two or three descentes if superstition doe then raigne among you thy God can roote thee out Hereby Moses sheweth that long possession will stand vs in no stead For though we beare our selues on hand that it is betweene God and vs as it is betweene man and man yet it wil not preuaile If a man haue bin a long time in authoritie estimation so as he be wel friended or of great kinred and aliance he beares himselfe on hand that hee shall neuer bee put from it But we see how the world passeth away and small occasions will serue to ouerthrow euen them that are mounted highest And therefore the Prophetes vpbraide them with their pride Esa. 28. â which glorie in their owne credit and authoritie saying vnto them ye beare your selues in hand that ye bee so fast setled as ye can neuer be shaken downe and yet if God doe but blowe vppon you by and by you bee gone in the turning of a hand Now according hereunto it is saide here that if we thinke to claime any title against God by prescription as they terme it that is to wit time bicause wee haue possessed his benefites a long time imagining that we can neuer bee disseased or dispossessed of them but that they must continue still in the same state not onely to vs but also to our children euen to the third fourth generation both they and wee shall for all that bee bereft of them and God will withdrawe his hand which he had erst stretched out to doe vs good So then let vs mark that whensoeuer God shall haue bin patient towardes vs it is not to be saide that he hath forgotten our transgressions but his bearing with them is for that it is not yet conuenient time to punish them Therefore let vs not trust to that but let vs alwayes beare in minde howe it is said here that if wee serue not God we shal soone be cut off Although it please him to wink at things and to tarie a time for vs yet shall his wrath come suddeinly vppon vs though it seeme not so to vs. And when we shall say 1. Thes. 5.3 all is whist and still imagining our selues to be safe and sure then must we be ouerwhelmed by his hand Let vs consider this that wee may walke warely and keepe good watch and not tarie till the fire be kindled And for y e same cause is this saying set downe Thy God is a consuming fire and a ielous God When Moses speaketh after that maner specially when he calleth him a ielous God he sheweth that God cannot abide that men should mocke him and despise him
bicause wee bee so corrupt and frowarde that all our thoughtes and affections goe the contrarie way it may please him to reforme vs by his holy spirit and to draw vs in such wise vnto him as we renouncing the world and despising these mortall and transitorie things may mount vp to the heauenly kingdome where we shall haue all contentation and rest And so let vs all say Almightie God heauenly father c. On Thursday the iiij of Iuly 1555. The xl Sermon which is the eleuenth vpon the fifth Chapter 20 Thou shalt not beare false witnesse against thy neighbour WEe haue seene heretofore that it is not lawfull for vs in anye wise to vexe our neighbours in their persons or to do them any domage in their goods Notwithstanding for as much as harme may bee doone by the tongue God hath vouchsafed to make mention of y t also in his Law as we see in this text Now then like as heretofore he forbad the doing of any outrage to our neighbors which thing he comprehended vnder y e word Murther likewise all grieuing of them and all anoying of them by any meanes in their goods so he sheweth here y t we must not speake euill of them nor vse any such words as may cast any blemish or staine vppon them It is true that he speaketh expressely of False witnesse howbeit that is according to the rule that I haue set downe namely y t he setteth forth the thinges formost which we ought most to mislyke to the intent wee shoulde mislyke the sinnes that come neere them Then if wee speake euill of our neighbors so as wee slaunder them although it bee not taken for a grieuous sinne before men yet doeth God take it for a false witnessing But here a maÌ might demaund a question why GOD speaketh here of false witnessing and periurie seeing he had alreadie said Thou shalt not take y e name of y e Lord thy God in vayne For it seemeth to bee a needlesse repetition For in so short a sum of y e law where there be not aboue ten senteÌces it seemeth vnconuenient to repeate one thing twise But we must marke that the things which haue beene set downe heretofore concerning the not taking of Gods name in vayne were in the first table where GOD respected onely the Maiestie of his name to the intent it shoulde bee had in reuerence Therefore whensoeuer wee speake of God wee must thinke vppon the infinite glorie that is in him that wee may neuer open our mouth but with reuerence and humilitie And whether wee intend to sweare or to speake of him in any other wise wee must euer thinke that his name is to bee reuerenced and that wee must not fling it foorth at aduenture Thus much concerning the thinges that wee haue seene alreadie vppon this matter Now God speaketh of another thing namely of the not hurting or harming of our neighbours in any wise by our wicked tongue So then in as much as there is a dubble intent wee see nowe that these two sentences differ also that there is no superfluitie at all Wherefore let vs marke well that for as much as it is shewed here howe men ought to liue togither charitably and vprightly although Gods name be dishonoured by lewd witnessing yet the lawe is not superfluous which saieth That we must not beare false witnesse against our neighbours I tolde you before that Gods meaning here is to condemne generally all slaunders all false reportes all diffamations and all other such like things Leuit. 19.16 17. And for proofe therof it is expressely saide in another place Thou shalt not bring vp any euill reporte nor speake euill on thy neighbour to cast any blot vppon him If the Law of God containe all perfection of good life it insueth that this also is comprehended therein And where shall wee put it but vnder this sentence Therefore wee must conclude that although GOD haue peculiarly set down here the name of False witnesse yet notwithstanding hee meant to extend the doctrine thereof to all slaunders misreportes and crooked speeches that tend to the diffaming or defacing of our neighbours or to the hurting of their good name Wee see then that Gods meaning here is to keepe vs in good friendship one towards another and that so farre as he suffereth not any man to bee impeached any more in his name than in his person or his goods Therefore whosoeuer diffameth his neighbour or in any wise backebyteth him doeth to the vttermost of his power breake the bond of charitie among men and proclaime open warre And if we consider all thinges well it is certaine that sometimes misreportes slaunders and backebytings doe much more harme than robberies Wherefore let vs vnderstand that if wee minde to obey our God wee must maintaine the honestie and honour of our neighbours to the vttermost of our power For seeing he hath forbidden vs to hurt any mans good name it is his will on the contrarie part that wee should indeuour to preserue all mens honesties For it is not ynough to abstaine from dooing of euill Psal. 34.15 vnlesse a man doe good therewithall Now must we proceede by the degrees which God meant to set out vnto vs in this place speaking of False witnesse The first then is to beware that wee vtter not any false report Lye or periurie in place of Iustice whereby to hurt them whose honestie honour and welfare we be bouÌd to procure For hee that beareth false witnesse against his neighbour doeth kill him and robbe him as much as in him lyeth and doeth all the euill that may growe of his periurie In deede most commonly men thinke it not to bee so but yet is it so in trueth And for the same cause did God expressely command in his Lawe that the witnesse should be the first in executing the partie that was to bee punished for any misdeede Deut. ãâ¦ã to the intent a man might knowe that their words and their tongues put him to death and that the witnesses themselues might stande the more in awe consider y t they should yeeld account vnto God of their witnesse bearing against any man Therfore when any euidence is to bee giuen it standeth euery man in hand to looke neerely to himselfe that he inlarge not his conscience but speake the thing simply plainly which he knoweth to be true before God But the case concerneth not onely the giuing of false euidence in matters of life death but also in all matters that touch mens honour honestie good name or goods Therefore let vs haue a care to preserue the honour and welfare of our neighbour in all respectes when we be to beare witnesse Yet notwithstanding wee must not vnder this colour cloake the offence of him that hath doone amisse or lye against God to maintaine his good state For if the honour of men bee precious vnto vs howe much more precious ought Gods
That God spake with a loude voyce Hereby Moses sheweth that the Lawe is no hidden doctrine and that men can not alledge that they bee not of sufficient learning for not with out cause did God so lift vp his voyce when he intended to giue a rule for men to liue by It is added expressely That it was doone to the whole multitude As if he should say It is true that God hath chosen men from among you to gouerne you and that he hath giuen them his spirit but yet for all that he will haue his lawe knowen euen of the rudest and most ignorant Psal. 19.8 so as it may be a wisedome common to all men That is one of the pointes which we haue to marke here The seconde is That God added not any thing more after those ten sentences Wherein Moses doeth the people to vnderstand that this briefenesse which God vseth ought to incourage vs to receiue the thinges that he speaketh For if he should lay great volumes before vs we might replie that all our life would not suffice to studie them God therefore was not ouerlong in giuing vs his woord There are but onely ten verses of them Let vs count them vpon our fingers and wee shall haue instruction ynough in all things that are requisite for our life Yea herewithall Moses meant to doe vs to wit also that seeing God hath giuen vs such a sure rule as he intended not to adde any whit at all to y t which he had spoken alreadie it behoueth vs to holde vs to it and it is not lawfull for any creature to adde aught vnto it Thus much concerning the second point For the third point he rehearseth that againe which he had sayde heretofore that is to wit That God in setting forth his lawe Deut. 4.11 spake from out of the cloud and that the mountaine smoked and that there were flames of fire and flashes of lightening flew to and fro Whereto tendeth all this That the doctrine might carrie the greater Maiestie and that men might be moued to humble themselues reuerently before GOD and to submit themselues wholly to his word and to obey the same These are the three notable points which Moses rehearseth here before he proceede to the rest Now as touching y e first let vs remember what hath bene said afore that is to say That God spake loud and shirle and not to a fewe folke but generally to all the people which thing was doone to make vs vnderstand that Gods woord shall bee cleare and certaine to vs so wee playe not the deafe folkes wilfully True it is that our wits are so weake as we shall neuer vnderstand one word of the things that God speaketh to vs except he inlighten vs by his holy spirit 1. Cor. 2.13 for the sensuall man vnderstandeth not the heauenly thinges Those then are too high for vs. But whereof coÌmeth that fault and vice but of our owne blindnesse Yet notwithstanding Gods trueth as in respect of it selfe and in it owne nature is easie open ynough and therefore let vs not charge it with darksomnesse Againe what is to be done if we would haue God to make vs profite in his word Let vs be lowely and of small reputation for it is not in vaine that he hath promised to teache the lowely Psal. 25.9 Then let vs not trust to our own wit let vs not come with ouerweening and loftinesse as though wee thought our selues of sufficient capacitie to iudge of the thinges that shall bee said vnto vs but let vs rather beseeche God to open our eyes and to reach vs his hand and let vs confesse that we haue not the aptnesse to profite in his schoole further foorth than he giueth it vs. If wee bee at that point let vs not doubt but that Gods word will be easie to vs and wee shall vnderstand what he intendeth to say Hereby we see what wretchednes hath bin in y e world whereby the coÌmon people and welneere all other men haue bene plucked backe from reading the holy scriptures For it hath bene an opinion that it belonged to none but Monkes Priestes yea in the end there was such beastlinesse as it seemed that diuinitie ought to bee locked vp in chestes or caskets But yet for all that this record hath indured and must indure to the worldes ende namely that God hath spoken with a loude voyce not hidden or shrunke himselfe aside into some litle odde nooke Therfore it was too shamefull a thanklesnesse that men haue so left Gods woord as it were in a wildernesse And wee ought to marke this text so much the more where it is saide that God spake not to some Doctor onely but to all the people in common yea euen to the verie simplest sort of them In respect whereof we haue cause to magnifie the goodnesse of our God in restoring the benefite vnto vs whereof wee see the most part of the world bereft for their churlishnesse and retchlesnesse sake so that now adays Gods word soundeth among vs and we may reade it and be partakers of it both openly and secretly and the treasures thereof are set foorth to vs so as wee may inioy them and that is an inestimable benefite which wee ought to magnifie Againe let vs be diligent in giuing eare to our God and let no man alledge excuses to shift himselfe from him For seeing that God speaketh to all y e companie of the faithfull euen to as many as are baptized in the name of our Lorde Iesus Christ let euery man on his owne behalfe and in his degree indeuour to profite thereby and let all of vs in common take God for our schoolemaister and bee readie to hearken to him whensoeuer it pleaseth him to speake vnto vs which thing he doth daily Thus much concerning the first point where it is said that God spake to the whole multitude Now let vs come to the second point that is to wit That he added not any thing and that is to the end that we should be the willinger to heare what is contained in the Lawe It is true that all that euer is set downe in writing by Moses belongeth to the Lawe Likewise the thinges that the Prophets haue left vnto vs and finally that which is added in the Gospell containe all one substance And though the Byble be very great yet notwithstanding GOD hath made it all to ame at one certaine marke to the intent wee should not goe wandering at rouers nor bee driuen to make too much seeking whither wee should goe For why All is referred to ten verses as I haue said alreadie Let vs recken vppon our fingers and wee shall haue Gods commaundements we shall haue a summe of the thinges which we ought to beare in minde that we may be good schollers to Godward Seeing there is such briefenesse must in not needes be that men are too froward if they refuse such teaching and
vttered his trueth to men by his Lawe and by the Prophetes and Apostles his will is that the same ministerie should indure continualy namely that there should bee men ordeined and appointed to the office of expounding his worde and of building vp his Church Then let vs vnderstand that after that maner the Church is the meane of vpholding Gods trueth sounde and vnappayred For when God rayseth vppe men indued with his spirite to confirme vs in the faith and to inlighten vs and to shewe vs the right way by that meane Gods trueth continueth in the worlde so as it is not quenched nor vtterly done away Let vs mark then that Moseses meaning here is not to make him selfe the onely possessor or owner of Gods lawe and to shake off the people and to shutte them out of the gate but to vtter his minde plainely to this effect my friendes in deede the Lawe is common to vs all all of vs are Gods children I chalendge no more to my selfe in that behalfe than to you but yet will I dischardge my selfe of the commission that God hath giuen mee which is that I should serue you for a faithfull expounder of the Lawe and bee as a keeper thereof that yee might not thrust it vnder foote nor forget it for euer but alwayes bee put in minde of it by mee Sith it is so let all ministers of Gods worde looke that they bee readie prepared to serue the ignoraunt and let all men consider howe it is not for vs onely to reade the holy scripture but wee must also be diligent to profit therein and humbly come to y e hearing of those whom he hath appointed to be his ministers to giue vs the exposition vnderstanding therof Thus ye see whereto this text is to be referred Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them better and to drawe vs dayly to such repentance as our whole desire may be to serue him and to please him without seeking any whit of our own will And that forasmuch as we be so greatly giuen to worldly thinges it may please him to drawe vs from them and therewithall to graunt that wee may submit our lyfe to his will and frame it to his righteousnesse and that for the bringing thereof to passe his worde may so ouerrule vs as wee may bee gouerned by it and all our whole lyfe be framed thereafter vntill that being quite rid of all our fleshly affections wee be clothed againe with his heauenly glory at such time as wee shall haue no more neede neither of writing nor of preaching That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Wednesday the xvij of Iuly 1555. The xliij Sermon which is the fourteenth vpon the fifth Chapter 23 And when yee heard the voice from the middest of darkenesse because the Hill burned yee came to mee all the heades of your tribes and your Elders 24 Then saide you Behold the Lord our God hath shewed vs his glorie and his greatnesse and wee haue hearde his voice from the middest of the fire This day haue wee seene that GOD hath spoken with man and man is still aliue 25 Now then why die wee for if wee heare the voice of our Lord God againe this great fire will deuour vs and we shall die 26 For what man is hee that may heare the voice of the liuing God speaking from the middest of the fire as we doe and yet liue 27 Goe thou and heare whatsoeuer the Lord our God shall say and then tell thou vs what the Lord our GOD saieth to thee and wee will heare it and doe it WEe bee of opinion that where as God causeth his worde to be preached vnto vs by y e meanes of men if he spake to vs in his owne maiestie or sent some Angell to appeare vnto vs wee would bee the better touched and all the world would bee conuerted by and by and euery man obey without gaine saying or rebelling but wee knowe not what is for our owne benefite and behoofe For if wee looke vppon our owne frailtie it is not possible that God should make vs feele his power but it shoulde be to our vtter vndooing and destruction Now therefore when men are desirous that God should come downe from heauen or manifest himselfe by some visible token they know not what they bee nor how frayle their state is For did they wel consider it they would bee agast at Gods infinite glorie knowing well that they were not able to abide it Besides this let vs assure our selues that God tendereth our welfare and saluation in shewing vs his will by the mouth of men when hee ordeyneth and appoynteth them to be ministers of his worde to bring vs such message as hee knoweth to bee for our benefite Neuerthelesse it was his pleasure to auowe it by open proofe to mens faces that it is not good for them to heare his voyce thunder from heauen And that is the cause why hee thought good to giue forth his lawe not simply by Moses but by comming downe in his owne person as I haue declared already and as I tolde you yesterday that the lightninges and whirlewindes and the flaming of the fire and all that is written in the ninteenth and twentith chapters of Exodus Exod. 19.18.19 20.18 was done euery whit of it to the end that the people of Israell should learne to yeede reuerence to Gods word And this lesson belongeth to vs also For Gods inteÌt was that the remembrance of those thinges shoulde indure for euer and that they should be put in vre continually So then we see here that God hath vttered his glorious maiestie once for all to teach vs to receiue his worde with all reuerence and lowlynesse But yet furthermore hee intended lykewise y t the people should bee driuen of themselues to say It is not good that God should speake to vs againe Onely let vs haue a man to bring vs the doctrine which it shall please him to send vs. And this rule serueth to condemne vs if wee followe not this people which stepped forth to say so And if any man alledge that the thinges which were spoken at that time cannot binde vs The answere is easie namely that if God should doe the lyke at this day that is to wit if hee should speake y e thinges with his owne mouth which we heare at the mouthes of men it were impossible for vs to abide his glory wee should bee vtterly vndone And therefore let vs learne that this is rehearsed vnto vs to the ende that in the person of the people of Israell wee might vnderstand that God applyeth himselfe to our âlendernesse and infirmitie and that in voutsafing to send vs his worde to bee preached vnto vs by men lyke our selues whome hee maketh his
faine discharge our selues thereof but hee telleth vs that his giuing of it forth is to holde vs in his subiection seruice and that to the same ende he will haue it preached still at this day For thereby he intendeth to trie whether he can weeld vs as quiet people that submit themselues to him Therefore let vs marke that our resorting vnto sermons must not be to commend the doctrine for good and holie for God shal be much beholden to vs for saying that his word is worthie to be receiued hee will not haue vs to be his iudges It is true that we owe him that acknowledgement so as when wee haue hearde his worde euery of vs ought to confesse it to bee the pure trueth and that there is none other rightnesse righteousnes nor wisedome than is contained there But yet must we passe further therewithall and yeeld our selues to the seruing of our God That is one point which wee haue to gather vpon this text Another point is that we must beware that we keepe it Wherein God sheweth that wee must applie all our strength earnestly in that behalfe For men shall neuer followe God by sleeping Although they inforce themselues neuer so much yet the infirmitie of their nature is such as they can hardly keepe their feete Therefore let vs not think that we can discharge our selues to Godwarde without taking of paine For the thing is too hard considering what we be namely slowe and sluggish to good thinges yea euen though God haue already made vs willing and do gouerne vs by his holy spirit And if he let vs alone as we be of our selues we shall not only be slowe but also drawe cleane backe from his wil. If he call vs to him we shall go from him yea wee shal be so little able to couet any good at all that wee shal be inforced to doe euill But let vs marke what I haue touched afore namely that although our Lord haue giuen vs some good disposition of minde and set vs in some good forwardnesse yet are we slothfull still and when we should steppe one pace forth whereas the same shold be done in lesse than a minute of an houre we must haue a whole houre to do it in Nay we fall to kicking or else by that time that we haue gone one pace ofttimes we stumble or retyre backe or else take such foule falles as is piteous to see Therefore it is not for nought that God saith here Take heede that yee doe them As if hee should say in deede my lawe is giuen you to the intent you shoulde put it in execution and obey it but yet thinke not you that it is so easie a matter to be done What is to be done then Prepare your selues to walke after my commaundements thinke vpon them put to your indeuour be diligent therein take a tast sauour of them keepe good watch for feare of being turned away and take very good heede to your selues Thus we see in effect that our Lorde exhorteth vs here to labor ernestly when the case standeth vpon walking in obedience towardes him And why For the thinges that he requireth of vs are not so easie to be don And besides that we be so ill disposed therevnto as is pitie to see insomuch that if we be not spurred and driuen by force we cannot goe forward Therefore it standeth vs in hand to awake and to take heede and to stande continually vppon our garde that wee may performe y e things that our Lord hath commanded vs. Nowe afterward he addeth that this must bee done without bowing to the right hand or to the left so as men walke throughout in the way that he hath shewed them In deede this text shal be expounded more at length in the twelfth chapter but yet must we not passe it ouer without knowing what God ment by it In forbidding vs to bowe to the right hand or to the left he sheweth vs that hee will haue vs to harken to him in all things without exception And this importeth two thinges namely that wee must neither put any thing to his lawe nor take any thing from it As concerning putting to it is as if we would go to the right hand for they y t ad to Gods law do it vpon an imaginatioÌ y t the keeping of the things conteined there is not al that they haue to do therfore y t it is good to put somewhat more to it Loe howe men would giue place to their owne fancies so as if any thing come in their heades they thinke that God forgate that and that it were good to be done And that was the very cause of the great number of ordinances lawes and ceremonies that are set vp in poperie The Iewes had the like vice among them according as they be blamed for despising of Gods commandementes statutes for their owne traditions sakes Nowe then let vs keepe vs from walking on the right hand so as we should turne from the way which God hath shewed vs. And why For the right hand is when we will needs bee too wise and too righteous bearing our selues in hande that it is good for vs to do more than we be commaunded But in so doing we be the diuels seruants for God vtterly refuseth all that euer we adde to his word he will haue no such mingling And we decline or bowe to the left hand when wee diminish Gods worde that is to say when wee bee contented to serue him by halues and therewithall would haue him to giue vs leaue to follow our owne lusts Some man peraduenture is not subiect to some vices and well coulde hee find in his heart to discharge his duetie to God-ward in seruing him so farre forth but forasmuch as he cannot ouermaister himself in some other vyces hee woulde haue God to holde himselfe contented to enter into a bargaine with him as if he should say very well if I faile in this behalfe I will recompence it in another But let vs keepe our selues from walking on the left hande that is to say from taking any thing away from Gods worde For as he hath forbidden to murther so hath hee also forbidden to steale and to commit adulterie and therefore we must submit our selues to his commaundements in all points and all respectes without making of any reply thereto For as wee must not in any wise adde ought to his Law so is it not lawfull to take any thing from it but we must walke in all the wayes that he sheweth vs. And whereas hee termeth it a way it is to the ende to exhort vs to keepe vs in it according as we shal see in the ende of this booke where Moses will say Deut. 28.9 This is the way walke therein As if he should say whosoeuer turneth away from the doctrine that I set before you goeth astray hee doth but runne gadding ouer the fields and yet for all that
hee commeth neuer the neerer his wayes ende but rather is still further and further from it Therefore in this place walke in the way is as much to say as wander not ye wretches wilfully goe not astray Sith your God is your guide you cannot goe amisse in following him But if you followe your owne heade in the ende God must bee faine to shewe you that yee shal be no better than stray beastes and that yee haue not helde the right way Know ye therefore that Gods doctrine is your way If this saying were well printed in our mindes we shoulde be holde so in awe as our itching appetites shoulde not be able to make vs runne astray as wee doe but our life should bee restrained by it For God sheweth vs dayly which is the way yet notwithstanding men dispute make much questioning with What is to be done what is to be done Verily as who should say it were not told vs that God neuer openeth his mouth but it is to shewe vs the right way And seing he sheweth it vs do not we offer him wrong and iniurie if we followe it not Do we not blame him as though hee had lost his time trauel about vs Now we see what this worde way importeth that is to wit that out of Gods doctrine there is nothing but error and deceit and that men beguile themselues when they thinke they do wel furtherforth than when they suffer themselues to be ruled by gods word which sheweth vs the good and right way And he saith purposely Al the wayes For he intendeth not to make such a parting of stakes in this behalfe as men woulde that he should so as they would faine reserue somewhat alwayes to themselues Here God saith contrariwise either you must obey me throughout in all pointes or else I renounce you So then are wee desirous to make our life alowable to God Wee must not be obedient vnto him in part but we must loke that all our whole life be framed according to his coÌmandements so as we may say wee haue kept all ways But here it might be demaÌded whether it be possible for vs to walk throughout in the way of the Lord. For on the contrarie part seing that men do not the good which they faine would it is much for vs if we shal haue indeuored to come to y e good way to go towards the ende though we be not come at it S. Paul himself complaineth that he was not able to do as he would in the discharge of his duety towards god Rom 7.15 Here is no speking of such perfection as is required by y e Lawe but we must only vnderstand that God will haue men to yeeld giue ouer themselues vnto him inforce themselues to run thitherward though they attain not to the mark Although then that we do as it were drag our legs after vs in our going all our life long and neuer come fully vnto God yet must we keepe on to himward and that not in part but in all the things that are conteined in the lawe Truth it is that we cannot so discharge our selues as there may bee a full answerablenes betwixt Gods word and our liues but if wee bee desirous to submit our selues vnto God and to frame our selues thereafter not in some one point but in all without exception indeuouring the same to the vttermost of our power it is as a keeping of all the wayes of God For he beareth with vs and taketh such willingnes in good worth when he seeth vs go to it roundly that we be not dubble minded nor desirous to reserue any peece of our owne willes or to take leaue to do them but labour and striue to the contrarie as much as in vs lyeth according to the grace that is giuen vs. Nowe herevnto he addeth also That they may prosper and that is may goe well with them and with their children Whereof hee sheweth as I haue touched alredie that all the miseries and griefes which we indure in this world are chastisements for our sinnes And we cannot wite our vnhappinesse vpon any thing else than our owne faultes True it is that euery man couets to liue at ease and in prosperitie we neede no teaching to desire that for our owne nature leadeth vs thervnto But in the meane while it shold seeme that we haue conspired our owne mischiefe For y e meane of prosperitie is to obey our God And then will he blesse vs in such sort as we shal feele the fruits of his grace and fauour in all respects But what We be loth to yeeld him his due obedience and therefore must we also bee bereft of his blessing and reiected as vnworthy to be of the number of his creatures And so let vs marke that here our Lorde ment to rebuke men and to shewe them that they themselues are to be blamed for al the aduersities and miseries which they indure in this worlde and that they must wyte the same vppon their sinnes But yet moreouer hee ment therewith to drawe his owne to him by setting the reward before them As if he shoulde say Go to I deserue well to be serued at your hand without looking for any thing at my hande for it for seeing you bee my creatures is it not reason that you should be subiect to me Ought not all your life to bee giuen vnto me Yes but yet intende not I that you shall serue mee for nought I will forbeare mine owne right which is that you shoulde bee bounde to doe whatsoeuer I commaunde you without looking for any thing and I tell you that I am readie to blesse you and to make you to prosper if you serue me Our Lorde then in saying so sheweth that his meaning is to winne his seruants to him by gentlenesse as it were to breake their harts that they may be the willinger to serue him seeing hee goeth not to worke with such rigour as he might but forbeareth his right and rather playeth the father telling vs that if wee behaue our selues like children towards him he wil be gratious and liberall towards vs and although hee owe vs not any thing yet will he not faile to rewarde vs for the seruice that we yeelde vnto him Hereby we bee warned that Gods intent is to drawe vs vnto him but yet must wee not inferre therevpon that men can deserue any thing in seruing of God as the Papistes doe who when they heare such texts doe by and by fall to their merits and beare themselues on hand that God is beholden to them therefore But contrariwise Gods meaning is to shewe vs that he is readie to apply himselfe to vs after the manner of men so as he seeketh nothing else but to induce vs to obey him And that is not for any benefite to him selfe for what profite can hee receiue by vs though wee shoulde performe his whole Lawe Should that aduantage him
touching the Lordes supper if it bee inquired of vs why wee come together to receiue a bit of bread and a draught wine it is in way of acknowledgement that our soules haue neede of foode no lesse than our bodies and that as there is such frailetie in this present lyfe as it cannot continue without the helpes of meate and drinke so must our soules also bee mainteined after lyke sorte by reason of the infirmitie that is in them Neuerthelesse our soules are not nourished with the corruptible meates of this world Iohn 6.53.54.55.56 but it is the sonne of God that is our foode Matt. 26.26.28 Wee then haue Iesus Christ who is our lyfe it is hee of whome wee haue sustenance and nourishment â Cor. 11.24 forasmuch as hee was offered in sacrifice for vs and the bloud that he did shed for our saluation is our drinke Thus ye see how we nowadayes may learne whereunto y e ordinaÌces to teÌd which God hath stablished in his Church and to what end they be to be referred In lyke case was it vnder the lawe For God ordeyned not the ceremonies without further consideration of some reason in them It is true that hee meant to separate his people from all the heathen and vnbeleeuers of the earth Deut. 4.8 but yet in the meane while Heb. 9.10 10.3 11.12 the washinges which they vsed were done to shewe that they were full of naughtinesse as well as wee and that it stood them in hand to seeke the meanes to bee made cleane The sacrifices were a witnesse that they were worthy to bee condemned to euerlasting death and that there was none other shift for them but to flee to the sacrifice wherby they should bee reconciled to God The Sanctuary betokened that no man but onely Iesus Christ might enter into Gods kingdome Heb. 9.7 â0 18 nor come nye it and that by his meanes all nations haue accesse thither and that all such as are vnworthie in respect of their owne persons are brought in thither by that mediator To be shorte Heb. 7.19 all the ceremonies of the Lawe had some certaine vse and serued to trayne the people to put their trust in the redeemer that was promised them Heb. 8.5 And that was the cause why Moses was commaunded to make all things according to the spirituall patterne which hee had seene on the mount For Moses builded not the Tabernacle otherwise than GOD had giuen him the patterne of it And all was to shewe that there was a conformable resemblance betweene the outward thinges and the trueth which was to bee manifested in our Lord Iesus Christ. But in the text Moses speaketh but of the first and that is the cause why I sayd that it be behoued vs to haue an eye to his meaning For it was enough for him to say go too my friendes you which haue seene the redemption that GOD hath wrought you say I ought to consider how much you bee bound vnto him Therefore make account to the doctrine of the Lawe and frame your whole lyfe therafter that it may be as an acknowledgement of the deliuerance which you haue receiued at his hand And when ye shall haue walked thereafter all the time of your lyfe looke well to it that you teach your children also so as Gods seruice may continue among you and neuer decay nor bee abolished That is the playne meaning of Moses Furthermore let vs vnderstand that wee must consider that the Lawe was not inuented at the pleasure of men neither was it founded by them but God was the giuer thereof who holdeth vs vnder his gouernement and it is his trueth which we followe so as wee holde not any whit of thinges inuented by men That is the thing whereon wee must rest that we may not bee alwayes wauering and doubtfull And hereby wee knowe how wretched the state of the papistes is for they bee stubborne and wilfull in their own imaginations If a man aske theÌ of whoÌ they hold their superstitioÌs they alledge their fathers they alledge long antiquitie they alledge y e common fashion of y e whole world but in y e meane while they haue no certeintie y t their doinges please God or y t he alloweth theÌ whereas in very deed the thing y t God leadeth vs vnto is y t we should be sure that haue not ne holde not any thing y t is brought vs at al aduenture but y t the doctrine of our faith is y e pure truth Seeing then that God commaundeth vs so to doe let vs assure our selues y t to liue as becommeth vs wee must haue this certeintie y t wee be gouerned by Gods word that y e same is y e rule of our fayth that y e religion which wee sticke vnto is y e true religioÌ Now therefore we may profite our selues by this text sith we se y t y e meaning of Moses was y t the people should know y t the Law was not deuised by men but that God was the author of it And euen at this day the Lawe must beare this sway with vs y t wee must know to what purpose it was giueÌ Besides this although there be nothing set down here coÌcerning y e end wherunto Gods ordinances doe tend yet must we looke thereat For all things are not spoken in one place wee must take things in such order as God hath set them downe In other places hee will teach vs what marke it behoued the people to shoote at in keeping the lawe Rom. 3.20.21 4.15.16 Gal. 3.19.22 but here the case concerneth the continuall seruing of God with reuerence so as the people may knowe themselues to bee wholly at his deuotion and that therwithall he reserueth to himselfe the authoritie of gouerning his people and of holding them in subiection Those are the thinges which we haue to beare in minde Now let vs come to that which hee addeth in the conclusion that is to wit That God hauing deliuered his people and brought them into the land that hee had giuen them appointed them all his commaundements Hereby wee see that when God sheweth vs this grace to gather vs into his Church hee calleth vs not to bee idle but at the least to the ende wee shoulde glorify him as the thing whereof the whole Scripture speaketh And these sayings Esa. 12.5.6 Psal. 107.14.15 80.16 Behold I haue purchased a people that shall sing my praise Behold I haue planted a vine and I wil be glorified therby and such other are so often beaten into the peoples heads by the Prophets as it ought to be a doctrine wellinough knowne among them Nowe therefore Gods speaking after that maner is to shewe that his intent in chosing that people was to be honoured at their hands And this belongeth much more to vs forasmuch as God hath vttered a farre greater power in deliuering vs from the dungeons of
doe euill but gaue himselfe wholly to well doing and to walke according to Gods wil. So then to offer willing sacrifices vnto God let vs remember what is said in this text and what hath bin treated of alreadie heretofore namely that before there is any speech of the keeping of Gods commandements Loue is set downe in the first place bicause wee haue neede to giue our selues first vnto GOD and to haue our hearts as ye woulde say fast tyed and knit vnto him ere we can indeuour to behaue our selues according to his lawe and righteousnesse But nowe let vs returne to the matter that was touched before Moses sayeth That GOD will keepe Couenant yea euen with a thousand generations of them that loue him As if hee shoulde say When God hath once planted his worde hee continueth that grace not onely till the decease of those to whome he speaketh but also to their children and their ofspring Nowe then let vs looke about vs and whereas wee perceiue Gods grace in that he hath vouchsafed to reserue vnto vs his word which was in maner abolished and will haue the same now preached vnto vs if wee I say perceiue his goodnesse in that behalfe let vs also hope that hee will continue the same towardes our children which hee hath begunne towardes vs if wee serue him by dooing the thinges that hee commaundeth vs. Ye see then that the goodnesse which God sheweth vs in his word must not make vs slouthfull and carelesse but rather bee as a spurre to pricke vs foreward vnto him that his holy couenant bee not broken on our part and through our default Furthermore whereas he sayeth Knowe thou that thy God is God yea and a strong God thereby he meant to separate the liuing God from all the idols which the world hath forged in al ages And it is a text well woorth the noting For wee shall neuer serue God with all our heart neither shall wee be able to trust in him and to rest vpon him vnlesse we be sure that he is almightie and that he onely is God No doubt but the vnbeleeuers may well beare themselues in hand for a time that their religion is good and the worlde seeth how wilfull they be in that behalfe but yet all is but stubbornnesse whatsoeuer they make of it And therefore it behoueth vs to be fully resolued and perswaded of this that wee must not haue a flying faith so as our hoping to be saued is but at al aduenture For we must alwayes beare in minde how S. Paule saieth that we must know whom wee beleeue 2. Tim. 1.12 and that God is a faithfull keeper of that which wee haue committed vnto him Then if we know not that our God is one and that he is alone and that he is the verie true God we shal be alwayes wauering and our faith shall haue no stedinesse That is the cause why Moses saieth expresly Know thou that thy God is the God As if he should say Consider in what state the wretched heathen meÌ and such as giue ouer themselues to superstition are It is true that they wil talk ynough of God howbeit y t is but rouingly they knowe not who he is But it is not so with you For seeing that your God hath taught you and discouered himself to you he hath certified you of his wil and shewed you that ye need not doubt but your religion is such as you ought to sticke to Now then swarue neither one way nor other neither halt ye but go on right forth seeing you bee sure of your religion Marke that for one point Howbeit for as much as we see men giuen to follow their own fansies which notwithstanding doe but tend to their owne destruction we must remember by this text of Moses that vntill such time as we be sure that the God whoÌ we worship is the true God wee shall euer bee intangled in some one thing or other And albeit that we doe our indeuor to serue him at leastwise to our seeming yet is it nothing it is but faining and that hope or trust is but a besotting of our selues Wel may we haue some opinion but as for to haue a setled faith so as we may glorie that our saluation is laide vp in God and that he will keepe it safely bicause he hath taken vs to himself it is vnpossible that we should haue any such certaintie vnlesse wee can say with Saint Paule I knowe whom I haue beleeued and he will be a faithfull keeper of that which I haue committed vnto him So then let vs put such difference betweene the liuing God and all the idols which men haue forged of their owne braine as he may be knoweÌ alone aboue all others And that we may so doe let vs learne to deuise nothing of our own head For as soone as wee father any thing vpon God which is not in his owne word it is all one as if wee did set vp an idoll for by that meane we disguise him Therefore wee must so sticke to the liuing God to the ende we may bee his people and hearken quietly to so much of his will as he sheweth vs by his worde as it may suffice vs to haue so much knowledge of him as he hath reuealed by his word without seeking any further For as for those that are so bolde as to take leaue to say I weene this is good and why should not God take this or that in good worth and in the mean while haue no warrant of the holy scripture I say they forsake the liuing GOD and turne away after idoles For what else are the imaginations of men but verie idoles to deface the true Maiestie of the onely God Thus much concerning this place Moreouer Moses termeth God Faithfull to shewe that like as afore he attributed strength vnto him for the Hebrewe worde that he vseth commeth therof so must we also haue his truth before our eyes and in our rememberaunce to the end to leane vnto him to referre our selues wholly vnto him knowing that Gods strength serueth not to abash vs but that whensoeuer it is spoken of it is matched immediatly with mercy to the intent we should be drawen vnto him and come to him with a cheerefuller courage Then is it not without cause that Moses hath set down Gods trueth heere of purpose to hold the people in obedience to him And heereby wee bee taught not to preace into Gods priuities and to dispute of thinges that are too high for vs yea and vtterly vncomprehensible but rather that wee must rest vppon his word and trueth which he hath reuealed vnto vs. True it is that we must bee fully perswaded of this point that GOD chose vs in his euerlasting purpose Eph âââ not bicause wee were woorthie of it but bicause it pleased him so to doe and that there is none other cause thereof but onely his good pleasure as the holy Scripture sheweth vs.
to put it in execution We crie out dayly to haue iustice executed but how do men discharge themselues therof Let their eares be neuer so much beaten it is to no purpose they passe not much for it but they be the more forgetfull from day to day Therefore doeth Moses put them in minde of the things that he had told them before to the intent that the people should in any wise refraine from seruing the idols of the heathen And he addeth a threate It would turne to thy decay In deede the Hebrew word which he vseth is commonly taken for cordes or lines but here by a similitude it is taken for snares or neââ and for ruine decay downfal or stumbling Then if thou fall into idolatrie it will be a deadly fall to thee saith he Keepe thee from that Thus we see that when God punisheth y e wicked we must alwayes learne at their cost to liue in his feare For our condemning of other folkes wil not iustifie our selues if we follow them or become like them but rather they shal be witnesses against vs to bereaue vs of al excuse Therfore let vs thinke vpon that which is added here that when God had commanded his people to destroy the idolaters he addeth beware ye meddle not w t their superstitions for then shall ye bee ouerthrowen out of hand Yea we see also that God did not beare with the people of Israel any long time after they had offended For the heathen might yet haue some excuse bicause they had not had any teaching but the Israelites sinned wilfully their dooing was a manifest rebellion bicause they had bin sufficiently warned thereof before specially for as much as God had done them so great honor as to put the sword into their hand as if he should say Thou shalt punish the misdoings of others Seeing then y t God had so honored that people was it not an increasing of their euill much more wheÌ they happened to become like those whom they punished Yes for y e punishment which they had executed vpon others serued to bereaue theÌ of al colour of ignorance and to dubble their owne fault For after as God honoreth men they ought to take y e more heede to liue in all purenes before him That is the cause theÌ why those two things are matched togither And hereupon wee may gather that all such as haue the executing of Iustice must lay away their owne fleshly passions and looke that they be quite and cleare from all desire of reuenge hatred and rancor And this must be regarded of vs not onely in punishing of euill doers but also in the admonishments and warninges that wee giue For if we be too sharpe it is an ouershooting of our selues which proceedeth of our sinfulnesse by reason whereof although the correction which we minister be out of Gods word yet is it already steined and God alloweth it not Sometimes wee think our selues to bee excused if wee tell a man the truth Yea but wee would not tell it him if our oueruehement affection draue vs not to it For nowadaies vices are fostred among men and euery man is content to beare with his neighbour in his euill doeing but if there happen any variance or quarell then out flieth that which was coÌcealed before Therefore in rebuking men it is not enough for vs that wee can alleage that we haue told them the truth vnlesse we can also therewithall protest that we were not led with desire of reuenge or otherwise Let vs marke then that if it be but in warninges by word of mouth we must not be passionate nor desirous of reuenge but simply do it of zeale to Godward Now then it is much more reason that when a iudge holdeth the sword in his hand and is to proceede further to the executing of Iustice with rigour hee should then lay aside all euill affections That is the cause why God hath expresly shewed his people the end of the law which he had giuen them to the intent they shoulde bee the better taught to walke in the pure religion and not follow the superstitions which they should punish in the Heathen That is the thing which we haue to note in effect Now Moses addeth immediatly If thou say in thine heart Alas these Nations are moe in nuÌber than I how is it possible that I should discomfite them Remember what thy God did in the land of Egypt how he handled Pharao at his people what proofe of his power he gaue thee there For euen so will hee doe to all the Nations whom thou art afraid of Heere Moses intendeth to harten the people to the intent they should not bee daunted with fearefulnesse For the thing that doeth commonly hinder men in doing their duetie is a certaine fearfulnesse which they conceiue O say they this is hard to be done and againe if I doe it I shall stirre vp many mens displeasure against mee and such a harme may come to me by it Thus in stead of walking as God commaundeth vs we bowe with euery blast and in the end turn quite away Wee be but ouer bould and hardie in following our owne passions and wee be so blinded with them that although there bee daunger in them yet wee think not vppon it and although it come to our mind yet doe our affections so ouermaister vs that we ceasse not to goe on still We see that if a man be in a rage although death be before his eyes yet hee goeth through with it like a mad man or like a beast that is caried away with furiousnesse After that maner doe we deale And that is the cause why I sayd that we be but too bold in executing our owne wicked and excessiue moode But if God commaund vs any thing we make such nysenesse at it as is pitifull to see And then come all these doubtes in our head How is it possible that I should holde out if I should followe my vocation faithfully For beholde there is such a blocke in my way I shall haue such a man mine enemie such a thing may befall mee such a man will bee against me All these forecastes say I will come to our mind And therefore let vs marke that God doth not without cause say thus to his people heere doe these thinges not respecting thine owne power and abilitie but respecting and knowing my strength for that is inuincible If thou haue mee on thy side feare not but I will make thee ouercome all thine incomberaunces and all the euill incounters that thou canst meete with Thus ye see in effect what wee haue to mark vpon this text Howbeit forasmuch as the vice that is spoken of heere is common among vs and all of vs are as yee would say attainted with it wee haue so much the more neede to bee earnest in putting this lesson in vre We see that if men be against vs by and by we ouershoote our selues
to whom the glorie of that benefite ought to bee yeelded And when wee haue bread to eate it is not the bread that sustaineth vs but it is God who powreth out his goodnesse continually vpon vs. Although he apply those meanes to our vse yet is it he himselfe that worketh it is he that is the author of them And in that respect is it that hee saith hee will breake the staffe of breade ãâã 4.16 ââ 16 ãâã 28.23 ãâã 2.21.22 True it is that hee threatneth to shut vp the heauen as if it were iron and to make the earth to bee of brasse so that when the earth crieth out to the heauen the heauen shall not heare it God then when he intendeth to send barrennesse vppon a land vseth such meanes as he thinketh good by reason whereof wee haue not wherewith to sustaine our selues in so much that when the grounde hath borne a haruest good and great ynough yet wil God wel ynough diminish it and make it to moulder away yea and when the corne is caried to the mill it shall consume in the grinding and when it is brought from the mill to the ouen if it bee measured or weied againe Leui. 26.26 it shall not hold full weight and measure Howbeit we must come to this point that the strength which bread hath is not of y e bread it selfe but of Gods breathing of this woord into it whereof Moses speaketh here that is to wit that when God will haue vs to bee nourished and susteined by the bread he vttereth his goodnesse towards vs by making vs to feele his blessing which sheadeth it selfe into it after a secret fashion Albeit that we behold it not with our eyesight yet must wee be throughly perswaded of it by faith Then let vs marke well that when wee haue whereof to feede we must not be so doultish as to think that the power is inclosed in the breade or in any other vittles or drinkes but that therein God vttereth his goodnesse towardes vs and sheadeth it into vs as we see the raine come from heauen which moisteneth y e earth and giueth it strength On the other side if wee haue want let vs vnderstand that God can sustaine vs by turning bread into Manna that is to say if all ordinarie meanes fayle vs God will prouide for vs after another fashion as wee see hee remedied the necessitie of his people when they were in the wildernes Matt. 4.4 And for y e same cause did our Lord Iesus Christ answere Satan it is written that man liueth not by bread only but by euery word that commeth out of the mouth of God For Sathan tempted him to distrust vnder colour that in the wildernesse God sent him not the thinges that were expedient to liue withall He had not any foode there and yet in the meane while he was pinched with hunger as a mortall man for he vouchsafed to become subiect to our passions or sufferinges Now heere vpon Sathan taketh occasion to enter vppon him saying Seeing thou art the sonne of God shouldest thou want any thing Is it not reason that all creatures should serue thee yes for thou art the heire of the world Thou hast no bread and therefore thou must be faine to try the power of God that these stones may bee turned into bread or else thou seest how thy God forsaketh thee for if he had a care of thee thou shouldest perceiue his blessing and fauour so as thou shouldest haue heere wherwith to susteine thee Now theÌ seeing thou wantest such helpes it is a signe that God hath no regard of thee But Iesus Christ aunswereth hereunto I shal be susteined well enough though bread faile mee And why For the life of man dependeth not vpon these meanes And surely God were of very small and weake force if hee could not helpe a man but by breade he should be no better than an earthly man A riche man can doe welinough if hee haue wherewith but if he fall into pouerty he must be faine to begge a good heart to call vpon God and commit our selues vnto him assuring our selues that he will neuer faile vs. That is the care which God willeth vs to haue Neuerthelesse wee must also put the thing in practise that is spoken here that is to wit that God will giue vs sufficient to serue our turne so as if we want cote or shooes he will either prouide vs of them or else make one paire of soles to doe vs more seruice than a doosen when it pleaseth him And we may see this with our eyes For they that are warmest clad fayle not for all that to bee as it were halfe dead thorowe colde and on the other side whereas it seemeth that poore folke should starue and bee frosen with yee a hundred times ere the yeere goe about God warmeth them yea and they bee so preserued as though he kept them in a stooue or as though some PhisitioÌ were alwaies at hand with them ministring good remedies to them to saue them from the colde After that maner doeth God worke And that is the cause why that in the time of the Law God commanded that all newe things should be blessed Leui. 23.10.14.19 23. Num. 15.20 to the ende that men should thinke vpon him consider thus with themselues Go to I haue a newe garment and I must looke that I thanke him for it which gaue it mee For seeing it pleaseth my God to clothe mee thus and to giue me this apparell to vse it as mine owne it becommeth me to acknowledge that it is of his goodnesse and mercie that I am so prouided for Yee see then that the intent why he caused all things to bee dedicated vnto him which men should occupie was that they should acknowledge the giuor of them and that if he blessed not the helps which he had giuen them all was nothing and noughtwoorth And as for now adayes although wee haue not the like Ceremonie yet must we hold still the truth thereof Nowe for a conclusion Moses addeth Knowe thou in thy Heart that as a father nurtureth his owne childe so hath thy God nurtured thee In deede the hebrew woord that Moses vseth in this place signifieth sometimes to Chastise and therefore it might be taken as if he sayd thus Know thou that the intent of thy God in all the afflictions which thou hast indured hath beene to correct thy faultes that like as a man intending to reforme his child when he hath doone a misse taketh the rod by and by in his hande so likewise thy God hath chastised thee not suffering thee to become an vnruly and froward child but holding thee alwaies vnder awe And this doctrine were very good but the same woord doth by a similitude betoken likewise all instruction and good gouernment No doubt but the intent of Moses in this place was to make a generall conclusion of the matters that hee had treated
the furtherance of their benefite and welfare as I saide afore when Moses was taken vp as it were into the companie of Angels by reason whereof they shoulde rather haue thought thus Goe too in the person of that one man wee bee after a sorte separated from the rest of mankinde and God sanctifieth vs to himselfe and therewithall bringeth vs into his kingdome to the intent wee should not haue any earthlinesse in our religion What a lewde dealing was that For this cause Moses saith that God commanded him to get him downe in hast because the people were marred out of hande so as they were falne to making of a newe God euen while the lawe was a writing and whyle God was confirming of his couenaunt with them And it is plainely saide that they were marred Beholde saith God they haue marred For the worde which hee vseth betokeneth no more but they haue marred without other addition And indeed it was a right marring of them that is to say of the Iewes who became lewde backesliders and periured kaytifes vtterly turning away from the trueth and rule of God and finally from all order both heauenly and earthly For wherein consisteth our purenesse but in obeying GOD According to this similitude of Saint Paules 2. Cor. 11.2 that like as a woman is a lawfull and faithfull wife as long as shee keepeth herselfe chast to her husbande so all the chastitie which God requireth of vs is that wee shoulde sticke alonely to his worde Then if wee fall to making of idols it is a vilanous marring of our selues wee become like common harlotes that giue ouer their bodies to all commers leauing their owne husbandes and yeelding themselues to euerie whoremaister and ruffian Euen so is it with vs. And after the same maner was this people marred out of hande Yea and wee marre the maiestie of God also as much as in vs lieth when wee followe our owne foolishe inuentions True it is that wee cannot touch his maiestie to doe it any harme but yet are wee guiltie thereof as sayth Saint Paul because we turne the trueth into a lie Rom. ãâ¦ã and make all thinges false and moreouer turne the order of nature vpside downe by forsaking Gods pure doctrine so as wee bereaue him of his soueraigne right that hee can not reigne ouer vs when wee fall to setting vp of idols and deade thinges in his roome and doe the thinges which we our selues haue inuented So then it is not for nought that our Lord saith not in plaine wordes This people haue made them an Idoll but hee saith This people haue marred that is to say they haue turned all vpside downe Wherefore let vs marke well that whensoeuer we steppe aside from the purenesse of Gods worde wee make a shamefull marring we practise our owne destruction wee leaue nothing whole and sounde and to bee short we bee guiltie of mingling heauen and earth together and of the vtter defacing of Gods maiestie So much the more therefore doeth it stande vs on hande to submitte our selues to Gods pure worde and to see that wee inuent nothing of our owne heads nor bring vp anie new religion but hold our selues to the thinges which our Lorde hath tolde vs 1. Saâ â 22. forasmuch as hee alloweth not anie thing but that Afterwards hee addeth the residue which I cannot expound as nowe but it shall suffice as I haue saide alreadie that wee haue this bonde of our God that wee stray not so farre as to reiect his trueth but that wee abide in obedience to his worde as hee hath giuen it vs in writing and as it is his will to haue it dayly preached vnto vs. Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them better than we haue doone that we may be drawen to such repentance as our whole desire may be to be quite rid of our fleshly affections and lusts to giue our selues vnto him and to holde vs so vnder his awe as wee may bring nothing of our owne deuising but that when our owne conscience findeth fault with vs wee may so much the more yeelde ourselues guiltie and not turne away from his obedience and that forasmuch as wee can not fullie satisfie and performe his Lawe in this worlde it may please him of his infinite goodnesse to beare with vs vntill hee haue throughly corrected the euill which hee knoweth to bee yet still remayning in vs. That it may please him to graunt this grace not onely to vs but also to all people nations of the earth c. On Friday the xxx of August 1555. The Lxv. Sermon which is the fourth vpon the ninth Chapter 13 Wherefore the Lord spake vnto mee saying I haue seene this people and beholde it is a stiffenecked people 14 Let mee alone I will destroy them and put out the name of them from vnder heauen and I will make thee to growe into a mightier and greater Nation than they bee I Began to shewe you yesterday howe foule and cursed the faulte was which Moses vpbraideth the people withal in this place and that the cause why hee did set it before theÌ was to the end they should be y e better humbled therby And here he addeth a recorde of the greatnesse of that fault in that it prouoked Gods wrath so sore that hee would haue destroyed and rooted out that people and put out the remembrance of them for euer Nowe if God doe measure his anger and can skill to punishe mens offences according to the greatnesse of them it must needes bee concluded that this offence was verie horrible seeing that God hauing deliuered his people and hauing wrought so many miracles for them woulde neuerthelesse so wipe them out as they shoulde neuer bee spoken of more That then was the meaning of Moses verily as if hee shoulde saye yee wretched foolke consider what yee bee and what yee haue beene For whereas yee were redeemed by the hande of GOD you by reuolting from him after yee hadde receiued such fauour deserued to haue beene so rooted out as no remembraunce of you might haue remayned in the worlde and sentence thereof was giuen also Hadde not I intreated for you GOD hadde determined to haue destroyed you Nowe goe make your bragges imagine I wote not what of your selues impute your obteyning of this lande to your owne righteousnesse to your owne power or to some other thing else Nay contrariwise yee see what yee haue done yee haue to the vttermost of your power vndoone the deliueraunce of your selues whiche GOD hadde wrought yee haue forsaken the saluation that was promised you and the inheritaunce that was prepared for you and to be short it was meet that God should haue powred out his horrible vengeaunce vppon you Therefore learne to magnifie his mercie considering that yee haue prouoked him so sore Thus yee see in effect whereto this saying of
God because his promises are made to all men without exception For our petitions are not grounded vpon our owne worthinesse but vppon Gods goodnesse in that he sheweth him selfe so free hearted as to reach out his hande to receyue vs. Heerewithall let vs pray one for another and let vs not doubt but wee shall bee hearde And although wee bee colde and slouthfull yet let vs vnderstande that GOD heareth his Church so that although we come not to him so freely and with so earnest and wel disposed minde as we should doe yet doth he pitie vs because hee not onely hath an eye to our seuerall requestes but also accepteth the generall prayers that are made by the whole Church in our behalfe and fauour and therefore let vs occupie our selues therein as long as wee liue As for those whome God hath taken out of this worlde for asmuch as the holie scripture telleth vs not anie thing of them let not vs fall to thrusting in of our owne imaginations and dotages in that behalfe for eyther wee muste pray in faith or else wee shall neuer bee hearde And what is meant by faith That wee shoulde bee taught by Gods worde Saint Paul settes it downe for an vnchaungeable order that wee canne not call vppon God vnlesse wee knowe his trueth and that the Gospell haue beene preached vnto vs Rom. 10.14.17 as is saide in the tenth to the Romanes And let vs assure our selues that as manie as steppe aside from this rule are as stray beastes and their prayers shall neuer boote them for they doe but vnhallow the name of GOD because they haue not the warrantes of his promises in their heartes Now let vs passe further It is said I will make of thee a mightier and greater people than this Here GOD sheweth Moses that there is no cause why hee shoulde bee afraide that the good will which hee hadde shewed towardes that people shoulde bee lost or that hee was raised vppe in vaine to be a worker of their redemption and of the welfare that was promised them I will make of thee another people saith he But Moses is not contented with that for hee maketh intercession still vnto GOD. And this is not added without cause but rather to make vs to knowe that Moses regarded not himselfe but that forgetting himselfe hee sought the welfare of those that were coÌmitted to his charge That is the thing in effecte which wee haue to beare in minde vppon this place Neuerthelesse it might bee demaunded heere whether it were enough for GOD to raise vppe a newe people or no seeing the promise was made to Abraham and his ofspring Howe then Coulde hee destroye this people without vnsaying his owne worde and without calling back of his owne promise No but hereby we be done to vnderstand that we must not bee ouerinquisitiue of Gods iudgementes but deale soberly and modestlie with them For if wee enter into too deepe ransaking of them wee shall finde them such a bottomlesse pitte as wee shall neuer gette out of them Therefore let it suffice vs that if GOD had listed to haue dispatched that people hee coulde haue founde meanes to haue performed his promise so as it shoulde not haue beene in vaine For as it is saide had hee not beene able to haue raysed vppe children to Abraham euen out of stones Matt. 3.9 Then must not wee binde GOD to our meanes nor to the common order of nature seeing hee is to vs incomprehensible but wee must consider that hee is able to worke after such a sorte as will vtterly abashe vs and wee shall not knowe which way hee went to worke Thus ye see that the thing which wee haue to marke in this text is that when Gods iudgementes passe our capacitie we must not fall to ransaking of them by peecemeale out of measure for as saith Salomon in the fiue and twentith Chapter of the Prouerbes it is his glorie to keepe thinges hidden so that although he shewe vs not why hee doeth this or that yet is not his glorie thereby diminished but rather increased For it sheweth men their own weakenesse to the ende they shoulde learne to liue in lowlinesse and not thinke too well of their owne wisedome Marke that for a speciall point But here are yet other thinges which deserue to be looked vnto more neerely And first of all whereas it is saide that Moses ceased not to make intercession that may seeme strange For I haue tolde you alreadie that our prayers are faultie if they be not directed by fatih faith importeth that wee bee sure of Gods will according to Saint Iohns exhortation 1. Iohn 3.22 5.14 where hee saith that if wee intende to pray aright we must followe Gods ordinaunce and not our owne likinges Sith it is so howe durst Moses in this text sue vnto God contrarie to his expresse forbidding so as although GOD say Let mee alone I will not heare thee speake of it anie more this people must needes perishe yet doth Moses make intreatance still Wherein he may peraduenture seeme vnportunate yea and that hee is minded euen to spite him or at least wise to shewe some kinde of disobedience Nay we must note that Moses neuer shewed himselfe more obedient than in this forasmuch as y e trust of the promise that God had made could not be wrested from him by so forcible a temptation needes must it bee that hee was throughly setled in faith when God speaketh to him after such a sorte and telleth him I am determined to destroy this people and yet Moses maketh intercession stil as though he woulde let him of his purpose And why Is it for that hee discrediteth God or for that hee beleeueth not his threatning as the vnbeleeuers doe who commonly make but a mocke of it when God speaketh to them of his wrath No Moses dealeth not so but this is his leaningstocke behold God hath made his couenaunt with Abraham and that couenaunt must needes bee vnchaungeable For it dependeth not vppon the desertes of men but is grounded vppon Gods owne free goodnesse Moses knewe this and therefore when hee hearde GOD speake of the destroying of that people he fell as it were to setting of himselfe against it vppon assuraunce of the promise that had beene made True it is that he saith nothing of it but yet was it a thing throughly knowen to the people that at the ende of foure hundreth yeares they shoulde be put in possession of the inheritaunce which God had promised them Moses then helde himselfe to Gods couenaunt 2. Tim. 2.13 which was vnchaungeable and to stande in force for euer Though men bee neuer so wicked yet will God of his goodnesse surmount all their sinnes so as his worde must needes come to effect But nowe had GOD raunsomed his people and the tearme was fully come wherein they shoulde inioye his promise therefore was it of necessitie that all these thinges shoulde bee
that Moses was so chafed at the peoples transgression that hee brake the two Tables immediately and afterwarde drewe out the swoorde to punishe such as had so violated Gods seruice and incouraged his tribe to doe the like Let vs not thinke but that Moses was wounded to the quicke with greefe and compassion when hee was faine to doe execution with his owne hands For wee knowe he was a meeke and kinde hearted man and inclined to good and holie pitie aboue all others But yet doth it behooue him to discharge his duetie or else hee had beene vnfaithfull towards God Moreouer whereas he saith I looked beheld you had offended your God by making your selues a calfe of mettall and yee were turned out of the way which he had appointed you this looking of his was because God had certified him thereof but yet behoued it him to beare witnesse of their deede with his owne eyes And whereas Iosua sayde it seemed to bee some battell Moses aunswered that it was not so âxod 32.17 for as much as some of them made not signes of mirth and othersome signes of feare and sorrowe but all the whole multitude was merrie and ioyfull and therefore quoth hee there must needes bee some other matter in it At his comming downe hee sawe them dauncing as it were vppon fond deuotion according to the maner of Idolaters who think themselues to serue their Gods very well by such foolish and wanton toyes And so y e Israelites tooke this dancing of theirs to be a peece of Gods seruice wherfore Moses executed the punishment afore mentioned But as touching this text the onely thing that we haue to marke is the thing which we spake of euen now and which we haue spoken of afore namely that hee vpbraydeth the Iewes with their suddeine starting aside from the way which GOD had shewed them For the welspring of the mischeefe was that they held not themselues to the rule that is conteyned in the Lawe Wee see then that the cause of all ruine and destruction is our ficklenesse in turning away from Gods woorde For as soone as wee passe those boundes swarue neuer so little aside by and by wee runne astray into vtter destruction And therefore it standeth vs so much the more on hande to holde our selues warily in obedience to our GOD specially when hee hath beene so gracious vnto vs as to set vs in the righte way For hee vouchsafeth not so to guide all men Trueth it is that all men yea euen those which neuer hearde one woorde of teaching haue inough to make them vnexcusable ãâã 2.20 But as for vs wee ought to make singular account of this priuiledge that GOD calleth vs to him that hee taketh vs into his gouernment and that hee sheweth vs the way of saluation Sith wee haue that wee cannot goe astray so wee hearken to the doctrine that is set foorth to vs in Gods name But if wee despise such a benefite then are we worthy of too too much blame And therefore let vs learne to submit our selues simply to Gods word or else wee shall open the gate to all wickednesse accordingly as it is sayd that men marre all and turne all vpside downe when they start aside from the said way ãâã 9.12 Then is there but one way to walke well and rightly in which is to obey our GOD and not to giue any credite to our owne wit and imagination nor to giue heade to our own inuentions but to abide as it were fast linked to the thinges that GOD commaundeth and appoynteth vs. Those are the thinges which wee must sticke by and if wee doe not wee bee vnhappie and forlorne creatures For we shall go on from euill to euil and there will bee no ende nor measure of our disorderednes as we see it be fell to this people who hauing once let go Gods woorde fell into so grosse and beastly superstition as to woorship a Calfe of their owne making ãâã 32.2 and they became so madde that they spared not any thing so fouly to defile themselues in offending God after that fashion For when Aaron willed them to bring him al their ornaments and Iewels it was to the ende to haue made them loth to haue had an Idoll of that price But there was neither man nor woman which brought not their ornamentes and all the costly Iewelles which they had Those gracelesse wretches were so caryed away and the diuell possessed them with such furie that they passed not to spoile themselues of all their substance nor cared what cost they were at so they might haue an ydoll And by this example are wee warned to raine our selues short and not to let our selues loose least we happen to start neuer so little aside from Gods pure doctrine from the Religion which he sheweth vs in his woord There is yet another thing to bee noted in y e breaking of these Tables which is that GOD intended to shewe by way of a figure that his once writing of his Lawe was not ynough for vs but that it behoued vs to haue it double ingrosed Trueth it is that Moseses rehearsing of it in this text is to another end but yet is there no inconuenience in this also Likewyse when Moses tooke a veyle or scarfe to put before his face bycause the people coulde not abyde the glorie and great brightnesse that shone therein Exod. 34.30.33 it was to magnifye the Lawe according as Saint Paule declareth and the verie storie it selfe sheweth sufficiently 2. Cor. 3.7 that it behoued Moses to be knowen thereby to bee as an Angell and not to bee taken any more to be within the common state of a mortall man in somuch that his countenaunce shone as bright as the sunne which the people could not abide that was to put them in minde of their owne weakenesse and frayltie That was the cheefe cause why Moses wore a veile to hide his face withall But yet herewithall Saint Paule sticketh not to say that God shewed euen then aforehand by way of figure that there should befall such a dimnesse and blindnesse vppon the Iewes that whensoeuer they red the Lawe or heard it preached they should haue as it were a veile before their eyes so as they should not see a whitte And Saint Paule sayth that this thing was accomplished euen in his time among the Iewes 2. Cor. 3.13.14.15 For they red Moses continually in their Synagogues and yet they continued as starke beastes as the heathen so as they became brutish through their owne foolish fancies and could not perceiue Gods trueth at all For Saint Paule telleth them that all the Lawe is nothing without Iesus Christ it is but as a dead thing bycause Iesus Christ is as the soule and perfection thereof So then as touching the breaking of the Tables Col. 2.17 it was the foresayd cause that moued Moses to doe it that is to wit to shewe the people
that God disclaimed them as if hee had sayd your God giueth you ouer and hath diuorced himselfe from you For in as much as your wickednesse hath separated you from him it is good reason that hee also should stand discharged of his promise and be no more bound to so malicious froward a people as you be who haue vsed such vnfaithfulnes towards him That then is the first reason But there is also another cause which is that wee haue as it were a figure or image that Gods once writing of his Lawe is not ynough for vs but that wee haue neede of a second wryting of it to the intent it may auaile vs and the doctrine thereof benefite vs by shewing it selfe to bee liuely and of effectuall force and power And that is the thing which the Prophetes meane in saying Ier. 31.32.33 that GOD will make a new Couenaunt with his faythfull ones not as hee did with their fathers in Egypt but by writing his Lawe in their heartes and by ingrauing it in their bowels And therefore let vs marke well that GOD meant to doe vs to vnderstand that his wryting of his Lawe in the two tables of stone was by and by voyd and of none effect And why Bycause that if God doe but write his Lawe or cause it to bee preached to vs onely by woorde of mouth there will neuer bee any holde or tacke in it and hee sheweth that the blame thereof is in our selues bycause wee bee not stedfast in keeping the promise that wee haue made vnto GOD but become variable and starte aside out of hand God for his part doth well performe whatsoeuer hee promiseth vs but wee breake off all acquaintance and vnion with him so as we be cut off and banished from him and wee bereaue our selues of all the promises that he offered vs and therefore after he hath once written his law he must be faine to turne againe and write it the second tyme. As how For figures doe not alwaies represent the full truth but there is oftentimes some difference Then let vs marke that the figure varieth from the truth which God sheweth vs and maketh vs to perceiue For hee writeth not his Law the second time in stones but rather whereas our hartes were hard before he chaungeth them and maketh them soft and in stead of stony heartes as sayeth Ezechiell Ezec. 11.19 36.26 he giueth vs hearts of flesh that is to say hee softeneth our heartes and maketh them pliable to the intent wee shoulde receaue his Lawe and haue it ingrauen vs and be able to doe and to follow whatsoeuer he commaundeth vs. Therefore let vs beare this figure well in mynde for as much as it is for our benefite In deede as concerning the first reason it behooueth vs to bethinke our selues well when GOD hath called vs. For if we corrupt his seruice or alter religion at our owne pleasure although there be no Moses to breake the tables of stone yet hath God shewed once for all that he is alyenated from vs and that hee will haue vs to bee as straungers to his house Trueth it is that his election is without repentaunce yet notwithstanding as it is sayd in Exodus Exod 33 19. he will saue whom hee listeth Howbeit if wee sticke not purely to his woorde it is all one as if wee fell out with him and playd the fugitiue and vnruly children and hee will not suffer vs to despise his couenaunt after that maner without auenging of himselfe of such vnthankfulnesse And hee hath shewed vs at that tyme in the person of Moses that hee giueth ouer and forsaketh all those which turne away from the trueth and holde not themselues to it so that for his part hee will haue no more to doe with them nor any more acquaintance with them Wherfore let vs beware that this horrible sentence bee not cast vppon us and whensoeuer our Lorde shall haue called vs let it serue to hold vs in awe and feare But yet let vs know also that it is not ynough for vs to haue our cares beaten with Gods commaundementes and to haue them set before vs and to be incouraged to keepe them for God must bee fayne to worke within our hartes or else all the teaching in the world wil stand vs in no stead it wil be but a sound ringing in the ayre whereof no profite will redownd Nowe then come wee to heare Gods woorde In deede wee ought to make account of the fauour that hee sheweth vs in causing it to bee preached vnto vs but yet let vs assure our selues that that would but turne to our greater condemnation if he ingraued it not in our heartes What is to bee done then We must discharge our selues of all selftrust assuring our selues that wee shall be but euill schollers vntil GOD haue taught vs by his holy spirite Notwithstanding that hee shall haue vsed men as his instrumentes to bring vs to the knowledge of his trueth yet must hee himself bore our eares Psal. âââ that we may hearken to him and hee must touch our hearts and soften them that we may receiue y e doctrine which is vttered vnto vs. Wherefore let vs learn to mislike our selues by acknowledging our owne sinne and wretchednesse and therewithall let vs pray him to woorke in such sort as the things which we shall haue heard and vnderstoode bee not a witnesse against vs of our rebelliousnesse and that wee haue beene foolke past amendment And so as ofte as wee come to any sermon or read the holy Scripture let vs pray God to touche vs inwardly and to make the doctrine auaylable which wee shall haue heard so as it may not bee spoken to the stones but to such as haue beene foretaught by his holy spirite Thus ye see what wee haue to marke vppon tha place Now for the attainement of this second writing wee must not goe to Moses but to our Lord Iesus Christ. For it is he that hath brought vs the holy Ghost Iob. 1â ãâ¦ã and the renewment whereby our heartes are refourmed to the obeying of GOD and whereby they bee circumcised that they may be dedicated to his seruice Col. âââ 2. Cor. âââ The if Moses be compared to our Lord Iesus Christ hee is but a minister of the letter And why Bycause hee coulde goe no further than he had commission which was to set foorth Gods doctrine But it belonged to Iesus Christ to giue light to that which Moses had vttered and to giue strength thereunto And how was that By his holy spirit 2. Cor. âââ True is that Saint Paule termeth himselfe a minister of the spirite Howbeit that is not to deface his Maister it is not to drawe to himselfe the thing that belongeth to the sonne of GOD but it is to shewe that our Lorde Iesus Christ vttereth his grace now adayes by the preaching of his Gospell As howe Let vs marke first of all that the
knowing of them wee shoulde craue forgiuenesse of them and fall to such repentance as may wholy tame vs and make vs flee vnto him and not be giuen any more to our vices But that is vnpossible for vs to doe vntill wee haue so ouermastered our selues as to mislyke our owne affections with full purpose to renounce them Vntill a man bee subdued after that fashion it is vnpossible for him to yeeld obedience vnto God how faire apparance of vertue soeuer he haue But what So farre off are wee from minding these thinges that by all lykelyhoode wee doe nothing else but blindfolde our eyes that wee might not see our sinnes to seeke conuenient remedie for them See here how the Iewes were condemned for requiring of water and yet were they ready to dy for thirst Yea but the cause why they were not to bee excused was for that they required it with murmuring Whereas they should haue sayd Lord thou knowest what is expedient for vs better thaÌ wee our selues doe and therefore wee referre our selues to thee prouide thou for vs in steade of vsing such humilitie they fall to repining and storming Now wee must not doe so but wee must patiently tary Gods leasure when hee giueth vs not thinges so soone as wee aske them for hee can well skill to prouide for all our needes In deed if it pleased him hee could well content vs and giue vs all our wishes but his will is not to maintaine vs here in such abundance as wee might take occasion to holde skorne of the good that hee doth vs and to despise it by treading it vnder our feete Hee will haue vs to be meeke and lowly that wee may learne to resorte vnto him When a man is in poore estate he beareth himselfe on hand that if God would giue him wherewith to maintaine himselfe plenteously he would be wholy giuen to be thankefull towardes him for his pitying of him But let him once come to wealth and let God deale bountifully with him and what will he doe He wil lift vp himselfe against God and forget him in such sorte as if hee were not the same man that he was before And this vice is tootoo common insomuch that that more our Lord increaseth his benefites towardes vs the more doe we seeme wilfull in despising him and his so doing sharpneth our vnthankfulnesse and malice And therefore let vs consider that the thinges which are tolde vs concerning y e Iewes belong vnto vs forasmuch as we haue the lyke or greater vices in vs than were in them we must vnderstand that Gods intent is to teach vs by them And specially whereas mention is made of their wilfull stubbornnesse at Cades Barne Numb 14.4 where they refused to goe foreward to enter into the inheritance that was promised them let vs vnderstand that we be no lesse worthie of blame at this day before God for that he cannot hold vs in to make vs goe through with our course To what purpose hath GOD called vs into his Church It is as I sayd afore to the end that in passing through this world wee shoulde not be wedded to it but vse it altogether as a wayfaring and as a straunge countrie trauelling still through it towardes heauen For beholde our Lord cryeth to vs both early and late that wee should goe on still to come vnto him But we on the contrary part voutsafe not to remoue one foote to goe to him but in stead of setting forward we retire back or else sit snugging still in our owne slothfulnesse We see it is so Now then forasmuch as our Lord findeth vs so lazie and stubborne that in stead of plucking vp a chearefull courage to goe foreward and to hold on our course vntill wee bee come to the ende of it wee resist him and are loth to passe any further Let vs vnderstand y t this story is told vs to cast vs vtterly down in our selues so as we should not seeke any worthinesse in our owne persons as in deede there is none in vs But yelde God the whole prayse of his benefites knowing that he is not bound at all on his side but that hee doth all thinges of his own meere free goodnes and infinite mercie and therefore that wee on our side ought to sigh beseeching him to correct vs and reforme vs according to his will And for the better perceiuing hereof I pray you after what sort goe we forward when God calleth vs Wee partly limp and partely make many a false step Let euery man examine himselfe and see how foreward hee hath bin since the time that God hath reached him his hand True it is that euen before wee knew the Gospell wee were already without excuse of our rebelling against our God Rom. 1.20 but now seeing hee hath inlightened vs by his word and shewed vs the way of saluation and setteth his will before vs saying come and reacheth vs his hand to guide vs if of all this while wee haue not voutsafed to come vnto him how shall wee excuse our selues Let euery of vs consider how hee dischargeth himselfe and afterward let vs haue an eye to the common state Wee can well speake of Gospellyke reformation and it is a maruell to heare how wee will talke but yet for all that our filthinesse is so stinking as is lothsome to beholde and GOD needeth not to goe vp into his iudgement seate to giue sentence of it for the very infidels and ignoraunt sorte can bee our Iudges And of a trueth they may bee a great shame to vs seeing our lyfe is so leawde and wicked that euen the silie blinde sorte of Papistes may laugh vs to skorne And surely if vtter confusion shoulde fall vppon our heades wee haue well deserued it For by our meanes Gods name is blasphemed and yet notwithstanding wee regarde it not Howbeit the more that wee besotte our selues after that fashion in our vaine selfeflatterie the more will GOD make vs feele in the end that hee will not suffer his chastisements to bee lost To bee shorte let vs remember how Moses sayth heere Euer since the time that I haue knowen you you haue alwayes bin rebellious against God And this Rebelliousnesse whereof he speaketh is expressed lykewise in this saying that they resisted the mouth of God distrusting him and in countring his will Now then if we wil know what it is to be rebellious let vs first of all looke what God hath spoken For the thing wherein hee intendeth to trye vs is whether wee be willing to submit our selues simply in all respectes to his worde after hee hath beene so gratious vnto vs as to teach vs. What else is the holy scripture but an vttering or declaring of Gods will And therefore all that euer is conteined there is as though GOD opened his holy mouth to tell vs what he requireth at our hand Then if our lyfe bee not fully correspondent to Gods worde whereof wee make profession
Christ Hebr. 5.2 should beare abroad his word that they shold prease vnto him to bee as mediators betweene him men Ye see then how it was Gods will to teache his people humilitie by visible signes and outward ceremonies to the ende that his worde should be embraced with all reuerence continue euermore in good state But as for vs wee haue not nowadayes the ceremonie any more but we haue the trueth which ought to continue to the worlds end Therefore whensoeuer Gods word is preached vnto vs Col. 2.17 let vs learne to stoope to it to know y t it is a heauenly doctrine wherunto it becommeth vs to encline that it is not for vs to bring our own fond imaginations in y t case for then wo be vnto vs. Neuerthelesse God granteth vs a special fauor in that he inableth vs to beare abroad his word maketh it to dwel in vs Esa. 66 2â whereby he sheweth that he hath performed the thing which he promised by his Prophets y t is to wit that he hath chosen vs for his Leuytes as shal be declared more at length to morrowe Now let vs fall downe in the presence of our good God with acknowledgement of our faults praying him to make vs feele them better yea euen in such wise as it may lead vs to such repentance that we may be sorie for them all our life long be ashamed that we haue bin so wretched sinners And that therwithall wee may be quickened vp to glorifie him the more for the great goodnes which he hath shewed vpon vs proceede continually more more in obeying him to the intent that his law may be the better ingraued in vs by his writing of it in our hartes we become the readier to follow the things y t he shal haue shewed vs so as we may be forward to obey him all our life long our life be wholy dedicated vnto him That it may please him to graunt this grace c. On Wednesday the xi of September 1555. The Lxx. Sermon which is the seconde vpon the tenth Chapter 8 The same time the Lord c. 9 Therefore Leuie had no portion nor inheritaunce with his brethren but the Lord is his inheritaunce as the Lord thy God sayd vnto him 10 And I taried on the mountaine as I had doone afore fortie dayes and fortie nightes And the Lord heard mee that time also so as the Lord would not destroy thee 11 But the Lord sayde vnto mee vp get thee hence and goe before the people that they may goe and possesse the Land which I sware to their fathers to giue them WE sawe yesterday how Moses in this text did magnifie Gods mercie as well towardes the Leuites as towardes the whole people For in sheweing that Aaron was punished for his fault it appeareth plainly that all his whole linage deserued to haue ben disgraded Yet notwithstanding God of his goodnes vouchsafed y t there should bee a certaine number of men appointed to his seruice and them he chose not for any worthines that was in them but only for his owne mercies sake For if wee be not worthie of so much as that God should crowde vs into a litle corner of his house how should he aduaunce vs to farre higher degree That then is the meaning of Moses Neuerthelesse wee must marke herewithall the three charges which he setteth downe here which he reporteth to haue been assigned to the Leuites The first is To beare the Arke of Gods couenant the vessels of the sanctuary The seconde is To be at hand to serue God the third is To blesse in the name of God These are the three things that were incident to the priesthod of old time For as concerning the Sanctuarie with al the appurtenances therof it was but a figure which we must referre to the spiritual temple that is to wit to Gods church Hebr. 8.5 Rom. 12 1. to the sacrifices which are offered vnto him by the faithful when they dedicate themselues to him both in bodie soule by yelding vp their ownselues y t he may be glorified in them Marke that for one point The second is the seruice wherof he speaketh which consisteth likewise in figure but the trueth therof is performed toward vs when such as nowadayes are called to the gouerning of Gods church do their dutie in offering vp mens soules in sacrifice vnto God Rom. 15.6 by preaching y e gospell in maintaining the order state of the church in such wise as God be glorified and the church be cleansed from all stumbling blockes The third is to blesse in Gods name that is to yeeld a testimonie of Gods goodnes and grace to his people Now must we applie these things to y e trueth of them y t we may be edified by them Let vs say I haue a regarde to apply these three things to their trueth substance Col. 2 1â which our Lorde Iesus Christ hath brought vs by his comming It is said here that the Leuiâes must beare the vessels of God And this belongeth not only to the ministers of the worde or to such as beare publike office in the church but also to all the faithful in general And that is the cause why it is said by y e prophet Malachie Mal. 3.3 y t the Leuits were made priests which thing I say was accomplished at the comming of our Lord Iesus Christ at which time the church was aduanced to greater perfection than it was vnder y e law Likewise Esay telleth vs that all men shal be Leuites vnto y e Lord. Esa. 6 ãâ¦ã Al the children of Israel saith he shal execute the office of priesthod vnto God And in the same respect doth S. Peter say 1. Peâ ãâ¦ã y t we be a royal priesthod S. Peter speaks not there of any peculiar sort of people after y e maner of y e Pope who hath villanously corrupted y e said sentence of his in attributing it to his owne clergie as he termeth them y t is to wit to y e stinking rable of his powlshorn greaslings but he attributeth y t honorable title to all the faithfull to as many as are of the church of God Moses could wel say euen in his time Exod. ãâ¦ã Yee be a priestly kingdome y t is to say a nation holy aboue all others But S. Peter turning the same words saith y t now we be become a royal priesthod inasmuch as our Lord Iesus Christ hauing shewed himself to the world is ordeined priest after the order of Melchizedech Hebâ ãâ¦ã to communicate the same grace to y e whole church Therfore let vs marke wel y t this gift of becoÌming Priestes Leuites is not a priuilege or prerogatiue graÌted to three or four but inasmuch as al y e things which our Lorde Iesus Christ hath receiued of God his father ar coÌmon to vs all
name should be called vpon there so as he offered the promises of saluation to them that descended of the same race and linage the redeemer y t was to be sent into the worlde was set forth vnto theÌ that they might be gathered together vnder him Loe here I say a general election that belonged to al the children of Abraham and yet was that grace to be confirmed by faith but in a parte of them in some of them For we see that many of them were cut off not for that they were not Abrahams children in respect of the fleshe and the worlde But for that they were not his children in spirite and before God which was the chiefe point Rom. 2.28 9.7.8 as S. Paul declareth As for those which were vnbeleeuers and vnthriftes and imbraced not the promise that was made vnto Abraham with true faith those were set beside the inheritance In deede they were accounted for his children howbeit that was but as Ismael was who was not lawfully begotten Now then Gods generall election which extended to the whole people was not sufficient But it behoued euerie man to be partaker of it in his own peculiar behalfe And how was y t to be done by faith But let vs see from whence faith proceedeth but only of Gods wil in that he vouchsafeth to confirm his fauor towardes whoÌ he thought good Therfore chose he whom he listed out of this people Eph. 1.13.14 and sealed his promise in their hearts by his holy spirite so as they were made partakers of his trueth it tooke full and perfect effect in them Lo here the double election of God The one extendeth to the whole people because circumcision was giuen indifferently to all both smal and great and the promises likewise were common But yet for all that God was faine to adde a seconde grace by touching the hearts of his chosen namely of such as he listed to reserue to him selfe and those came vnto him he made them to receiue the benefit that was offered them And in deede we see that the greatest number of that people haue bin cast off and as it were banished from Gods fauour so as there remained but a small remnant of them not onely at some one time but also euen after the captiuity of Babilon according to this foresaying of the prophet Esay Esa. 10.22 Although thou wart neuer so many in nuÌber so as thy folke were as the sande of the sea yet shall the remnant of you be very small y t God wil saue For the hypocrites abused Gods promise falsly And because it was sayd y t the people shold be in multitude as the sande of the sea they bragged at the sight of a great number and in the meane while dispised God But he telleth them that he coulde aswell diminish them as he had multiplied them so as there should remaine but a small portion of them And so it came to passe insomuch as the prophet sayth Esa. 1.9 y t if God had not reserued some seede the countrie of Iuda had bin as Sodom Gomorre God had vtterly rooted them out as they had well deserued Now is this very profitable for vs. For nowadayes when it is tolde vs y t we haue the pure doctrine of y e Gospell preached vnto vs we haue the sacrament of baptism for the warrant of our saluation y t is one choice that God maketh of vs. We be no better than other men y t are drowned in ydolatrie abhominations on whoÌ God hath not vouchsaâed to looke w t such pity as to make y e truth of his gospel to shine vpon theÌ but hath let theÌ alone as destitute of all things so as there is nothing but horrible coÌfusion amongest them yet in the meane season he taketh vs between his armes and into his bosome vouchsafing to cause his word to be preached vnto vs whereby we see Iesus Christ who inlightneth vs as y e day-sun of righteousnes we haue the sacramentes whereof we knowe the vse Lo here one choise y t God maketh of vs which is well worthy to be esteemed wherin it behoueth vs to coÌsider Gods only infinite goodnes for y t he espieth nothing in vs for y e which he should preferre vs before such as are nobler thaÌ we haue much more thaÌ we to outward appearance But yet is it not ynough for vs to be so choseÌ of God as y t he taketh vs into his house admitteth vs to bee of his flocke dwelleth among vs euery of vs must haue an eie to himself so as y e gospel be not preached in vain nor we beare the bare name of Christians without shewing y e effect of it in our deedes For vntil our adoptioÌ be sealed by y e holy Ghost let vs not thinke y t it auaileth vs any whit to haue herd the word of God but it shal turne to our double condemnation because y t when God had chosen vs we offended him wheÌ he had entered into a couenant with vs wee brake our faithfull promise which wee had made plighted vnto him and therfore me must be punished y e more greuously But wheÌ we haue once a warrant in our hearts y t his promises belong vnto vs are behighted vnto vs by reason y t we receiue them w t true obedience sticke to our Lord Iesus Christ suffring him to gouerne vs 1. Pet. 1.10 y t is a sure seale of Gods chosing of vs so as we not onely haue the outwarde apparance of it before men but also the truth of it before our God And like as AbrahaÌ was made the father of all y e faithfull before God Rom. 4.11 so are we made his children in spirit truth and not only as in respect of adoption to y e world Thus we see what we haue to gather vpoÌ this text vpoÌ this declaration y t Moses maketh here to the Iewes And for the same cause he addeth the exhortation which we haue read in that he willeth the Iewes to circumcise their heartes and to beware that they harden not their neckes any more Good reason it is that men should submit themselues to God after y â maner by forsaking theÌselues seeing that his seeking to win vs to him is not for any coÌmoditie to himselfe as was shewed yesterday but because hee is desirous of our welfare so as hee putteth vs not to the doing of any thing which redoundeth not to our own benefit profit Seeing then y t God respecteth nothing but vs in his alluring of vs to come vnto him should we drag backe in that case Or should wee haue proude and loftie heartes to aduaunce ourselues against him Nowe for the better vnderstanding of this doctrine let vs note that Moses had an ey to the outward signe that was giuen at that time to the Iewes after the same maner that wee haue
with their turning away from his word when it is preached vnto them is that their so doing is through a diuelish stubbornes y t euen by y e witnes of their own conscieÌces it is a worshipping of gods which they haue not knowwen For our faith must not be vncerteine it must not be an opinion or weening but it must bring a sure knowledge with it And what maner of knowledge Truely as in respect of our own wit reason if we intend to come vnto god we must worship him w t all humilitie remeÌber that his secrets surmount our vnderstaÌding But yet here withall it behoueth vs to stande vppon so sure a ground euen by knowledge as our owne consciences may beare record of it wee bee able to say with S Iohn 1. Iohn 3.2 we wote well y t we be y e children of God Lo here what the true Religion is It is not an vnaduised zeale or a liking that men cast to this thing or that but a sure knowen doctrine grounded vpon Gods trueth wherethrough we be able to say y t it is he which hath spoken to vs y t he is a faithfull witnesse of y e things y t are for our welfare saluation And againe whatsoeuer we alleage wee shall alwayes abide conuicted of our malice So that when wee haue once beene taught y e word of God if wee afterwarde worship gods whom we haue not knowen if we swarue aside to any superstition or if we continue not in y e pure simplicitie of y e holy scripture surely we shal iustly be accused to haue had strange Gods to haue bin forgers of them as folke y t loue the vntrueth better than y e trueth According wherunto S. Paul speaking of all such as obeyed not the Gospel ãâã 1.25.28 saith it is good reason they shold be striken with horrible blindnes that forasmuch as they honored not the creator it was meete that they should become vnderlings to the creatures y t is to say to the things which they had dreamed in their own fond braine foolish fancies Now theÌ seeing y t our God hath taught vs let vs learn to hold our selues at a stay to his word to vnderstand in what maner he hath shewed himself vnto vs let vs benefite our selues by al the records which he giueth vs beware y t we wander not one way or other ne followe not our owne leasings For there wil be no excuse for such as would not be certified of God when he was readie to do it Now in the end Moses addeth that when the people were come into the land of promise they shoulde diuide their companie in two partes the one halfe vpoÌ mount Garizim the other halfe vpon mount Eâall that they which should bee vppon mount Garizim should pronounce the blessings that those which should be vpon mount Ebal should pronounce the curses which thing wee see was done accordingly For this commandement shal bee rehearsed yet againe in the 27. Chapter of this booke Deât 27. ââ Ios. 3. ââ And Iosua in his eyghth Chapter declareth y t he had obeyed the coÌmandement of Moses The effect of y e storie is that when y e people were entred into y e land they should meete with two mountaines y e one called Hebal y e other Garizim Now god had commanded y t one part of y e people namely certaine tribes shold be on y e one side on mount Garizim y t the rest of the tribes should be vpoÌ mount Hebal y t the Leuites shold stand in the middes of y e host bearing the Ark of God to shew y t God was chiefe souerein there that the Leuites were as witnesses or sureties to vndertake matters in y e behalf of the people like as if there were two parties to make som solemne match or couenant a notarie or register is present to take an othe betwixt them euen so God had ordeyned y t the people shoulde be there to heare receiue y e doctrine of saluation y t they should answere on their part as in y e passing of som solemn contract to y e end they might knowe vpon what condition God had chosen theÌ preferred theÌ before al other nations of y e earth as shal be shewed hereafter in the foresaid 27. Chapter And what were y e blessings They were a rehersal of y e same thing that God had spoken afore namely al such as keepe my law shal be blessed Al such as worship me with a pure conscience shal be blessed all such as hallow my name shal be blessed al such as obey their fathers mothers shal bee blessed all y t liue chastly shal be blessed all y t abstaine from deceit extortion al maner of euil shal be blessed God then on his parte promised blessing after y t maner Hereunto the people answered Amen Amen y t is to say So be it whereby they ratified y t which had been spoken by the mouth of God Again on y e contrarie part y e curses were vttered on mount Hebal in this wise Cursed be he y t turneth aside after strange gods Cursed be he y t dishonoreth his father or his motheâ Cursed be hee that offendeth in theft or in whoredom Cursed be he y t performeth not all y e coÌmandements conteined in this booke Amen Amen said y e people When the curses were vttered after y t fashion it behoueth euery man to answer AmeÌ And so ye see what is said in this text Now let vs mark y t by that meanes god ment to touch y e people neerer to y e quicke by their agreing to such a couenant And the same belongeth vnto vs. For although wee haue not y e same cerermonie y t was obserued at y t time yet haue we y e trueth howsoeuer the world go whensoeuer Gods word is preached vnto vs although we receiue it not yet shal it not fal to y e grounde but it shal light vpoÌ our heads spite of our teeth it shal be an intolerable burthen to sink vs down to y e bottom of hel Therfore when we receiue gods word into our harts let beware y t we like wel of it y t we ratifie the promise of our saluatioÌ which he maketh vs. Nowe hee adopteth vs to be his children and if we be his children we be also his heires Therfore when we imbrace the preached word by faith obedience although our mouth speake not a worde yet doe wee confirme Gods truth to our saluation according to this saying of S. Iohns that as many as beleeue in the only sonne of God Iohn 3.33 haue set to their seales that God is true Thus ye see howe the full measure of our saluation and of the promise is accomplished hath his full effect power when we on our side do aunswere rightly Amen And
bât also to the ende wee shoulde staye vppon them and bee so grounded vppon them that if all the troubles of the worlde shoulde rise vp against vs wee shoulde still holde our owne and continue stedfast and inuincible If this were sayd to the people of olde time which had not so large instruction by a great deale as wee haue much more dooth it belong to vs nowadayes God gaue the Iewes sufficient instruction so farre foorth as was requisite for their welfare That is true but yet did he teach them vnder shadowes and figures which maner of teaching was darkesome in comparison of that which we haue nowadayes For in the Gospell we haue the sunne of righteousnesse shining as it were at nooneday Mal. 4.2 So then Gods worde must serue vs not onely to shewe vs the right way but also to inable vs to withstand all the temptations of Satan and his vpholders We must say I be so armed as we may fight and put backe all errors and falsehood so as after we haue once knowen God we may stick to him stedfastly to the vttermost And that is the cause why Saint Paul treating of the vse of the Gospell Eph. 4.14 sayth that we must not be lyke little babes which are drawen too and fro so as we should no sooner see any trifling toye to beguile vs but we should by and by be gadding after it and what a thing were that But we must sayth he be so setled in the fayth that if there come any cousiners that goe about to leade vs by craft and to deceiue vs wee may bee fenced against them and not bee shaken by them ouersoone True it is that we must needes haue a begetting in our Lord Iesus Christ and that at the first our faith may be so weake that we shall be lyke little babes But we must growe still and dayly gather new strength vntil we come to mans estate that we be perfect to meete with our Lord Iesus Christ. Thus yee see what force the doctrine of trueth ought to haue when it is taught vs. That is to wit we must not onely count it good in consenting to it but also be so well assured of it that the diuell doe what he can may not be able to remoue vs by reason of the certeintie which wee haue whereby wee bee inabled to beate backe whatsoeuer shall be set against vs. And doubtlesse wee see by the example of our Lorde Iesus Christ that such as haue bin faithfully taught may well repulse all the wiles of Satan Matt 4.7 For when Iesus Christ was tempted wherewith armed he himselfe but with the holy Scripture Wee see that if there rise vp neuer so many false Prophets among vs yet if wee be throughly well grounded in faith setled in it as we ought to be we shal coÌtinue stedfast the diuell shall win nothing at our handes True it is that now then we shal find some impedimeÌts for Gods seruauntes shall bee sure of trouble that serueth to humble theÌ but yet whatsoeuer it be their faith is alwayes the better prooued by errors heresies such other lyke thinges whereby our Lord sheweth that we haue profited well in his schoole that wee can neuer be led away vnto wickednesse whatsoeuer betideth Also we heare what Saint Paul sayth when hee armeth vs against all spirituall battels that may befall vs Eph. 6.12 16.17 hee giueth vs the sword of Gods word hee deliuereth vs the Shield of faith and hee giueth vs the helmette of hope And thereupon hee inferreth that wee shall not onely be inabled to withstand all the assaultes that Satan can make vppon vs but also bee defended from his fiery dartes when there is no lykelyhoode for vs to escape from his subtleties Now therefore whensoeuer the Gospell is preached vnto vs or that wee reade the holy scripture let vs learne not onely to receiue the thinges as true which are told vs out of the mouth of God but also to bee so fully resolued of them in our selues as we may not be trayned vnto wickednesse nor turned aside from the right way when the diuell stirreth vp any heresies And so ye see what is told vs in this text For our Lord thinkes it not enough that the faithfull should serue him and hold them to his trueth when they bee in quiet without temptation but also hee will haue them to yeeld such trust vnto his worde that if the diuell fall to sowing of his darnell to marre al and wicked men rise vp to deface the truth by al the meanes they can and to turne it into lyes such as haue learned what the true religion meaneth should not change nor be fickle and vnconstant but shewe that the thinges which they know are of God and an abiding trueth so as it is not for men to swarue or start from them in any wise Now theÌ let vs beare this warning wel in mind and euery of vs examine himselfe and when we haue once vnderstoode y e things y t haue bin told vs and are necessary to our saluation let vs not imagine our selues to haue a perfect and right faith as is requisite vnlesse wee bee so constant and fully resolued in the thinges that our Lorde hath shewed vs that we abide by it and followe our course still whatsoeuer come of it For whosoeuer fleeteth or starteth aside at euery matter sheweth that hee neuer knewe Iesus Christ as hee ought to doe And therefore Saint Paul in another place vseth two similitudes to shewe of what force Gods word ought to bee with vs to hold vs fast vnto him in his obedience Hee saith that wee must be throughly grounded and rooted For many haue a kinde of faith but that is but in outward shewe and appearaunce as for inwardly it hath no liuely nor deepe roote For if a man haue but a faire braunch couered with flowers to what purpose is that One blast of wind will deface it But if a tree bee well planted the roote of it will hold it fast in the middest of all stormes Euen so must wee bee rooted in our Lorde Iesus Christ and we must be throughly well grounded vppon him so as men may perceiue not onely that wee haue knowledge but also that our heartes doe yeeld record of our playne dealing And marke here the cause why so many men are so greatly hindered and indeuour no further but to purchase themselues credit among men When they come to a Sermon where the Gospell is preached for the most part they thinke they haue well profited when they can skill to talke of it and there are very feawe that haue a care to be so grounded in it as to lay it vp in their hartes that GOD may be witnesse of it there are very fewe that indeuour to atteine to that steddinesse And therefore doth God abhorre that foolish vaine gloriousnesse wherethrough men seeke but onely to win themselues
estimation by setting a faire face and countenaunce vppon the matter And therefore let vs marke in feawe wordes that Gods word ought to serue vs to dubble purpose First to teach vs his will that wee may submit our selues simply vnto it so that when wee haue the grace giuen vs to haue the doctrine purely taught vs then euery of vs should agree thereunto and hearken to the voyce of our sheepheard and followe whatsoeuer is tolde vs without gainesaying The thing which wee must doe when wee haue order in the Church so as there be no sectes nor troubles in it but Gods trueth is purely preached is that there must bee true concorde and brotherly loue among vs to answere our God all with one hart and one mouth that his trueth may be aduaunced among vs. The second vse thereof is that when it falleth out that Satan indeuoreth to turne vs away and there spring vp heresies false doctrines and errors among vs wee must withstand all such things and shew that Gods trueth is strong enough to hold vs still vnto him according to my former saying that our faith must get the vpper hand of all the world so as wee bee starke deafe in hearkening to any of all the wiles that are put to vs to intice vs from GOD and his pure trueth Thus yee see in effect what is told vs in this text And let vs marke well Moseses maner of speache If a prophet steppe vp among you sayth he Hereby hee sheweth that wee must not onely withstand the open enemies that fight against Gods word and pretend not at all to bee of his flocke or to haue any partnership or neighborhoode with vs but also resist our homebred battels insomuch that if there rise vp any deceiuer among our selues that is to say if any such as maketh pretence to be of the fellowship of the faithfull and to be as it were of the very household of faith step vp we must not bee troubled at it out of measure And that is well worthie to be noted for if the christian faith be impugned by the wicked which pretend not to come vnto God as by the Turkes Paynims and Iewes so as they blaspheme with open mouth forasmuch as they be vtterly cut off from the Church lyke rotten members their resisting of the Gospell and their striuing to abolishe the Christian religion is no great woonder to vs. For why Wee be as it were hardened with such examples Therfore when the opeÌ enemies set themselues against God his word it is a teÌptation that will easily bee ouercome But when those that are knitte vnto vs and are as it were of our owne bodie doe fall to tearing of the vnitie of our faith in peeces to peruert Gods trueth and to marre it in such wise as it shoulde bee disfigured that is such a perplexitie and griefe to vs as wee wote not where to become And that is the thing that troubleth so many simple folkes nowadayes What shall wee doe say they For wee see so much disputing in the Church and so greate diuersitie of opinions that it were better to aske no question of any thing insomuch that a great number become carelesse for feare to bee intangled in wicked matters and to bee beguyled and therefore they let all alone and will not in any wise come neere vnto God Wee see a greate sorte of men of that stampe Othersome let loose the raynes of the brydle and take libertie to maintaine one while one mans saying and another while another mans and are neuer fully persuaded of any thing but are in one mynde to day and in another minde to morrowe and chaunge at euery minute of an houre Wee see a number of wild heades nowadayes which haue no stay at all but thinke that all thinges are lawfull And why For I see there are diuerse opinions say they But such men do shewe that they neuer tasted what Gods trueth is The first sort doe well bewray a cursed vnbeleefe For our Lorde promiseth that such as seeke him with a lowly heart shall not be disappointed but hee will shewe him selfe to them Esa. 45.19 Matt. 7.7 Luke 11.19 Let vs knocke and the doore shal be opened If wee desire reuerently to be guided by God surely he will not faile vs. Let vs distrust our owne infirmitie and rudenesse and our Lorde will give vs the spirite of discretion so as wee shall not bee beguyled To be short this saying of Saint Paul which I haue alleaged alreadie heretofore shall euer be perfourmed â Cor. 11.19 namely that heresies shall turne to the true tryall of our faith and not bee able to ouerthrowe it For as touching those that are so fleeting without cause they shewe that there was nothing in them but a false pretence and that they did but play the hypocrites in making a countenance to sticke to Gods trueth for had they beene well rooted in it as I sayde they woulde haue continued stedfast in it still To conclude let such examples prouoke vs to put this lesson the better in vre And when wee see the troubles that are nowadays in the world let vs not be ouercome by them neither let our faith be defaced But the more the diuel laboureth and inforceth himselfe to vndo it the more let it aduaunce it selfe and get the vpper hande of such assaultes And when wee see false prophets step vp among vs let vs not ceasse to yeeld this honour still to God that wee hold our selues to his word and start not from it by any means And very necessitie constraines vs to it in these dayes because wee see that such as call themselues Christians and take that title most vppon them are the worst enemies of God that a man can finde For the Turkes Iewes are not more fierie and venemous at this day against God to deface the whole doctrine of saluation than are the Papistes And therefore let vs arme our selues with the warning that is giuen vs heere which is that when wee see false prophets step vp in the sheepefold and in the middes of Gods house yet notwithstanding wee must not faile to hold on stil nor make a stumbling blocke of it to step aside or start away but ouergo it through the power of faith Yea and to come yet neerer the matter when wee see these varlets that had pretended to be at oddes with the Papistes and had mingled themselues among vs do thereupoÌ fall to inuenting of false opinions let vs not bee ouermuch amazed for all that True it is that wee be not senselesse that we haue neede to be waked but yet must wee alwayes conclude thus with our selues How nowe Our Lord hath beene so gratious to vs as to open his owne holy mouth to giue vs the certeintie of faith by his Gospel and shall wee nowe turne away at euery push After that manner say I must wee withstande all the temptations that may befall vs when deceiuers
and false fellowes step vp amoÌg vs of purpose to deface by their suttletie the pure doctrine that hath beene preached to vs wherein we haue beene trayned vp Now first of all it is said Thou shalt not hearken to the Prophet when he sayth vnto thee Let vs go and serue other gods which thou hast not knowen It behoueth vs to wey well all these woordes of Moses For here he speaketh to al beleeuers He speakes not only to the great doctors that haue beene at the Vniuersitie all their life long but also to the vnlearned Although then that we be no clerks yet let vs learne that we must haue this constancie of faith of not following the wyles of Satan to bee withdrawen from our God when he hath beene so gracious vnto vs as to communicate himselfe to vs. Wee must not say Alas I haue no learning nor finenesse of witte to be so cunning euery man hath not like measure I graunt that euery man is not of abilitie to enter into disputation against sophisters and against such as are full fraught with malice to deceiue y e simple but yet all men from the moste to the least ought to haue this inuincible stedfastnes of sticking vnto God and his trueth when they once knowe it There is no excuse in that case For it is not in vaine that God hath set downe this generall law for all his Church And it is certaine also that he will giue vs power so wee resort to him and seeke to him for succour For what is y e cause why so many folke are seduced but onely their own fond presumption or their negligence or else their contempt of Gods worde For yee shall see some stand so much in their owne conceits as to their own seeming no man is able to ouermatch them and yet for all that they are but sillie beastes Our Lorde therefore doth blow away their pride as men may perceiue and experience sheweth that God punisheth many folkes pride which had too great an ouerweening of themselues Now theÌ what is to be done Let vs humble our selues pray God to gouern vs so by his holy spirit to giue vs such wise doÌe as wee may not bee taken tardie when the diuel goes about to make a breach into vs to enter at If we goe y t way to worke let vs assure our selues that God will guide vs and that wee shall neuer be caught in Satans snares But there are many that keepe on their race without care as though they were priuiledged from all dangers But let vs for our part keepe good watch and haue such a care to warde our selues as the deceiuers wheÌ they come may not finde vs asleepe And that will so bee if wee beare such reuerence to Gods worde as wee acknowledge it to bee the preciousest treasure that we haue For if a man make so little reckening of a thing that he leaue it at al aduenture the first that commeth may robbe him of it but as for him y t locketh vp his goods specialy those that are the chiefe and which he counteth to bee most worth he cannot bee so bereft of them And therefore let vs put our faith in good custodie and be so warie in the keping of it as it may appeare that we haue it in such estimation as it deserueth for it is an inestimable treasure Thus yee see what wee haue to note here where Moses speaketh to all such as had tasted what Gods lawe is exempting no man from standing stââtly in battaile and defence against the lyes and sleyghts of Satan Nowe hee addeth If he say vnto thee Let vs followe strange gods which thou hast not knowen This serueth to shewe vs who bee false prophets For God telleth vs that wee cannot withstande the wyles of Satan without the knowledge of the trueth that is the onely meane And no maruel though the wretched worlde nowadayes be allured to destruction for Gods worde is as it were buryed and when men are destitute of that light it is certaine that they bee in horrible darknesse so as they cannot but stumble stray here and there because they haue no certaine aime at any thing But here our Lorde declareth that wee must bee instructed in his worde and thereunto also is this saying after a sort referred For hee presupposeth that wee bee in a good trade alreadie and that wee knowe the way of saluation accordingly as Moses wil protest hereafter Deut. 30.15 19. saying I haue shewed you the way of life and the way of death Nowe therefore whensoeuer wee will resist false Prophets and their lyes let vs take to vs the doctrine of trueth And that is the cause why it is saide The gods which thou hast not knowen For in this case wee must match the liuing God whome wee haue knowen against all the ydolles which the worlde hath forged to it selfe For God speaketh not to such as neuer heard nor vnderstood any thing of him before but to such as he had giuen his lawe vnto whome hee had set in the right way and to whome hee had giuen an infallible rule When hee hath so fenced men aforehande then sayeth hee vnto them Beware that yee followe not the gods whome yee haue not beene acquainted with To be short then it is shewed vs that this doctrine concerneth such as haue beene duely instructed in the faith Will wee beate backe all Satans deuices Let vs haue the skill to say It is God that hath certified vs hee is a faithfull witnesse to vs wee neede not to be in dout or vncertaintie any more or to cast doutes or to say What Which way shall we goe We may well assure our selues that this is the way that is the thing which wee must stay vppon That in effect is the order which wee haue to keepe according as it is shewed vs in this text But let vs marke also that wee must haue our eares so stopped as we may vtterly mislike whatsoeuer may cause vs to swarue to the contrarie of those things which we haue learned by Gods worde For as soone as wee giue eare to them by and by wee be halfe corrupted according to this similitude which Saint Paul alleageth in the seconde to the Corinthians that when a woman giueth eare to a bawde or a Ruffian 2. Cor. ãâ¦ã 3. although shee consent not to him out of hande yet is shee alreadie peruerted and it is already an euill token For if a woman bee chaste and shamefast shee will in any wise shunne all such messages as may be brought to her to intyce her to follie and to make her to breake wedlocke Shee must eschewe such manner of thinges Nowe Saint Paul sayeth that as long as wee abyde in the simplicitie of the Gospell wee bee as a chaste wife that keepeth her faith troth to her husbande and that our Lorde Iesus Christ who hath made such couenant with vs to choose vs to bee of his
so long despised God that in the ende their shame was of necessitie to bee discouered They protested sufficiently that their desire was to haue the Gospell but that was the gospell of Mahomet to turne all thinges vpside downe and to bring all things to confusion For the worlde hath seene howe farre they ouershot themselues insomuch that they tooke parte against God and his word Nowe sith wee haue such examples let vs learne to liue in feare and warinesse and alwayes come backe to that which is tolde vs here that is to wit that it is not without cause that our Lorde sayeth that hee tryeth and examineth such as were disguized afore and that when hee suffereth false prophets to bee stirred vp by Satan to sowe their darnell among vs it is to trye vs whether wee loue him with all our heart or no. And therefore let vs proceede more and more in the feare of our God accordingly as it is said here that wee must serue him and obey his holy commaundementes not douting but that hee will make vs to get the vpper hande in al assaults and conflictes wherewith wee be assayled so as wee shal be sure of the victorie because hee will fight for vs. Nowe let vs kneele downe in the presence of our good GOD with acknowledgement of our faultes praying him to make vs so to feele them as wee may not proceede to prouoke his wrath through our vnthankfulnesse but that seeing he hath giuen vs the infinite treasure of his holy worde whereby wee haue full assurance of our saluation wee may imbrace it with all reuerence and liue in such purenesse of heart before him as hee may bestowe his riches more and more vppon vs make vs partakers of them and that wee may walke the whole race of our life after such sort in his obedience as wee may moreouer resist all our enemies and by the power of the spirituall sworde of his worde and of the shield of faith beate backe all the assaultes that shal be made vppon vs. 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 Saturday the xij of October 1555. The Lxxxvij Sermon which is the second vpon the thirteenth Chapter 2.3 And the signe or miracle c. 4 Yee shall walke after the Lorde your God and feare him and keepe his commaundements and obey his voyce and serue him and sticke to him 5 But that Prophet or dreamer of dreames shal bee put to death for hee hath spoken to turne you from the Lorde your God which hath brought you out of the lande of Egypt and deliuered you from the house of bondage and to thrust thee out of the way which the Lorde thy God hath commaunded thee to walke in And so shall you ridde away the euill from among you WEe sawe yesterday wherefore God giueth the brydle to Satan in such wise that hee soweth many errours and corruptions not onely in the worlde but also in the Church For it is good reason that our faith should be tryed to weete whether we liue in vprightnesse soundnes and loue before our God or whether there bee any faynednesse in vs. And there is not a truer tryall thereof than when wee come to the incounter to know whether Gods trueth ought to bee inuincible against all erroures and leasings And therefore let it not offende vs when wee see him sowe darnell but let vs bethinke vs of that which is sayde here namely that our Lorde wil search vs to the harde bottome whether wee beare reuerence to his worde in good earnest and vnfeynedly or no. Not that hee knoweth not welynough what wee bee for it is not for himselfe that hee doeth it but to the ende that our faith should shewe it selfe and that there shoulde be true record thereof Nowe moreouer it is tolde vs that wee must followe Gods worde and hearken to him that wee may serue him and sticke to him And this is still to shewe vs that which I haue declared afore namely that wee can neuer bee at any stay vnlesse wee knowe well what God it is whome wee worship For if wee bee in dout there needeth nothing to shake vs downe as wee see by experience Therefore let vs learne to profite so in our Gods schoole as wee may not bee remoued by false doctrines but may haue wherwith to withstande the sleightes of Satan as was declared more at large yesterday But let vs goe backe againe to this saying that although the false Prophet haue giuen some signe or foretolde some wonder and the same thing is come to passe yet notwithstanding wee must hold our owne still Here it might be demaunded whether the diuell can prophesie or no. I stande not much vppon that it is not materiall but I haue aunswered before that GOD is aboue him and that it is his will that his Church shoulde liue in warrefare to the ende that the faith of all his might be exercised Then if a deceiuer foretell a thing and the same fal out in deede it is not to bee saide but that GOD hath giuen him the brydle Therefore it is not for vs to trouble entraunce into vs but also as Saint Paul sayth to bee diligent in purging of Gods Churche from them Gal. 5.9.12 Tit. 3.10 that such a plague be not nourished among vs. And truely if wee knewe our owne frailtie and considered well on the other side what Sathan is able to doe against vs it is certaine that wee woulde stande more vppon our garde than we be wont to doe Trewe it is as I haue sayde alreadie that wee woulde fayne repose and staye our selues vppon GOD so as we might not minister any occasion to Satan to beguyle vs and surely if wee through our owne fonde desire of seeking lyes did not cast ourselues into Sathans snares wee shoulde be sure that GOD woulde alwayes preserue vs. But forasmuch as we bee too too weake and Sathan needes no more but to holde vppe his finger to vs to carrie vs out of hande from the right way of saluation in respect thereof wee ought so much the more to seeke the remedies whereby to preuent the mischiefe Againe let vs consider what Satan is able to doe Iohn 12.31 He is the prince of this worlde and therefore wee shall soone be ouertaken by him the rather if wee be slothfull carelesse or negligent Then is it not without cause that our Lorde warneth vs to take so good order as such a plague may not lurke among vs that is to wit that wee may not haue deceiuers to beguile the simple and to marre them by turning them from the pure trueth For it is a likelihoode that wee woulde faine bee turned away from GOD when wee giue the mischiefe such scope If there were a breach in our towne wall and our enemies were at hand or that wee were alreadie beseeged so as wee looked for the
assault euerie minute of an houre would we not prouide for it Now the case standeth so with vs that our enemie is not onely at hande but also is entered in already When wee heare his lyes and withstand them not ne make account of theÌ we may seeme to be wilfully disposed to perish as wee bee worthie And as touching vs that are shepheardes it standeth vs in hande to haue a double voyce For wee must gather together the sheepe as much as is possible and when they bee in the flocke wee must keepe them there quietly But if there be wolues also and theeues that woulde inuade the flocke against those we must crye out aloude And yet besides this such as haue the sworde in their hande must prouide for it also and euerie man to his power must streine himselfe to keepe Gods Church from infecting with suche poyson that the deuill may not haue his full scope to falsifie the pure trueth to aduaunce himselfe against GOD to ouerthrowe the right religion and at a worde to turne all thinges vpside downe but we must let these thinges as much as we can Wherefore let vs marke that it was Gods will that falseprophetes shoulde be rooted out from among his people Nowe at the first sight this Lawe seemeth to bee ouerstreite for is it meete that a man shoulde bee punished so sore for speaking his minde Verily it is a wonder that we can abide that one shoulde be punished for speaking against a mortall man and that when a man shall haue blasphemed the liuing GOD we coulde finde in our heartes that he shoulde scape vnpunished It appeareth what zeale is in them which woulde haue such rigour abolished If a Prince be misused men will thinke that death is too small a thing for the offender and that the fact can not be sufficiently reuendged insomuch that whosoeuer speaketh against the princes authoritie shall bee punished and no man will speake against it If a man be founde so wicked as to procure a rebellion or to rayse an insurrection among the people verie well he must loose his heade for it and no man will say that such a Lawe is vniust or wicked And why Because it serues for the mainteynaunce of the state and common weale of the Countrey And yet for all this whereas GOD hath the soueraigne dominion of all a woorme of the earth shall sette himselfe against him and goe about to robbe him of his honour and to deface his maiestie and authoritie and yet all this shall be as nothing it shall be let slippe and because it is but woordes there is no reason why such punishement should ensewe of it But they that say so doe well shewe that they haue no loue at all towardes GOD but which worse is that they coulde finde in their heartes that all thinges were confounded together in a hotchpotche so as men might scoffe at GOD and at his maiestie and turne all religion into a mockerie and scorne To be shorte whosoeuer he is that speaketh so he is not to be taken for an ignoraunt person seeing hee woulde that false doctrines shoulde be vnpunished but rather hee is to bee counted a despiser of GOD and an vphoulder of the deuill which seeketh nothing else but the âurning of all thinges vpside downe in the worlde For our parte lette vs learne to haue Gods honour in such estimation that wheras we reuenge the wronges doone to men wee thinke it much more reason that the partie shoulde bee punished which violateth the maiestie of him that hath created and fashioned vs. And the matter concerneth not onely the honour of God but also the saluation of our owne soules for they be thinges inseparable And that ought well to whette vs on the more not to beare with the erroures and deceites of false prophetes See howe GOD witnesseth the infinite Loue that hee beareth vs in that hee matcheth our saluation with his owne glorie so as men canne not touche the one without hurting of the other insomuch that if a man deface the honour of GOD the saluation of man is assayled therewithall In respect whereof GOD sayeth vnto vs suffer mee not to bee misused among you nor your selues to bee inticed to shrinke from my obedience But if there be any wicked man among you that goeth about to egge you away beware yee nourishe not such a plague Doeth not our Lorde in so saying shewe that wee can not serue to his honour nor mayntaine him in his estate but that in so dooing wee procure our owne welfare And therefore these dalyers and mockers that woulde haue vs to beare with all manner of false doctrine and that it shoulde bee Lawefull for euerie man to spewe out whatsoeuer hee lysteth besides that they shewe themselues traitours to GOD and vtter defacers of his maiestie if it lay in them to doe it doe also bewraye themselues to bee enemies of mankinde and desirous to bring their soules to ruine and destruction so as they bee worse than murtherers Let vs marke then that if Gods honour bee precious in our sight and that the saluation of our owne soules bee deere vnto vs we must not nourishe heresies nor abuses nor any other of Sathans trumperies but euerie of vs in his owne state and calling must procure the purging of Gods Churche from all euill that wee may worshippe him with one common consent that his doctrine may bee receiued and that there may bee no diuision among vs. But this was sayde to the people of olde time Yea and Gods honour must not be diminished by vs at this day the reasons that I haue alleadged alreadie doe serue as well for vs as for them Then lette vs not thinke that this Lawe is a speciall Lawe for the Iewes but let vs vnderstande that GOD intended to deliuer vs a generall rule to which wee must tye our selues In deede it is alleadged that when our Lorde Iesus Christ came into the worlde he aduaunced not his doctrine by the sworde but rather both he and his were persecuted and therefore that the right way to mayntaine the true religion is not to punishe such as set vppe themselues against it but rather to holde our selues contented with the spirituall swoorde and to vse that in our fighting against Satan so as our vnholding of the trueth bee alwayes by sufferaunce and patience if the worlde doe persecute it But lette vs see whether our Lorde haue excluded and banished Princes and Magistrates and Officers of Iustice out of his flocke so as they may not be Christians No surely For when he speaketh of the kingdome of our Lorde Iesus Christe hee sayeth expresly Yee kinges stande you in awe and yee Iudges of the earth Psal. 2.10 humble you your selues and all of you kisse the sonne Moreouer before hee speake to priuate persons hee willeth expresly that Kinges Iudges and Officers of Iustice shoulde doe homage to our Lorde Iesus Christ then they bee called to the
that order obserued among those that are his Marke that for one point And herewithall it behoueth vs to consider of whome hee speaketh Hee sayeth not onely if a man goe about to abolish all religion as wee see some worldlings doe which coulde finde in their heartes like a sort of dogges and swyne that men shoulde make a mockerie of all the seruice of God hee speaketh not of such kinde of men But his saying is if a man go about by superstitious meanes to turne thee from mee to the seruing of ydolles although it bee of the gods that are moste renowmed in the worlde in the seruing and worshipping of whome the people that are about thee doe thinke themselues to do well If any man labour to turne thee from my worde to make thee followe after those gods let him bee rooted out Nowe then wee see that God punisheth not onely those that woulde abolish all religion but also those that woulde corrupt his trueth And therefore for the better vnderstanding of this lawe that is giuen vs heere let vs marke at a worde that it is not for vs to saye There is no God it is but folly for men to trouble themselues about any deuotion for wee shall gaine nothing by it but wee must consider that if a man bee neuer so deuout and thinke to doo neuer so well yet if hee turne himselfe to the superstitions of the Heathen like a renegate and knowe not the true God hee is condemned And it is a distinction which wee ought to beare well in minde For our Lorde sheweth vs that hee will haue vs to bee contented with his worde and to rest wholly vppon it that wee may bee brydled by it and not attempt to alter any thing seeing hee hath once declared with his owne mouth what hee alloweth And hee sayeth expressely the gods which neither thou nor thy fathers haue knowen By this saying hee doeth vs to vnderstande that it behooueth vs to bee well assured of our religion For to put a man to death without hauing knowen which is the true God were but a frantike zeale as wee see the Papistes doe at this day and the Heathen haue beene wont to doe at all times yea and euen the Iewes also who haue put this lawe in execution howbeit a misse against the prophets And vnder the same pretence were our Lorde Iesus and his Apostles driuen to suffer persecution As for the Heathen when they made lawes for the obseruing of the manner of religion that was stablished among them they had a good grounde and foundation for the thing they did For it is not ynough for Magistrates to make lawes to represse robberies murther and violence but they knewe also howe it was meete that God should haue the forehande Nowe if nature taught them so much what excuse will there bee for vs that professe Christianitie if we say it is ynough for men to represse robberies aduowtries murthers and other such violent and outragious dooings that tende to the hurt of priuate persons and in the meane while make none account of God What a dealing were that The Heathen then had a good grounde in that they knewe that in a well ordered Common weale religion ought to bee obserued and that if any man attempted ought to the contrarie he was to be punished in so much that it was a matter of life and death among them and it was obserued throughout all the worlde in all ages The Iewes did not amisse in beeing zelous in punishing false prophets after that God had giuen them this lawe Likewise in these dayes whereas the Papistes say that Heretikes are to bee punished that is true wee confesse that they bee worthie of it But therewithal they ought to come to the poynt that is set downe heere namely that it behooueth vs to knowe which is the GOD whome wee serue and that wee bee sure that our religion is not a thing set foorth at all aduenture but that wee holde the infallible trueth of Gods owne sending and that it is preached vnto vs in his name by his authoritie so as it is hee on whome our faith is grounded It woulde become vs say I to come to that poynt But the Papistes play the beasts in that behalfe bearing themselues in hand that so they shut their eyes they may execute their rage and furie vppon innocents And after the same manner haue the Heathen ouershot themselues For because religion was to bee maintained they not discerning what they did nor perceiuing whether it was good or euill did set themselues against the seruauntes of God Likewise dealt the Iewes with the Prophets Yee see then here is a point which it standeth vs in hande to wey well all our life long and that is that wee must haue knowen the true God so as wee may iustly and without grudge of conscience condemne the errours which men woulde drawe vs to Which thing will come to passe if wee haue the light of Gods worde to shewe vs the way for thence it is that all good discretion commeth Nowe then to the intent wee may benefite our selues by this text let vs marke first of all what loue wee ought to beare to our Lord God when hee hath vttered himselfe vnto vs. Namely that wee must beware that in any wise hee may bee serued without gainsaying and that the rule which hee hath giuen vs bee vnbroken and that nothing bee chaunged in his worde but that we make much more account of the doctrine which wee haue receiued of him than of our liues And therefore let vs not bee plucked backe from the saide zeale for any worldly respect as wee see the worlde is which fauoureth more his owne fleshly affections than God But howsoeuer the case stande yet must wee fight against all impedimentes and distresses vntill the saide zeale doe get the vpper hande in vs so as wee will rather cause them to dye which seeke the defacing of the true Religion than suffer such a plague to preuaile in the Church to the infecting and marring of our selues or of any others And hereof wee may gather a good exhortation which is that when wee see Gods honour impaired any manner of way it must greeue vs at the heart according to the generally saying of the Psalme Psal. 69.10 concerning all reproches I say wee must not beare with any thing whatsoeuer it be whereby Gods honour may be impeached or defaced But what Little in deede is this doctrine imbraced nowadaies For blasphemie hath his ful scope euery where and if a body be to be reproued for so doing though a dosen persons bee at the hearing of the blasphemie yet shall not a man finde so much as one witnesse In this case God ordeyneth all both small and greate to bee his aduocates and hee will haue euery man to doe him seruice in it For it needes not to bee sayd to a man Haue a care to bewray blasphemie when ye heare it No
Esa. 45.19 nor meant to beguile men in bidding them to seeke him Then haue wee an open declaration of Gods trueth so wee obey his worde by faith and receiue it without gainsaying When wee bee at that poynt wee may well with good conscience and safetie punish such as seeke to turne vs away from the trueth But if wee be doubtfull and wauering and go to it but by weening what will come of it but that wee shall punish innocent persons as wee see the Papistes doe by persecuting our Lorde Iesus in his members It were better for them nowadayes that they killed one another without colour of iustice than to persecute the children of God after that fashion For the matter standeth not vppon the punishing of men by taking away their liues or by sheading of giltlesse bloud through wicked crueltie but vppon the making of warre against the liuing God and vpon the suffering againe of our lord Iesus Christ in his members And let vs marke that whensoeuer wee falsly pretende the name of God for a colour our fault is doubled in so abusing it and we become so much the more blame woorthie As for example when the Papistes nowadayes doe persecute the faithfull and vse such excessiue crueltie as they doe they can welynough say it is the zeale of God that driueth vs to doe it If a man haue slayne one or robbed one very well hee shal bee layde vppon the wheele And what shal bee done when Gods maiestie is defaced Shoulde the partie scape vnpunished So will they alleage Yea but first they shoulde inquire of the case For like as sometimes men punish giltlesse persons accused of false crymes so may it well bee and wee see it by experience that Martyres are persecuted in steede of heretikes Therefore were it meete to looke well to the matter But nowadayes if a man say that wee ought to call vppon none but onely God in the name of our Lorde Iesus Christ and that wee shoulde not fetche any further compasses after the imaginations of men by praying to the virgine Marie or other Saintes deceassed to bee our patrones and aduocates but that wee ought to holde our selues contented with Iesus Christ to whome that office is giuen by God his Father By and by they crye out to the fire with him And howe so It is the pure doctrine of the holy Scripture Yea but the church of Rome admitteth it not If a man say wee must worship God after a spirituall manner without making any puppets to him and that the breaking of the rule which our Lorde Iesus Christ hath giuen vs is vtter abomination out vppon it that 's a foule heresie at leastwise by the iudgement of the popedome But yet for all that the Scripture beareth it If a man say wee haue no freewill to doe good but that wee bee vtterly corrupted and that if there bee any goodnesse in vs it proceedeth of Gods meere grace and mercie so that our going forwarde towardes the marke is because wee bee renewed by his holy Ghoste and yet neuerthelesse that wee bee weake and had neede to flee continually for refuge to the forgiuenesse which GOD promiseth vs and whereby wee bee reconciled vnto him whereunto wee attaine not by our owne desertes and satisfactions but must bee faine to bee purged by the bloudshed of our Lorde Iesus Christ and by that meanes wee obtaine saluation if these thinges say I bee alleaged by and by hee must bee haled to the stake And why Because all this is condemned by their Synagogues Yea but it were meete for them that they shoulde giue eare vnto God For did hee forgo his authoritie when hee sayde that we should neither ad too nor diminish from the thinges that hee hath spoken Deut. 12.32 as wee haue seene alreadie heretofore For thereby doeth he shewe at what ende it behooueth vs to beginne Then is it a hellish kinde of dealing when men stay not vppon the thinges that GOD commaundeth and that are conteyned in his worde and yet notwithstanding doe take vppon them to burthen other men with what lawes they list If a man say that wee must serue God according to his commaundementes and not depend vpon those that take vpon theÌ to enioyne lawes to mens soules and that all such inuentions are foolish What Shall the traditions of our mother holy Church bee so reiected That were a deadly and intolerable cryme If a man speake of the Sacraments say that baptisme ought to be ministred in a knowen tounge that men may vnderstande to what ende our Lorde Iesus ordeyned it what fruite it yeeldeth and how to vse it a right and moreouer that men may perceiue that baptisme sendeth vs to our Lorde Iesus Christ and hath no power of it selfe further than God worketh by his holy spirite which appeareth when wee haue an eye to him that is the verie substance of baptisme and that all the trifling toyes ought to bee put away wherewith men haue mocked God to the full namely the ceremonies of their owne inuenting which are but vtter corruptions of baptisme as their spittle their salt all their other may games which they play withall If a man talke so of their stuffe he must be put to death for it out of hand And why Fye vppon him hee is a ranke heretike he is not to bee borne with Yea but they shoulde see first whether it bee an heresie or no. For by that meanes they make God him selfe an heretike for want of due examination and what a dealing is that If a man say that our Lordes supper ought to bee receiued according to the rule which hee him selfe did giue vs that is to wit that wee shoulde communicate togither so as the bread might bee a warrant to vs that wee bee truely become partakers of his bodie and the wine a warrant that wee bee partakers of his bloud and consequently that the Masse is an abhomination of the diuels owne deuising for that therein the Christian are so farre off from communicating together that one man separates himselfe from all the rest of the company beholde then must excommunication serue as a sauce for all meates Againe if a man come at Easter to receiue the Lordes supper hee must haue but a morsel and hee must holde him contented with the one halfe of it and moreouer contrarie to Christ his institution which sayes take and eate they woulde beare God in hand that he shall receiue we giue it thee say they Besides this if a man intende to bee reconciled to GOD the Masse must serue as a new sacrifice and although they say it is the same that Iesus Christ himselfe offered yet doe they oftentimes reiterate it If a man open his mâuth against such abhominations O that is an vntolerable cryme The aire must ring of the great outcryes that shal be made against it How now say they What ado haue wee here Hee hath spoken against the decrees of the holy
forbearing for so hath God ordeyned And if any man say it is crueltie let him finde fault with God for it and wee shall see if he can preuaile On the other side if wee may well spit in such mennes faces notwithstanding that they saye that their so doing is to maintaine Gods honor what is to bee doone to such as will needes after a sort deface it quyte and cleane But let vs come backe againe to the matter There is a man that goes about to peruert the trueth thorough fonde deuotion and to turne it into vntrueth the same man ought to dye There is a Royster that casteth forth lewd scoffes against the holy Scripture as doeth that diuelish fellowe which is called Pantagruell and all his filthie and ribauldly writings and this sort of men pretende not to set vp any newe Religion as though they were deluded by their owne foolish imaginations but like madde dogges they belke out their filthinesse against the maiestie of God and their meaning is to ouerthrowe all religion and shoulde such bee spared Why not for they haue the Cardinalles for their vpholders they bee fauoured and maintained by them in so much that the names of these Lord Cardinalles are blazed in those goodly bookes which serue to mocke God as well as Mahomet All is one all may bee abidden so the Cardinalles bee curryed it is welynough and it doth them good to bee so registred whereby a man may see that they not onely mocke at all Religion but also coulde finde in their heartes to abolish all religion quite and cleane But herewithall let vs also see howe wee may apply this to our owne vse for wee must not onely condemne those that haue shewed themselues such as I haue spoken of but wee must also fare the better by their example to the end wee may knowe howe it is too wicked yea and too diuelish a thing that when men go about to make some backeslyding or to set some trouble among vs and much rather to driue away all feare of GOD and bee fauoured or shrowded or harkened vnto or haue any gappe left open to them or be let alone vnpunished it is the next way to vndoe and marre all And yet wee haue seene examples of such as haue maintained so cursed thinges yea and of such importance as the verie Papistes themselues coulde not endure them For it is certaine that the two heretikes that were here did wrest the holy Scriptures much more than the Papistes As touching this Triacle maker who was the first of them hee maintayned free will destroyed Gods election and are those thinges maintained among the Papistes Neuerthelesse wee see how he was fauoured hee was held vp by the chinne as it were in despite of God Againe as touching the seconde we knowe how he was so horrible a blasphemer that al meÌ abhorred his leawde opinions and yet for all that had he not his maintainers and defenders Yes for men shewed them more fauour than if they had beene the neerest of their kin And yet was it not euident that they conspired continually against God and his trueth to wage battel against him Therefore let vs looke neerlyer to our selues to conclude let vs vnderstaÌd that when God hath giuen vs the grace to haue the certeintie of faith so as we be grounded vpoÌ his worde wee must holde vs to it after such a sort that whensoeuer we see any bodie go about to trouble the order which God hath set wee may all set our selues against it and not tary till al agree in one but that whosoeuer of vs doth first perceiue the mischiefe the same doe discouer it out of hande and euery of vs do his duetie in such wise as such plagie persons bee not nourished among vs. For as I haue declared alreadie wee see there is such frailtie in vs that a verie little leauen will sower our whole batche of dowe 1. Cor 5.6 Gal. 5.9 and as soone as wee giue eare to Satans iuggling trickes by and by wee bee ouer-throwen and so intangled that in the ende wee bee carryed quite away from our God and from the true religion God therefore beeing acquainted with our frailtie meant to prouide for it by shewing vs that it behoueth vs to cut vp the wicked weedes out of hand Accordingly also as the Apostle in the Epistle to the Hebrewes sayeth that wee must not suffer any euill weedes to growe Hebr. 12.15 for they will marre the good corne and if the time bee foreslowed it wil bee too late afterwarde Then must wee not driue off till to morowe but euery of vs must quicken and stirre vp himselfe following the exhortation that is made vnto vs heere Moreouer seeing wee bee commaunded to plucke vp whatsoeuer is contrarie to the maiestie of God and whatsoeuer may peruert or put away the true religion let euery of vs see that hee so offer and dedicate himselfe to our God as wee may not thrust one another out of the right way If any man goe about to thrust mee out of the way beholde God commaundeth mee to rise vp against him and though it were mine owne brother my sonne or my wife yet is it sayde that I ought not to spare them Now then if I my selfe thrust others out of the way is it not a farre more heynous crime I shal be taken for an accessarie if I doe but conceale another bodies misbehauiour and I shewe my selfe a traytour to Godwarde Nowe then if I my selfe bee an author of euill howe deepe am I in So then if wee will correct other folkes misdealings so roughly let vs beare in minde that wee must in any wise holde our selues in the feare of God so as in cases concerning his honour wee bee not a stumbling blocke to driue wretched soules to destruction but rather indeuour to gather home the stray sheepe into the flocke to bring back the wanderers into the right way and to maintaine and further such as are in the good way alreadie and all of vs lende our helping handes one to another that wee may goe serue our God with one common accord Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to receiue vs into his fauor and that although wee be wretched sinners and vnworthie to come in his sight yet notwithstanding it may please him to accept of vs and to refourme vs in such wise by his holy spirite as all our life may bee imployed to his glorie and our whole seeking hencefoorth may bee to aduaunce the kingdome of our Lorde Iesus Christ his sonne And so let vs all say Almightie God heauenly father c. On Munday the xxj of October 1555. The Lxxxix Sermon which is the fourth vpon the thirteenth Chapter 12 If thou heare say that in any of the cities which the Lorde thy God giueth thee to dwell in 13 Some wicked men are gone from among
vs a greater priuiledge than he gaue to y e Patriarkes Prophets After y e self same maner is it w t the things y t Moses addeth here For yesterday he treated of the meats y t were foule and vncleane in those dayes And hee sorted them into their seuerall kindes You shal eate of such beastes sayd he but in any wise beware y t ye touch no swine nor any such like things Nowe he treateth of strangled meats as of flesh y t dieth alone w tout killing and w tout letting of it bloud And no doubt but y t his setting downe of this is to shew that in so doing there is a double abhomination according to y e lawe For first formost when a beast died so alone of it self it was vnholy aforehand the very only touching of it was able to make a maÌ vncleane And y t was the cause why God did so forbid his people to eate therof Again the bloud of it was setled in it we haue seene already how it was not lawful for y e Iewes to eate bloud that was bicause y t in the bloud wee haue as it were a liuely image of y e soule of the life Gods meaning was to teach his people to abstaine froÌ all crueltie And hereof we haue y e reason expressed in Genesis Gen. 9.4.6 at such time as Noe and his ofspring were forbidden to eate bloud where it is added y t we must spare men bicause a man is y e image of God whosoeuer doeth any outrage vnto him shal not scape vnpunished Now then Gods care was not for the beasts when he forbad y e Iewes y e eating of their bloud but his intent was to teach them by y t meanes to abstaine from all crueltie so as they should be loth to do any outrage and specially any murther But as for vs in these days we bee not in such bondage Col. 2.14 For our Lord Iesus Christ hath freed vs by his death and passion Neuerthelesse howsoeuer we fare y e groundwork abideth still so as a man may forbid a little child to handle a knife least he should hurt himselfe w t it and yet an elder body also is to be foresended from hurting of himselfe wheras yet notwithstaÌding the handling of a knife were not euill for a child but in respect aforesaid Gal. 4.1 And therfore God who tooke y e Iewes as little children forbad theÌ streitly the things y t are permitted vs at this day Howbeit the finall end is all one both to them vs insomuch that we must consider that if Gods wil was to haue the Iewes kindharted to know y t the shedding of bloud is a detestable thing the same ought also to be regarded of vs at this day although the figure therof be abolished True it is as wee reade in y e xv of the Actes y t the Apostles forbad y e Gentils to eate bloud or any thing that is strangled Act 15.20.21 but y t was not for any sin y t was in so doing It was to auoide occasion of offence bicause as it is there alleaged Moses was read openly the law was published abrode in all Cities so as they heard it there forbidden The Iewes could not abide at y e first to see them eate bloud which named themselues Christians for y t was a lothsome thing to them Therefore men were faine for a time to forbeare y e libertie that God giueth nowadayes to al the faithfull accordingly as S. Paul speaketh therof 1. Cor. 6.12 10.23 saying that the things which are lawfull for vs are not alwayes expedient for they edifie not We haue in deede our consciences free before God but yet if I see my brother offended it behoueth me to beare w t him if his so doing be through infirmitie and in any wise I must haue a consideration whether a man be already throughly instructed in the faith or no. The intent of the Apostles then was not to make a grounded law wherewith to tie mens consciences to hold theÌ in bondage but only to auoide al occasion of causing folk to stumble But this hath bin ill marked of a great sort of ignorant persons For they haue thought it to bee deadly sinne to eate y e bloud of any beast as wee see it mainteined still at this day and that was a foolish beastly superstition For as I said afore our Lord Iesus Christ hath cancelled the obligation of the Lawe of Moses so as we be no more bound vnto it Col. 2.14 But yet for all that it behooueth vs to liue in concord one with another and to haue a regarde what our neighbours are able to beare There is not the like reason for vs noweadayes to forbeare the eating of fleshe vppon frydayes for it is a meere deuotion and it was forged and inuented without any likely hoode of reason yea and it was matched with a kinde of Idolatrie for as much as the Papistes haue surmised themselues to serue God by that meanes in forbearing to eat fleshe vpon certaine daies which was too grosse a folly Neuerthelesse if a christenman shold come among the Papistes and goe about to teache them that are yet altogether blinded the point y t he should begin at must not bee the eating of flesh vpon frydayes for that would scare them quite away bicause they neuer heard that it is lawful to do it and therfore could neuer conceiue the truth of it and besides that they should see him go about to breake a law which they take to be most holy without informing them of the true meaning of the whole Such dealing therfore should be contrary to Gods meaning and to Christen liberty And therefore order and measure are to bee obserued in those cases But by the way let vs remember that wee haue cause to giue thankes to our God for exempting vs from y e bondage that our fathers were subiect to vnder the law that we must also benefite our selues by those figures by learning to liue friendly with our neighbors abhorring all murthers and outrages not onely actual murthers but also hatred which is likewise condemned for murther before God though it be neuer so secret and close kept as saith S. Iohn 1. Ioh. 3.15 That is the thing which we haue to note when it is sayd vnto vs that God vttereth his will without any shadow and not in darke speeches as he did to the fathers but as one that speaketh with open mouth and therefore let vs hold our selues contented therewith Now after this commaundement Moses addeth that wee must not seeth a Kidde in his dammes Milke but woorde for woorde it is but in Milke It hath beene commonly vnderstoode that a man shoulde not seeth a Kid in his daÌmes milke or make sawce with Goates milke to eate Kiddes fleshe withall And thereuppon the Iewes who will needes bee alwayes adding of
their owne fancie there will be nothing but corruption Wee must alwayes beare this saying in minde that obedience is better than all the sacrifices in the worlde 1. Sa. 15.22 And therefore they were forbidden to offer sacrifice in any other place than onely one which was appointed for that purpose to the intent they should not euery man muse vppon foolish superstitions but hold themselues to the order that was set down without attempting any thing rashly and fondly vppon their owne heades as I sayd And this is spoken expresly vnto vs. For although wee haue not the selfesame order of religion which was among the auncient fathers vnder the Law yet doth this ground stand still that God will not be worshipped after our opinion but according to his owne will Therefore let vs bee well ware that we inuent not superstitions as the Papistes haue done vppon surmise that they will be accepted of God for they will doe nothing else but prouoke his wrath insomuch that when men turne away from Gods trueth the more they inforce themselues foreward the further off doe they still stray from it Will wee then keepe the right way Gods word must ouermaister vs. And this thing is yet the better confirmed to vs by Gods reseruing of the place to himselfe wherein he woulde be serued For he could well haue sayd by Moses Choose what place you your selues lyke best and when yee haue so done God will giue you leaue to come euery man thither and there to doe him seruice Al this might wel haue bin sayd But God sayth it belongeth to mee to choose I will not giue the choyce to men Herein wee see how hee reserueth the right of souereintie to himself to the end that the faithfull shoulde the better knowe that it is not for them to enterprise aught at aladuenture but that it behoueth them to haue warrant from aboue so as they may say God accepteth all that euer wee doe for we doe nothing but what he commaundeth vs none of vs dealeth vppon his owne head in this behalfe Wherefore let vs marke well that God hath here done vs to vnderstand that he wil not haue his seruice mingled with our inuentions but that wee should simply followe the thinges that are conteined in his worde And so yee see that as concerning the thinges which I haue sayd already God was to bee worshipped solemnly no where else than in the Temple of Ierusalem after it was declared and that vntill that time it behoued the Iewes to resorte to the Arke and to the Sanctuarie But now let vs come backe againe to that which is set downe here in writing If the place sayth Moses bee too farre from thee thou shalt sell the thinges which thou wart minded to offer or the thinges which thou oughtest to offer For it behoued them to offer the first borne of all their cattell Nowe they that dwell in the vttermost coastes of Iewry should haue had much ado to driue thither their Lambs Sheepe Goates and Calues Therefore they were to be borne withall and God being no oppresser of his people giueth them here a remedie to the intent they should not be greeued too much As for those that dwell neere to Ierusalem sayth hee let them bring thither as wel the first borne of their cattell as also all their freewill offerings and whatsoeuer other thinges they haue dedicated vnto God For otherwise the Citie of Ierusalem might bee famished If all that had come thither should haue bought their sacrifices there what a thing had that bin Therefore it was Gods will that men should bring theÌ thither from al the countries vnlesse the places were ouerfarre off And in that case hee saith it should bee Lawful for them to sell the thinges that they had dedicated namely such as were due by commaundement of the Lawe as the first borne thinges in remembraunce that God had smitten the firstborne of Egypt Exod. ãâ¦ã 13.1 and spared the firstborne of Israell whereof he would haue the memoriall to continue for euer Thou shalt sell it sayth he put vp the mony or folde it vp for so doth the word signify which he vseth Folde vp the mony in thy hand sayth he that is to say consider with your selues that that mony is none of your owne but that it must bee put vp alone by it selfe as a holy thing And when thou commest to Ierusalem thou shalt buy thine offeringes after thine owne lyking and after that the same hath bin offered in the Temple the Priestes shall take their dues therof then shall you eat and drink therof before the Lord as soone as you haue made your oblation therof and you shall be merry in eating of your sacrifices as farre as euery mans portion will extend That is the thing in effect which wee haue to remember in this text And here wee see as I haue sayd afore that although God held his people vnder very strait bondage yet notwithstanding hee layde no more vppon them than they were able to beare but so mitigated the rigor of the Lawe as no man could say it was vnpossible to doe the thinges that hee had inioyned Sith wee see it is so Let vs assure our selues that if our good GOD doe in these dayes lay any burthen vppon our shoulders that may bee too heauie for vs hee doth also giue vs abilitie to beare it so as wee bee not borne downe by it at leastwise if wee commit our selues to him so as we haue no cause to complayn of him as though he did vtterly ouerwhelme vs. True it is that the righteousnesse which God requireth of vs in his Lawe dooth farre surmount all our abilitie yea and we come so farre shorte of the performing of all that hee hath commaunded vs so as wee bee not able to stirre one finger towardes it nay wee cannot so much as thinke one good thought towardes it GOD must be faine to giue vs euery whit But when he assisteth vs with his holy spirit then wee finde his yoke sweete and easie specially when hee layes it vppon our neckes by the hand of our Lord Iesus Christ. And that is the cause why Iesus Christ protesteth that his burthen is not too heauie nor his yoke too hard But how commeth that to passe It is because God giueth vs both the will to serue him and also the abilitie to put the same in execution And therewithall hee addeth a second grace which is that hee beareth with vs when wee haue done amisse For wee of our selues are ouerfraile wee cannot throughly performe the thinges that hee commaundeth vs therefore he pardoneth our infirmities forgetteth them But howsoeuer the case stand yet haue wee good cause to serue him freely with a francke hart forasmuchas we see that hee on his side desireth no more but to guide vs as the father dooth his children Psal. 11. â as hee auoweth by his Prophet Hosheah But
y t are executed by the authority of God I say if we continue without amendment our sinne increaseth so much the more God warneth vs by a great many of instructions yea of chastisements also which he executeth and wee make none account of them nowe is it any wonder if in the ende wee see our Lorde sende so great and excessiue disorders that wee wote not where to become Then let vs learne to profite in this schoole as oft of GOD lifteth vp his hande to punish the wicked and let vs vnderstande that he teacheth vs by their example wherfore let vs stoope let euery of vs yeelde to obey him with true meekenesse Now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him to make vs feele them more and more so as we may all of vs seeke to frame our life according to the rightnesse which hee sheweth vs and not looke to be drawen thereto by compulsion of the earthly sworde but rather that the sworde of Gods worde may haue such power in our heartes as it may make vs to sacrifice ourselues vnto GOD killing all our fleshly lustes and renewing vs to such a kinde of life as our whole desire may bee to haue God reigne ouer vs and that we may be wholly reformed according to his holy will and that therewithall we may followe the orderly policie and spirituall gouernement of his Church and that all the things which he hath ordeined for our benefite may be so mainteined obserued as both great and small may submit theÌselues therunto That it may please him to graunt this grace not onely to vs but also to al people nations of the earth Reducing all poore ignoraunt people out of the bondage of errours and darkenesse wherein they are holden That so he he may bring theÌ to the knoweledge of his trueth And that for this purpose it would please him to raise vp true faithfull ministers of his worde c. On Wednesday the xx of Nouember 1555. The Cv. Sermon which is the fourth vpon the seuenteenth Chapter 14 When thou art come into the Lande which the Lord thy God giueth thee and enioyest it and dwellest therein and sayest I will set a king ouer mee like as all the nations that are rounde about mee 15 Then shalt thou make him king ouer thee whome the Lorde shall choose from among thy brethren him shalt thou set ouer thee to be king and thou maiest not set a straunger ouer thee which is not thy brother 16 But he shall not multiply horses to himselfe nor sende the people againe into Egypt to increase the number of horses forasmuch as the Lorde hath sayd vnto you yee shall neuer hence foorth goe any more againe that way 17 Neither shall he take him many wiues least his heart turne away Neither shall he gather him much golde and siluer 18 And when he is set vpon the Throne of his kingdom he shall copy out this Lawe for himselfe in a booke before the Priestes the Leuites Deut. 16.18 HEretofore Moses hath spoken of the Iudges that were ordeined in euery citie to gouern the people and specially of the cheefe Iudge to whom all thinges were referred Nowe he addeth that if y e people be disposed to choose a king he sheweth what manner a one he ought to be And first he ordeineth that he must be taken of the linage of Abraham and secondly he declareth his duetie to him to the intent he should not go beyond it nor play the Tyraunt in steede of playing the king That is the meaning of Moses generally But here we must consider what is the cause why God setteth not vp a king by his owne authoritie but rather leaueth it to the likeing of the people For if he allowed the state of a king or if it were a thing that he liked wel of ought he not to haue shewed the way that the people might haue obeyed whatsoeuer he had coÌmaunded them But he sayeth When thou art come into the Lande which thy God giueth thee and inioyest it if thou wilt choose a king as other NatioÌs haue Hereby it should seeme that God was not willing there shoulde bee any kingdome in Iewrie but that if the people were so desirous of a king that they could not be helde from it then he granted it them by way of sufferance Notwithstanding this wee heare howe it is sayde in Genesis Gen. ãâ¦ã that the scepter should not be taken from the tribe of Iuda nor the gouernour from betweene his legges vntill the person that was to be sent were come had appeared This prophesie was not a cuâse that should come vpon the people nor a vengeance of God but rather a singular and special fauour aboue all other For in saying so Iacob declareth that God would set vp an euerlasting king by whom saluation should be sent throughout all the world And vntill the time of the manifesting of our Lorde Iesus Christ it behooued the people so be mainteined still in hope of him and God gaue vnto him the kingdome of Iuda and that whole tribe We see then in fewe wordes that this kingdome was a figure of our Lorde Iesus Christ and as a warrant which God gaue to that people that he himselfe reigned ouer them and the kinges of Iuda serued alwaies to holde the people vnder Gods protection as it were in the person of our Lorde Iesus Christ. For albeit that all the Princes of the worlde be called Gods children and his lieftenauntes Psal. ââ â yet notwithstanding the kingdome of Iuda had that title after a more speciall and holy manner And therefore wee see it was Gods will there shoulde be a king among his people euen because it was the full perfection of all felicity that Iesus Christ should be the head of them True it is y t if disputatioÌ shold arise coÌcerning y e gouernmeÌt of meÌ it might be said y t a free state is much better thaÌ to be vnder a Prince but here is no coÌtrouersie of any such mater And in deed such disputatioÌs are not very profitable For they y t are vnder y e gouernment of a Prince must not be fickleminded to make any alteration And those to whoÌ God hath giuen liberty freedom ought to vse it w t thanksgiuing as a singular benefit treasure y t cannot be prised sufficiently And as for y e kingdom of Iuda there was a speciall respect in y t as I haue said afore namely y t it was the image of the truth which was in our Lorde Iesus Christ in gathering vs to himselfe to make vs Gods Church his owne flocke For y t is better than al y e gouernment in the whole world If a maÌ shoulde coÌpare a principality or a free state of a Senate or whatsoeuer els can be imagined for a coÌmonweale with y â grace which God giueth vs in shewing
not themselues to bee as mortall creatures but rather as halfe Gods by reason of their high aduauncement and wee see they looke as high as though nothing were vnpossible to them so as they will not bee subiect any more to right or reason And if men doe not flatter them and honour them as Gods they thinke they haue the greatest wrong that can bee And whereof commeth that Euen of this that when a man is great hee can haue neither mieldnesse nor lowlinesse in him except Gods spirite reigne in him For this cause are kinges warned heere to beware that they forget not themselues yea and that is yet better expressed in that Moses addeth that they must not exalt themselues aboue their brethren Whereof commeth it that kinges Princes will needes set their feete vpon al mens throtes after that fashion Euen of this pride which poysoneth their heartes that they consider not themselues to be men ne knowe any more what their state is And when they be so blinde to Godward it is no maruell though the fulnesse of their pride presumption make them to tread men vnder foote and to looke that all men should stande in feare of them and stoope to their yoke That is the cause why Moses matcheth those two thinges together Nowe then if we intend to refreine from doing wrong or outrage to any man lette vs looke that we knowe ourselues For as is sayde in the common prouerb he that knowes himselfe best settes least by himselfe And it is the way also for vs to behaue ourselues lowlily and meekely towardes our neighbours But if a man forget himselfe he must needes by and by mount vp into al pride and outrage without making spare of any thing And seeing this was forbidden to kinges what is done to such as are farre their inferiours Therfore let euery man in his degree apply this matter to his owne instruction Let such as are in authoritie be well ware that they exalt not theÌ selues through pride if they wil not be cast down to their shame For the higher that the seate is whereon a man sitteth the sorer is his fall euen to the breaking of his necke perchaunce Therefore let those whoÌ God hath exalted haue a care to holde themselues continually in rest and not starte aside but serue God and his people continually And it is sayde heere expresly Against thy brethren or aboue thy brethren For Kinges and Princes thinke themselues to be as it were cut off froÌ the company of men and that they ought not any more to be counted of the coÌmon aray of theÌ But our Lorde skorning such disdainfulnesse sayeth Yet are they your brethren In deede this is spoken of the children of Abraham which were descended all of one race But choose mee out a king where yee will is he not a man And are not they his brethren ouer whom hee reigneth And if the case stande so with the greatest kinges of the earth what is to be thought of those that are farre their inferiours Now therefore when a man is in authoritie or hath wherwith to maintaine himselfe in credit if he be tempted to forget himselfe let him consider thus yet am I not separated from the rest of the body I am a member thereof still and they that are my inferiours cease not to be my brethren What a thing were it then if I should vaunt my selfe Were it not a despysing of God Let such as are aduaunced to any state of great preheminence remember this warning as oft as they be tempted to despise other men and to shake them off Lette them thinke thus what shoulde wee be as Lyons towardes Lambes where there is brotherhoode There is no brotherhoode betweene a Lyon and a Lambe If I haue a Lyons heart full of pride Lordlinesse and ouerweening what a thing is it Can I liue with them that are committed vnto me Esa. 33.6 Yea for we see what is sayde of king Ezechias when y e Prophet Esay telleth him of the restoring of the people to their former state And no doubt but he had an eye to this text to shewe howe it was the duetie of Ezechias and of all kinges to be a shadowe for the refreshing and easing of their people a fosterfather to the poore and fatherlesse Esa. 49.23 and a comforte of them that are in distresse and sorrowe And for a conclusion he sayeth that the feare of God shall bee a treasure in his time according to that which I haue shewed already So that if kinges will behaue themselues as they ought they must sette their mindes vpon this lesson as it is shewed them by the Lawe of God It was applyed to the person of Ezechias but yet must all other men looke to themselues And if our Lorde tell this lesson to y â great ones without sparing them what temptations soeuer they haue what will come of it when the meaner sort wil needes play the loose coltes and not be bridled but kicke and spurne against God Doe they not shewe themselues to be very much blinded with pride And therfore let vs learne to profite so by the thinges that our Lorde teacheth vs as all men both great small may submit themselues euery one according to his degree state calling that God may be honored of al men and y t there may be one general obedience from the formost to the hindermost Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them better than we haue done y t by meanes thereof wee may be drawen to true repentance to mislike of all our vices transgressions to rid ourselues of theÌ till God haue so wrought in vs that we be throughly clothed with his righteousnes that in the meane while hee so beare with vs in our weakenesse as wee may not faile to obtained fauour at his hande although wee liue not in such perfection as were to be wished That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth bringing backe all poore ignorant people out of the captiuitie of errours and darkenesse wherein they are helde that so he may leade them to the knowledge of his trueth And that for this purpose it would please him to raise vp true faithfull ministers of his worde c. Leuie then are as a body torne in peeces And yet doeth God turne their punishment into an honour And therein appeareth his goodnesse forasmuch as he maketh the thinges to redound to our benefite and saluation which should haue beene to our condemnation Loe howe God worketh towardes those that are his Insomuch that although hee punish them for their sinnes yet doth he make them feele his goodnesse therwith by turning the thinges to a contrary ende which should haue beene to their shame After the same manner befell it to all the posteritie
warrant to shew that God accepted the petitioÌs of his people That then was the cause why it is expresly said that those which abode in the Temple serued the name and Maiestie of God And heerewithal mention is made also of Gods presence as we haue seene before which is a ratifying of the thinges that hee had taught afore that the people should not bee disappointed in resorting to the temple to call vpon him there bicause the Leuites should alwayes be there ready to succour such as fled to him for succour Now this was in the time of the figures But wee must marke that if wee resorte to our God in the name of our Lorde Iesus Christ in whome dwelleth the whole fulnes of the Godhead Col. 2.9 God will shew his face vnto vs that is to say we shall finde by the effect that he regardeth vs and that the dore is not shut against vs but that we may preace into his presence And besides that to the end we may be guided by our Lord Iesus Christ we must put the thing in vre which he hath told vs that is to wit wee must come together in his name to the intent that hee may bee among vs. Then if wee wil bee heard of God and that our seruice should be wel accepted of him wee must meete together without hypocrisie with a true pure heart and then will our Lord Iesus so beare sway amongst vs that God also wil therw tal reach out his hande to helpe succour vs. And when we haue so offered vp our prayers vnto him and euery of vs hath put himself into his hand let vs not doubt but y t he regardeth our doings As for example for as much as we knowe y t these our present doings in meeting together to heare his word and to seeke him are comaunded by him Let vs not doubt but we be before his eyes and he loketh vpon vs with pitie and will consider all our necessities to prouide for them and to succor vs in them And let vs on our part also so mount vp vnto him by faith as wee may bee out of all doubt that he sheweth vs his face that is to say that he maketh vs to feele his presence specially when we come to him by the way which he sheweth vs for theÌ wil he make vs to come in such sorte that he wil keepe vs still vnder his protection vntill he take vs vp into his kingdome Now let vs kneele down before the Maiestie of our good God with acknowledgement of our faults praying him to make vs feele them better yea that we may be so striken down in our selues as we may seeke him with true repentaÌce rest vpon his promises not doubting but y t he accepteth vs howe wretched so euer we bee bycause we come not to him vpon trust of our own deserts but vppon his meere goodnesse wherethrough he hath elected and chosen vs and that moreouer he suffer vs not to be defiled with any of the corruptions of our flesh but that seeing he hath called vs to his Priesthood hee will also graunt vs the grace to dedicate our selues to him by offering vp all our thoughts affections desires yea euen our whole bodies soules vnto him that he may bee honored more more by them that such as are yet farre off from him may be brought vnto him to the end wee may all together worship him in his only sonne And for the bringing thereof to passe it may please him to raise vp true and faithfull Ministers of his word c. On Wednesday the xxvij of Nouember 1555. The Cviij Sermon which is the second vpon the eighteenth Chapter 9 When thou art come into the Land which the Lorde thy God giueth thee thou shalt not learne to doe after the abhominations of those Nations 10 There shall not any bee found among you which maketh his sonne or his daughter to go through fire nor any witch that vseth Witchcraft nor any man that is a regarder of times or that regardeth the flying of foules 11 Or that is a Sorcerer or a charmer or that asketh Counsell at spirites that are called familiars or that is a soothsaier or which asketh Counsell at the dead 12 For all they that doe such things are an abhomination to the Lord and for such abhominations sakes the Lord thy God driueth them out before thy face 13 Be perfect therefore before the Lord thy God 14 For the Nations which thou shalt possesse giue eare to regarders of tymes and to witches but the Lord thy God hath not taught thee to doe so 15 The Lord thy God will rayse vp a prophet like vnto me from among thy brethren him shall you obey IT is in vaine for God to giue vs many lawes lessons if we determine not with our selues to obey him in all pointes For the first point wherat we must begin is to know Gods authority to learne to submit our selues to his word without any gainsaying If the Law in generall haue not this force to what purpose is it for God to speake of this thing or of that thing Therefore let vs beare well in mind that we must bee disposed to receiue whatsoeuer God inioyneth vs before we can benefite our selues by any one sentence of the holy Scripture As for example when a man commeth to a sermon though he heare the matter yet shal it not touch him to the quick vnlesse he know aforehand that Gods truth must be receiued and that it is not to be incountered with disputing And surely wee see many which are sufficiently conuicted that the things which are told them are true and that they be not able to reply against them and yet passe not to make a mocke of them And why is that Bicause they be not touched with y e maiesty of God and therfore they cannot thinke that wee ought to submit our selues to him that made vs fashioned vs to be obedient to him to his commaundement But on y e contrary part when we be vrged to receiue the things which we knowe to come of God his truth wil beare sway with vs. As soon as we heare that it is God which speaketh Esa. 66.5 we tremble at his speech as is said by the prophet Esay And so ye see now why God giueth this generall rule to his people that they must houlde themselues to his pure and simple wil. But for as much as men are naturally giuen to superstition seeme to seeke euen wilfully to be beguiled God here doth first withdraw vs from all errours and abuses afterward giueth vs a foundation wheron to stay to be builded that is to wit by herkning vnto him by sticking to y t which he saith Thus are there here two principall reasons The one is y â God correcteth the vanity that is in men in that they rather giue ouer themselues to cousinages lyings than to
into decay destruction seeing they cannot be helde back in the meane while hold you your selues to y e simplicitie of the doctrine And for this cause it is said to y e Prophet Esay Seale vp y e Testimonie of God let it be vnto you as a letter that is closed vp seeing there is nothing but vnbeliefe eueriwhere And yet for all y t ceasse not to holde you still to it quietly and obediently Now if this fel out in old time among y e Iewes needs must we find y e like nowadais as is shewed by y e Apostle in y e Epistle to the Hebrewes Hebr. 2.13 who applieth this text to y e raigne of our Lorde Iesus Christ to y e state of y e Christian Church Then if they which were desirous to haue serued God purely were abhorred that not of y e heathen but of such as named themselues the Church of God it becoÌmeth vs nowadayes to beare it patiently if y e world not only looke awry vpon vs but also hold vs for accursed Yet notw tstanding we may wel defie y e Papists w t all their pride and diuelish ouerweening sith we see them to be backsliders to haue forsaken God as much as in theÌ lieth to haue renouÌced their baptisme Let vs learn to hold our selues to y e law And although Gods trueth be not receiued yet let vs keepe it stil as a letter closed vp as a treasure laid vp in store And when we see all other men wander away some after superstitioÌs some after errors let vs assure our selues y t the way is infallible so we hearken to our God and indeuour to behaue our selues according to his wil we caÌnot misse the way it is so certain as Moses saith hereafter This is y e way Deut 30.19 Esa. 30.24 walk therin But for the better vnderstanding hereof let vs marke the words y t are set down here The people saith he whose land you must possesse are imbrued w t many lyes abuses but you shall not do so especially if wee wil be taken for Gods flock accounted for his houshold folke we must be separated from al the rest of y e world Let vs learn then y t our faith must not wauer nor waÌder after our eyes but we must settle our sight al our senses vpon that which God telleth vs. Though we saw a thousaÌd stumblingblocks to dazle our eies w tall yea to put vs to trouble yet must we yeeld such authoritie to Gods word y t it may hold vs still in awe They then y t run gadding at y e sight of this example or that example do well shew that they were neuer throughly grounded vpon y e word of God And therefore this saying is of great importance wheÌ God setteth the things which he vttereth w t his mouth as a counterpeise against all things y t are to be seene in y e world As if he should say Must I be laid in y e balance against men y t when I haue coÌmanded them to demeane theÌselues thus or thus my authoritie should bee diminished and doubted of it might come in question whether my word ought to take place or no Were it not a turning of all vpside downe Can there be any greater or ouglier confusion than to compare the creature w t me What are men There is nothing in them but blindnes beastlines Yea when they thinke theÌselues wisest then are they y e most fooles their aduancing of theÌselues against me is starke madnes yet must my word be defaced for their pleasure Then let vs marke well y t it is not for vs to followe mens customes nor to esteeme y e more of things for y t they haue had their free scope when God turneth vs from them saith Yee shal not doe so For why It is good reason y t we should separate our selues froÌ those whom God hath not inlightened It is no maruel though men trip stumble go astray ouer all the fields like silie beastes For it is said y t in this world we be as in the darke Eph. 4.18 1. Cor. 2.14 therwithal it is said also y t there is nothing but starke ignorance in vs and that wee comprehend not the things y t concerne God Therfore when we want Gods word we be as in an irksome dungeoÌ And so forasmuch as God graunteth not y e grace and priuiledge to al meÌ to haue y e lampe of his word truth lighted vp vnto them to guide theÌ withal we ought not to wonder though we see them goe astray but rather to make our benefite of y e good y t God offreth vnto vs and to hold vs altogether to his word when it is giuen vnto vs. And now he telleth them the cause why they should not do so For your God saieth Moses will raise you vp a Prophet and him you shall obey If wee were but simply forbidden to giue our selues to superstition sorcerie and al other abuses y t were not ynough For we should be stil in vnquietnes and euery man might iustly demaund yea but what will God haue vs then to doe For he forbiddeth vs to haue any superstition among vs and yet in the meane while he leaueth vs in vncertaintie so as the state of the heathen vnbeleeuers is better than ours After y t maner might a man haue replied But our Lord hath prouided well for it For he saith whereas I call you backe from al abuses errors it is not to leaue you in perplexitie trouble so as ye should not knowe on which side to turne you but I giue you my worde that is the thing which you must take heede vnto And if Gods trueth content vs not what an vnthankfulnes is it We see then now y t the thing whereby God will put a difference betweene vs and the Infidels is that we must haue his word for our guide to rule our selues therby therew tall we must let the world run at rouers forasmuch as they haue no other doctrine to ground vpoÌ but their owne opinion or y e folly of other men And so when one blind maÌ leads another he himself stumbleth first al the rest follow him As for vs seeing we haue God for our Maister and teacher let vs hold our selues contented therewith Matt. 15.14 And let vs marke hereby y t it is vnpossible for men to be withdrawen from errors vnlesse they haue Gods word In deede a great sort can well ynough mocke at the great nomber of follyes which they see as for example ye shall see many worldlings nowadayes which will condemne the abuses fond toyes y t are in the Popedome lustily reiect them but yet for all y t they stand vpon neuer y e better ground themselues neither haue they any setlednes or roote And if they be not stained w t
the errors which they condemne they haue others as bad or worse For many of them bee starke A theistes that is to say without Religion and without feare of God whose shame must needes bee discouered at length and God must needes giue them vp to a leaud minde that euen yong children may laugh at their beastlines And whence commeth y t Euen of this as I said afore y t we shall neuer haue any certain rule vntil God haue taught vs. And y t is a point wel worthy to be noted For first we neede not to be troubled at y e impediments which hinder many men to come to the Gospell in these dayes when they see the whole worlde in a maner wilfully bent to superstition for seeing that Gods word beareth no sway among them what shal a man say but y t blind folke may wel ynough wander in darkenes Againe we see the singular yea inestimable benefite which God vouchsafeth vpon vs when he giueth vs his word and applieth it to vs for our soule health For it is the only meane to draw vs out of y e bottomlesse pit So long as we bee in this world we bee hemmed in with so many temptations of the diuel as can not be noÌbred the world it selfe may well bee likened to a maze so as we cannot step one pace w tout dauÌger of falling down headlong to breake our neckes from the which there is none other meane to preserue vs but Gods word Seeing theÌ y t he vouchsafeth to looke mercifully vpon vs to open his holy mouth to shewe vs y e way of saluation howe may wee excuse our selues if wee vouchsafe not to come vnto him So then let vs learne to imbrace this treasure which is offered vs to yeeld due reuerence to Gods doctrine after wee haue once knowen what it bringeth vs and howe much it is for our behoofe And finally let vs beare in minde that by this texte where our Lord telleth vs that he will raise vs vp a Prophet he doeth vs to wit that we shal be deliuered from all errors if we receiue his worde to frame our selues thereafter And hereby we be done to vnderstand that all such as in these daies do make none account of the Gospel are wel worthy to erre of which sort a man shall see many nowadayes which shutte their eyes and stop their eares when God is so gratious as to draw them to him They haue the meanes wherby to yeelde themselues into y e way of saluation they play the deafe blind folks wilfully wittingly therfore is it meete that such folk should perish For inasmuch as they reiect Gods grace whereby they might haue been saued which could not bee sufficiently esteemed of must he not needs be reuenged of their spitefulnes in y t they bee so froward as to trample the word so vnder their feete which serued to haue deliuered them from the gulfes of hell Marke that for one point And therwithall let vs marke on our side that seeing God teacheth vs it ought to be a sufficient arming of vs against all errours and all vaine fansies in so much that although the diuell lay his snares for vs yet shall he not be able to catch vs as long as we hearken to our God and yeeld him the duetifull obedience which he deserueth at our hands which we owe vnto him And for y e same cause doeth S. Paul say expresly that if we haue y e doctrine of y e Gospel throughly printed in our hearts Eph. 4.14 we shall no more be led to daunce after other mens pipes nor play the yong chrildreÌ which are easily deceiued Ye see then that Gods trueth is inuincible And when wee receiue it by true faith then are we armed with the spirituall sword Eph. 6.17 For it is not for nought that y t title is giueÌ to Gods word We cannot be exempted froÌ being assailed by the diuel Matt. 4. â for euen our Lord Iesus Christ himselfe passed through y t battel But yet howsoeuer the world go we shal haue wherewith to resist Satan al his wiles so we receiue Gods word and sticke to it And by the way let vs marke that whereas Moses saith that God will raise vp a Prophet he speaketh of y e continual order which God intended to stablish in his Church which shall indure to the worldes ende For had there beene no more but the once publishing of the Law truely it had beene ynough to make folke vnexcusable whensoeuer they had turned from it but yet had it not beene a sufficient meane to hold them to it specially considering the frailtie of men how they slip away like water and vanish away out of hand chiefely when the case concerneth the accepting of any goodnesse Therfore if God had done no more but published his Law truly men ought to haue submitted themselues to it and to hold themselues as in captiuitie thereunto but yet wee see such was mens feeblenesse and vnconstancie that they would haue turned away from it by and by God therefore vouchsafed to adde a second helpe as if he should put to a double bond saying y t he will raise vp Prophets from tyme to time among the people As if he should say True it is y t I haue declared my will vnto you fully in my law but yet wil I send you expouÌders of the doctrine and mainteiners thereof which shall be as keepers thereof that it perish not ne be buried nor bee corrupted with false interpretations So shal there alwayes be Prophets This doth vs to vnderstand that God hath not onely once vttered his will vnto vs but also y t he hath sent vs teachers from time to time to keepe his Church in obedience and by their meanes to make his word to be vnderstood And so we haue to gather y t the Church cannot stand without teaching and y t it is not ynough for meÌ to reade the holy Scripture for if God had knowen it to haue bin sufficient for vs he would haue gone no further But it is his will that there should be teachers to speak dayly in his name as instruments of his spirit and to be short as his owne mouth If this be not superfluous we may conclude therupon y t where no doctrine is preached in Gods name there is no Church And therby we see the desolation that is in the Popedome True it is y t their hypocrites preach now and then but for as much as they disguise themselues yea and euen falsifie corrupt all good doctrine all that they doe is but abhomination Againe we know that those which beare the name of Bishops Prelates in the Popedome are but Idols and dumb pictures For to what ende hath God set this order and policie among his people but that his woorde should bee heard and that it should bee sounded out with a loude and cleare voyce so as both
great and small may bee taught by it and by that meanes submit themselues thereto according to this saying that his word is his Kingly Scepter or Mace wherwith he intendeth to gouern vs ãâã 110.2 ãâã 2. â So then let vs know that if we will be knowen and reckened to be of Gods church and haue him to dwell among vs his word must be preached to vs and wee must not thinke it ynough to haue the holy Scripture vnles we haue teachers also to bring vs back to the things y t are written to giue vs the vnderstanding of theÌ to apply them to our vse That is y e thing which is shewed vs in this text Now I tould you that this serued not for the people of olde time onely but that it belongeth to vs also and we see it in as much as the same text is applyed by the Apostles to our Lord Iesus Christ. Act. 3.18 The Apostles intending to shewe that Iesus Christ was sent of God his father with full commission to gouerne vs and that it is he to whom wee must giue eare say it is written that God wil raise vp a Prophet Howbeit I haue told you already that this place speaketh not of one Prophet alone but of many and of their continuall succession Howe will that agree Very wel For in as much as God had promised his people not to leaue them destitute nor vnprouided it is to be considered now whether the same hath bin performed or no. True it is that there were Prophets sometime moe and sometime fewer It is sayde of the time of Samuell that is to wit of his childhood 1. Sam. 3.1 that Gods word was very precious that is to say very rare And why It was a punishment of God according as he threatneth by his Prophet Amos Amos. 8.11 that hee would send a dearth not of bread and other vittels but of hearing the truth and of the doctrine of saluation The Israelits then were sometimes as good as bereft of the thing that had bin promised them but yet not so vtterly that God had no Prophetes at all And after that maner did he incounter the malice and stubbornnesse of that people in so much that although the Prophets were reiected yea cruelly murdered Yet notwithstanding hee ceassed not to maintaine his promise still euen to y e comming of Iesus Christ. In deede there was a certaine intermission to y e end that the people should bee moued with the greater desire to receiue this great and cheefe Prophet y t was promised them For we see there were no moe Prophets in Israell after the time of Zacharie and Aggeus And had God for all that disappointed them What was become of this Prophesie of Moseses It is sayd expresly by Malachy Mal. 4.4 Call to mind the Law that was giuen you on Horeb. As if he should say Sirs looke to your selues for ye haue the perfect wisedome which is conteined in Gods Lawe and therew tal ye haue had prophets also which haue expounded the same vnto you faithfully Hitherto God hath euer performed his promise towardes you now hencefoorth he sendeth you back againe to his law To what end He addeth the reason Behold saith he I will send mine Angell before my face that is to wit Iohn Baptist and when he hath made ready the way then will I come therfore loke that ye obey me For else I must be faine to smite meÌ all y t w tstand me must needs be beaten downe This text sheweth how God promised Prophets yet notw tstanding had an eye to our Lord Iesus Christ at whom the finall conclusion the perfect working of all the prophesies amed Yea this was so coÌmon a thing among y e Iewes that euen the wretched harlot of Samaria could say that wheÌ Messias came he should teach vs al things Iohn 4.25 Not onely y e Iewes but also y e Samaritans who had but a kind of shadow of the law were but as Apes knew it was y e office of y e Redeemer to giue full knowledge of the things y t were requisite for y e saluation of y e world Not w tout cause therfore is this text applyed to y e person of Gods son forsomuch as y e Prophetes tooke their ende in him Matt. 11.13 Luke 16.16 he hath made a perfect conclusion of all And our Lord Iesus Christ spake not three yeeres a halfe to y e intent to hold his peace after but he will haue his Gospel to be preached with a loud cleare voyce and y t those whom he hath ordeined Ministers in his Church should be as truÌpets According whereto we heare how it is said y t his Gospell must bee preached ouer all the world Matt. 28.19 And he limites no short time to it but wil haue it done to y e worldes end Sith it is so wee see as I haue touched before y t Gods setting of this continuall order in his Church was not for y e Iewes onely but also for vs so y t although we heare his worde haue it preached vnto vs dayly yet we be not disposed to learn as at his mouth he shaketh vs off banisheth vs out of his kingdome we be not worthy to be reckoned in the nomber of his seruants Thus ye see what we haue to marke But now forasmuch as this text is referred to our Lord Iesus Christ the Prophets that were raised vp afore were inferiors to him but his members we must know also y t those that beare y e office of shepheards in his Church nowadayes are in the same degree y t the Prophets were to wit compared to Iesus Christ inferior vnto him True it is y t they be preferred far before y e Prophets Mat. 11.11 as in respect that the Gospell is a higher and excellenter matter than any was vnder the shadowes of the law But yet forasmuch as Iesus Christ is y e head of all he alone is to be acknowledged for Maister of the houshould as the Apostle speaketh of him when he compareth him with Moses Hebr. 3.5.6 Seeing it is so then let vs marke that euery doctrine is as it were excommunicated if it respect not Iesus Christ. In deede there are many Prophets and teachers but yet must Iesus Christ ouerrule al al y t is expounded must come from him he must haue all preheminence that the thing which the heauenly father hath spokeÌ may be performed namely This is my welbeloued sonne Matt. 17.5 heare ye him This is not spoken of any man but only of the onely Son of God himselfe And therefore let vs learne that wheresoeuer there are Pastors or shepheardes the brydle is not laid loose in their necks to set foorth what they thinke good but they bee tyed to this condition that our Lord Iesus must alwaies be their Maister and alonly be
chone Hauing laide all those thinges downe and hauing subdued them let vs come to the thing that is tolde vs here which is that we must obey the Prophets Also let vs not prouoke our god to anger by vsing such shameles hypocrisie as to say O I wil obey God as wee see a number of the Papistes doe which say tushe I am a good Catholike And euen among vs without going anie further how manie are there to bee founde which boast themselues like shamelesse harlottes As for mee I woulde haue the gospell and yet for al that they can finde in their heartes to spit at it But wee must not thinke that God accepteth such Protestations vnlesse we desire vnfainedly to be gouerned by his hand For the doing whereof let vs vnderstand that there is but only one meane which is to obey Gods word For he separateth not his maiestie from y t declaration of his righteousnesse and iustice which he hath set forth vnto vs. 2. Cor. 3.13 4.4 The thinges that are conteyned in the law the Prophetes and the Gospell are his liuely Image Will wee then obey our God and be subiect to him Let vs go to that which he declareth there shew the obedience which we owe him And sith he sheweth himselfe so gratious and freeharted towardes vs as to call vs to our saluation let vs also on our side answere him againe Now let vs fall downe before the maiestie of our good God with acknowledgement of our faults praying him to make vs so to feele them as we may with true repentance seeke to be reformed by his holy spirit that we may follow his holy commaundements and also that it may please him to beare with vs to bury all our offences vntil hee haue clothed vs with his owne righteousnes and rid vs of all the imperfections wherewith we be now inuironed And so let vs all say Almightie God heauenly father c. On Munday the ij of December 1555. The Cix Sermon which is the third vpon the eighteenth Chapter 10.11.12.13.14.15 There shall not anie bee found among you c. WE haue seene howe our Lorde to make his worde preuaile among the Iewes hath willed them to put away all superstitions from among them For in verie deede the trueth of God cannot be cuppled with satans lies corruptioÌs we must be either altogether the ones or altogether the others Also I haue declared vnto you that this order of Preaching Gods word must be obserued to the worldes ende In doing whereof I haue reserued hitherto the declaring of the seuerall sorts of the superstitions that are set down here First of all it is saide That the Iewes must not make their children to passe through y e fire And y t may be taken two waies For we know they were caried away w t such rage y t they burnt their childreÌ in sacrifice y t was a terrible thing But ye may see how foolish y e deuotioÌ of men is when they estrange theÌselues froÌ God Needs must they be bereft of all humane sense and needs must the deuil possesse them driue theÌ into such furie as is horrible to al men Yet notwithstanding this mischeefe befell among the Iewes that they sacrificed their children to Moloch But there was yet an other fashion of making their children to goe through the fire whereof Moses doeth rather speake in this place according to the obseruing thereof among the heathen They tearmed it a manner of purging or cleansing when they vsed such Ceremonies As for example there haue remained some remnant thereof in the Popedome in their Bonfires on Midsommer night They had such a kinde of witcherie as they did beare themselues in hande that it was a kinde of purging to go take the aire of that holy fire as they esteemed it in going about it But our Lord putteth such superstitions among the number of inchauntmentes Likewise the Papistes haue their holy water and what else is that than a kinde of cleansing inuented by them selues to set against the bloode of our Lorde Iesus Christ and against Baptisme which is the true signe thereof Then let vs marke well that here our Lorde condemneth all manner of purgings or clensings which meÌ deuise of their own braine when they will bee clensed by any other meane than he hath ordeyned which is by the onely sacrifice of our Lorde Iesus Christ and by receyuing the records and assuraÌces of the same by the Sacramentes True it is that the Sacraments of themselues haue not this power in theÌ to make men cleane it is not the water of baptisme y t washeth away our sins before God but it is a figure that putteth vs in minde of the trueth and substance which sealeth in vs the thing that was brought to passe by the death and passion of our Lorde Iesus Christ. Thus much concerning this one point that here our Lordes meaning is that men should not inuent meanes or fashions of purging themselues but bee contented with that which he hath ordeyned in his lawe Also he speaketh of such as haue regard of the flying of birdes and obserue times Although it bee lawfull for vs to marke the courses of the times according to the starres yet is it a cursed superstition well worthie to be condemned when we goe beyond the order of nature The measuring of the yeare by the course of the Sunne is according to Gods rule So likewise is the measuring of the monethes by the course of the moone and the obseruing of the other thinges which God hath set in all the planets and starres For it is not saide for nought that God hath ordeyned the Sunne and the Moone to do vs seruice but yet therewithal they haue a kind of gouernment ouer the day and the night and thereof springeth the difference of times as is said therof Then if men holde themselues within those bounds no euil wil come of it but if they range without them and fall to inuenting of other thinges beyonde the ordinarie course of nature then it is diuelish superstitioÌ like as that is which men call iudiciall Astrologie For there are a great sort of fantasticall persons nowadayes which will take vpon them to tel mens fortunes by the disposition of the Starres Such a one say they shall come to such an ende or else if hee take his iourney on such a day such a thing shall betide him because such a planet reigneth and hath his aspect to the taile of such a one Againe if a man be borne vnder such an aspect then must he die after such a sort When men inuent thinges after this fashion beyond Gods limitation they be but diuelish deuises to corrupt the order of nature Therefore let vs marke wel that here Moses forbiddeth all such diuinations as are made vppon the time not meaning but that we shoulde haue respect of winter and sommer that we shoulde sowe and reape that wee shoulde dresse our vines
the wicked Angels For he speaketh not there of the heauenly Angels but of the diuels by name which execute Gods vengeance vpon men And therefore let vs marke that as experience also sheweth y e diuels may worke many such illusions by inchauntmentes And truely such thinges are not done but in the dark For so long as we be inlightened by GOD we neede not feare that a man shall seeme a wolfe to vs or that such trishtrash shall get the vpper hand of vs. But if we be faithles it is a iust reward for our quenching of y e light y t should haue shone into vs of our turning of our backes vnto God And when we wil not bee ruled by him then discern we no more between white and black but men seeme vnto vs to bee wolues and al things are out of order that iustly Therefore whereas here is mention made of such as mishape things by their inchantments Let vs note y t the law is not superfluous For sith y e case standeth so it is to be coÌcluded y t such things may befall as whereof we haue examples But yet for al that it is abhominable before God and so likewise are Soothsayers It is a questioÌ whether it be possible for maÌ to foretel of things for it is Gods office to foreknow things to come and how then may it belong to the diuell Sure it is as saith y e prophet Esay that idols can foresee nothing Esa. 41.23 And as for Satan hee must alwayes needs be the father of lies deceiue al such as aske counsel of him Yet notwithstanding God doth nowe then suffer satan to tel of things to come and y t is for the more hardening of such as wil not obey the truth 2. Thess. 2.11 12. Deut. 13.3 as we haue seene by example in the thirteenth chapter it hath been treated of partly already Yet notwithstanding it is true also that soothsayers do ly most coÌmonly and by that meanes our Lorde deludeth them y t seeke counsel of satan after y e fashion And beside let vs not thinke it strange though inchaunters soothsayers such other like do now then tel of things to come for it is gods iust sufferance to y e intent they should be y e deeplier plunged in error For asmuch as they wold needs be willingly deceiued he letteth theÌ be so y t they may perish Thus ye see why the law was made concerning such as diuine of thinges to come Also hee speaketh of Sorcerers And this sort conteyneth manie thinges For what a sinne is it that men shoulde forsake God and giue themselues ouer to Satan Must they not needes fall into horrible confusion Yes For after Satan hath once possessed vs and stopped our eyes and that God hath withdrawen his light from vs so as we bee destitute of his holy spirite and voyde of all reason then follow infinite abuses without ende or measure And thereof come sorceries Manie incredible thinges are reported of Sorcerers And truely when wee heare them spoken of we ought not onely to mislike of them but also bee sorrowfull in our heartes yea the very haires of our heades ought to stand vp thereat But yet therewithall we must consider that they bee reuengementes of God cast vppon such as haue forsaken him And that the same may be a cause to holde vs in awe and feare let vs learne not to tempt our God nor to play with him sith we see men become so brutishe after they be once turned away from the right path Truely if there were no moe but two or three examples hereof yet might it well seeme straunge vnto vs. But we know that in al ages and in al Nations Sorcerie or witchcraft hath borne sway yea and y e more sway for y e reiecting of Gods truth Insomuch y t where men haue once fallen to withstanding y e truth haue disdained to be taught by the pure worde of God there haue followed the moe illusions of Sathan yea and the more excessiue which haue also beene the more manifest and greeuous And whereof commeth this but of the cause which Saint Paul sheweth vs in his epistle to the Thessalonians 2. Thess. 2.11 12. namely that such as will not obey the trueth are vtterly peruerted by leasinges and that thence forth the diuell must needes worke with the greater force bycause God giueth him the bridle to carie men so away as they become ougly monsters To be short wee must beare in minde that whereas God speaketh to vs of inchauntmentes and sorceries it is to holde vs shorte vnder the obedience of his worde least wee shoulde fall into such a maze as the wretched Infidels are in yea and proceede so farre as to wander quite away when we haue once forsaken his worde Therefore let vs abide in this simplicity of obeying him and of submitting our selues to his mouth Also here is mention made of workers with Familiars As touching the which needes must Satans illusions be horrible But what There haue beene of them in all ages and wee see a notable example thereof in king Saule when he went to the Witch 1. Sam. 28.7 He as king had erst forbidden all inchauntmentes and all kinde of damnable craftes and hee had behaued himselfe vertuously in executing Gods lawe And yet in the ende he became so wretched that hee fell to running after a Witch And what was y e cause thereof but that he dispised God Whereuppon in the end he fell into despaire and gaue himselfe ouer altogether to Satan which thing hee shewed full well For if ye looke aduisedly into the matter ye shall finde that Satans illusions doe then get the vpper hand of men when their wittes bee amased by reason of sorrowfulnesse that gnaweth them inwardly for that in steede of receiuing some comfort of Gods word they bee ouerwhelmed with such anguishe that they fall into vtter despayre When doeth Sathan meete a man in some bodily shape and tangle him in his snares When a man is in some greefe of minde or in some hatred against his neighbour or when a woman spiteth her husbande Well then although such affections beare sway yet doeth not God by and by giue Sathan the bridle to raigne ouer men vntill they be come to such extremitie that they fall to chawing vppon the bit and become so wilfull in their sorowe that they fall into despaire and will no more admit anie comforte but refuse all remeÌbraunce of GOD and woulde that his name were buried for there is the gate open to Satan and he entereth to worke his illusions which a man is not able to withstande Hereof we haue a faire warning is Saul For hee had offended God and therefore was to be bereft of his kingdome because it was Gods pleasure it shoulde be so and there was none other shifte for him but to humble himselfe But he would not doe that And when hee sawe
If the thing that belongeth to God bee plucked away from him to be bestowed vpon creatures it is a practise of Satans to turne vs out of the right way Againe if one doe puffe vp men with pride and ouerweening and make them beleeue that they be able folke so rock them asleepe in their sinnes or if he teach them to serue God with pelting toyes and to forget his Lawe and in the meane while to giue mens inuentions their ful scope or if the Sacraments be vsed but as light or fond pastimes a man may easily see that such doctrine is leawd and cursed and that it was forged in Satans shop Furthermore whereas nowadayes men are inquiring whereon to stay in y e middest of these troubles and diuersities of opinions that are in the world it is no very hard thing to doe so they be attentiue and discreete in discerning after the maner that our Lord hath shewed vs. For all the whole doctrine of poperie teÌdeth to none other end but to aduaunce men and to puffe them vp in such wise with their owne deserts as they may be halfe at defiance with God as though they could accuse him Againe it sendeth men too and fro In stead of putting their trust in the onely freegoodnesse of God and in stead of imbracing our Lorde Iesus Christ men are taught other infinite meanes to saue themselues Moreouer in steed of hauing the only Lawe of God for their onely rule in all thinges and for their onely holynesse and perfection men haue set out their owne trifling traditions Thus may ye easily iudge of these thinges And what is to be sayd of their Sacraments It is euident that they be meere witcheries in the Popedome so as Iesus Christ is driuen a great way off by them and men make idols of the visible signes liuelesse creatures and Satan hath so imbrued the wretched world with his illusions that men are become starke beastes Now then if a man intend to make trial of a good doctrine he shal find the thinges which I spake of afore to be sure infallible markes thereof But in this text our Lord meant onely to tel vs that he will discouer the false prophet at leastwise one way or other whereof hee setteth downe one kinde here I haue told you alreadie that there are diuers other meanes to discerne the true doctrine from the false but none of those come in question here Our Lorde hath tolde vs No no yee shall not be beguiled so long as ye indeuour to follow the trueth that proceedeth from me If a deceiuer haue any countenance among you I will make his leawdnes to be layd open I will giue you some such token thereof as ye may always keepe your selues vndefiled so ye haue the mind and zeale to sticke to my pure worde Thus much concerning this text which importeth a kinde of promise as if our Lord should tell his people that he would discouer the hypocrisie of deceiuers and not suffer them to reigne euer but that in the end they shall in some respect or other come to confusion Now we see the principall drift of Moseses wordes But here a question might be moued For heretofore in the thirteenth Chapter Deut. 13.2 it was said that if a Prophet tolde a thing to come and the same came to passe in deede yet was he not to be beleeued because God would suffer such thinges to try his people withall And here it is sayd that a false Prophet shall be knowen and iudged by the not falling out of the things which he prophesieth Now here seemeth to be some contrarietie But the solution is easie in marking that though a false prophet be knowen by his lying yet it followeth not that he should be takeÌ and deemed a true Prophet because it falleth out that he speaketh some trueth Truely if he spake the trueth at all times and in all cases then were he a true Prophet But hee may well say the trueth in some respect which may be done for some iust punishment from God as is declared in this same text and yet he shall be but a deceiuer neuerthelesse As how Put the case that folke seeke to bee soothed in their vices and are loth to be waked and quickened vp as they should be and had rather to be borne with for such hath the fashion of y e world euer bin Well God seeing such leawdnesse suffereth deceiuers to plaster them and to beare the folke in hand which are so desirous to sleepe in their wilfulnesse that their faultes are nothing Here ye see how those men are beguiled because of the desire which they had before And God addeth the same thing moreouer namely that those false Prophetes and deceiuers shall haue wherewith to confirme their doctrine that they which were imbrued w t lyes before may become more wilful For they will thinke then y t there is no more daunger in beleeuing them And what is the cause hereof Euen Gods iust vengeance Forasmuch as men shut their eyes at the light wil needs dwel in darknesse God giueth Satan the bridle By meanes whereof it commeth to passe y t false prophets doe sometimes speake y e trueth as is to be seene euen at this day For what a number are there to be found which seek after witchcraft to abolish y e authoritie of Gods word Ye shall see on y e one side a sorte of curious heads on y e other side another sorte y t haue no feare of God yet y e mark which they all shoote at is to put away Gods word y t they might not be ruled by it And in y e meane while they wil needs haue some Wizard to tel them of their good for tunes our Lord suffereth theÌ to be drawen by such meanes into al y e deceites of Satan notwithstanding y t some trueth bee mingled therew tall Now theÌ though a false Prophet speake y e truth yet is not that a warraÌt that his doctrine is true our Lord will not haue men to credit him a whit y e more for y t for we see for what cause he putteth the trueth ofteÌtimes into the mouthes of deceiuers And so notwithstanding the thinges that are set downe here yet doth it abide true still y t when our Lord is minded to haue pitie vppon his people and not to suffer them to bee abused by false doctrine he giueth them some token whereby to find the deceiuer and whereas earst he was in estimation and might haue amazed the wretched world God bewrayeth his leawdnesse so he is found to be a lyer Thus wee see now the whole meaning of Moses concerning the thinges that are conteyned in this text These thinges were performed among the people of olde time and the examples thereof which we see ought to shewe vs the vse of them and what fruit we should gather of this warning which Moses giueth When the Prophets meant to proue
the one side these hyreling villaines these hypocrites flatterers I meane which write nowadays as their knowledge serueth them as men grease them in y e hand like common strumpets of the stewes It is nothing with them to speake euil of God and to aduaunce themselues against his word We may see many such Balaams nowadayes which are at the Popes pay are of his stinking clergie be of the number of these horned beasts But yet we see also how God bridleth them locketh them vp in such close ward y t they speake sometimes cleane contrarie to that they purposed so as they profit vs more by that meanes than if they had set themselues purposely to serue god insomuch y t the throte of Popedom is cut by his own vnderlings by all these Balaams which endeuour to bring al to vtter destruction the things which are done by them doe serue vs to as good purpose as if the seruaunts of God had spoken written Therefore when we see this let vs acknowledge the goodnes of God and be confirmed more more therin And moreouer if he sometimes giue such great libertie vnto y e wicked y t they disguise al things falsifie the trueth by turning of it into a lie Let vs pray him to strengthen vs against such temptations and not suffer the weaklings to quayle altogither by that meanes Now it is to be noted also y t God heard not Balaam but held him backe notwithstanding that he declared his wil vnto him in the end did suffer him to goe Hereby wee are taught not to come with hypocrisie as Balaam did when we desire leaue for any thing at Gods hand For wee see what leaue he had The like was said vnto king Achab. Yea thou shalt haue y e victorie But God mocked him because he wold needes haue leaue of him whether he would or no. Wel God gaue him leaue but it was to doe him to vnderstand y t he was prouoked thereby to farther displeasure so hapned it vnto Balaam But how euer it be let vs thus conclude that for asmuch as BalaaÌ was so stubbornly bent therefore his couetusnes so blinded him as he sought onely after gaine For as a swyne when he hath once winded his meat runnes on to swash himself in it though he see men readie to stick him because his lust carieth him on headloÌg though it be to his death so doe the wicked which despise God And why For their desires blind theÌ cary them away headlong yet will they needes haue Gods leaue with them But wee see what befell of it namely y t God commaÌdeth him to blesse his people to curse the Moabites Forasmuch as wee see this let vs know y t sith God did put the warrant of his truth in the mouth of a false prophet we must assure our selues that when he sheweth vs so great fauour as to speak vnto vs by those whom he hath appointed sheepheards in his church by whoÌ he wil be serued it is an infallible warrant of his gracious goodnes towards vs. And seeing that a false prophet was constrayned to say y t God is not like vnto mortal men what ought we to do Seeing y t a false prophet speaketh thus Num. 23.19 we ought to be ashamed to call the trueth of God in question specially when he declareth it vnto vs by such as represent his person And therfore let euery man answere Amen in his heart Sith wee heare euery day y t God allureth vs vnto himself that he reneweth the remembrance of y e adoption which he hath made vs y t he layeth before vs the benefite of the death passion of our Lord Iesus Christ declaring vnto vs that we are cleansed by that meanes y t we are reconciled vnto him let these thinges cause vs to aunswere Amen let vs rightly seale vp the same to shew y t when God speaketh we are content with that which he saith nothing douting but that he will fulfil the same in his time Now let vs kneele downe in the presence of our good God with acknowledgement of our faults praying him to make vs feele them more more yea y t knowing how there is nothing in vs but al maner of miserie wretchednes y t vntil he accept of vs through his mercie wee must needes be his enemies it may please him to grant vs the grace to seeke him not with fainednes hypocrisie but in plain truth ridding vs of all our wicked affections of whatsoeuer we haue besides which may hinder vs from coÌming vnto him purely in such simplicitie as he requireth Let vs therfore go vnto him with repentance faith submitting our selues wholy vnto his word embracing his promises which he maketh vs to feele with their power effect And that albeit we heare them not but of mortal men which speake vnto vs yet wee may not fayle to sticke wholly vnto y e doctrine which is of God to y e order which he hath appointed knowing y t our Lord Iesus Christ wil shew howe it was not for nought y t he ordeined y t his church should be so ordered That it may please him to grant this grace not only vnto vs but also c. On Wednesday the xxij of Ianuarie 1556. The Cxxxij Sermon which is the third vpon the three and twentith Chapter 7 Thou shalt not abhorre an Edomite because he is thy brother Thou shalt not abhorre an Egyptian because thou wast a stranger in his land 8 The children which are borne to them in the third generation shal enter into the congregation of the Lord. 9 VVhen thou goest out with an host against thine enemies then keepe thy selfe from euery wicked thing 10 If any among you be vncleane by that which coÌmeth vnto him by night he shall go out of the host not come into the host againe 11 But at euening he shall wash himselfe with water and when the Sunne is downe he shal come into the host againe WE haue already declared whereunto this which Moses treateth of here doth tend Namely to this that for asmuch as God had seuered the people of Israel from al other nations of the world that priuilege might be obserued and that was to the intent y t those whom he of his free fauour had so chosen might the better vnderstand how deepely they were bound vnto his frebestowed goodnes For as we haue before seene he preferred them not in this maner before all the world either for any worthines or nobilitie which was in their persons Ye see then how the children of Abraham were then adopted when God gathered them vnto himself to be taken for his children And therefore they are exhorted not to mingle theÌselues with the defilements of y e Infidels but to continue in al holines because God hath so dedicated them vnto himselfe knowing y t they ought not to
bee as thornes in your sides to pricke and to punch you or rather to put out your eyes you shall surelye finde it so bycause yee haue not doone as GOD commanded you This serueth then to shewe vs that euerye man must followe that which is appointed him and when hee once knoweth what his office and calling requireth hee must simply obey God And moreouer let vs alwaies haue recourse to this point that seeing God sheweth himselfe a friend to our friends and an enemie to our enemies we must put our whole trust confidence in him Exod. 23 2â hiding our selues vnder his wings wee must not doubt but that he will shew in the ende what care hee hath had of our welfare For hee sayth Exod. 13.7 I am moued with iealousie I am inflamed with choler bicause of y e iniuries which my people hath suffered In deede God is not subiect to any passions he is not moued after the maner of men neuerthelesse to shewe howe dearelye hee accounteth of our welfare and bycause wee conceiue it not excepte hee doe as yee woulde say transfigure himselfe and vtter himselfe vnto vs in such wyse as wee maye conceyue some passions in him that is the verie cause why hee sayeth that hee is mooued with choler and inflamed with a iealousie to defende his people Let vs therefore settle our trust thereuppon and although he doe not by and by lift vp his hand and thunder vppon our enemyes let vs not thinke therefore that hee hath forgotten vs but let vs bee patient and sorowfull and let vs desire him to accomplish his promises And if wee so doe hee will rayse vp such men as we thought to haue beene against vs and they shall spend themselues in our defence and wee shall bee armed in such wise agaynst all our enemyes that wee shall beare away the victorie and as it is heere declared that hee was the defender of his people in olde time so he will nowadayes doe much more for vs bicause he is come nearer vnto vs in the person of his onely sonne Nowe let vs kneele downe before the Maiestie of our good GOD with acknowledgement of our faultes praying him to make vs feele them more and more and to receyue vs vnto mercie although wee bee altogether vnworthie of it and that in the meane tyme hee will so gouerne vs by his holy spirite that wee may apply both our handes and our eyes and our feete to his seruice and not attempt any thing without his worde but that whatsoeuer wee doe wee may doe it with such a zeale as hee may bee glorifyed and our lyfe may bee in all poyntes referred vnto his will without turning of our selues aside eyther to the right hand or to the left and that wee may learne to rest our selues wholly vpon him and not bee tempted to iniurie any man but that whatsoeuer wickednesse wee see in the worlde wee may alwayes walke vprightly and soundly to the intent that when wee bee vniustly and wrongfully tormented he may shewe himselfe our defender That it may please him to grant this grace not onely to vs but also to al people Nations of the earth bringing backe all poore ignoraunt people from the superstitions and idolatries wherein they are helde that so hee may leade them to the knowledge of his trueth And that for this purpose it woulde please him to raise vp true Ministers of his word c. On Wednesday the xix of Februarie 1556. The CXLV Sermon which is the first vpon the sixe and twentith Chapter WHen thou commest into the lande which the Lorde thy GOD giueth thee for an inheritaunce and possessest it and dwellest therein 2 Then shalt thou take of the first of all the fruite of the earth which the Lorde thy GOD giueth thee and put these fruites which thou bringest out of thy land in a basket and goe vnto the place which the Lorde thy God shall choose to place his name there 3 And thou shalt come vnto the Priest which shall bee in those dayes and shalt say vnto him I acknowledge this day vnto the Lorde thy God that I am come into the land which the Lord sware vnto our fathers for to giue vs. 4 Then the Priest shall take the Basket out of thy hand and shall set it downe before the Aultar of the Lord thy God 5 And thou shalt speake and say before the Lorde thy GOD My father was a Syrian a poore man and hee went downe into Egypt and soiourned there with a small companie and grewe there vnto a Nation great mighty and full of people 6 And the Egyptians vexed vs and troubled vs and loaded vs with harde bondage WEe haue in this place the Lawe of y e first fruits which was made for this ende y t the Iewes shold thereby acknowledge vnto GOD that they helde the lande of Chanaan of his mere and onely gifte as when a Lorde graunteth any Lande in Fee hee reserueth some Rent and some kind of seruice to himselfe to testifye that the Lande is helde of him So likewise GOD meant to haue a certayne memoriall among the Iewes whereby they shoulde bee put in minde to serue him for so much as hee nourished them and that whatsoeuer they had in possession they helde it of his freebestowed goodnesse In deede GOD did it not after the manner of mortall men for those which are Lordes of any land bee they neuer so riche haue neede of Rentes and reuenewes for the mayntenaunce of their estate But GOD who standeth in neede of nothing ordayned this Lawe onely for the profite and welfare of his people For the first fruites were not brought vnto the Temple as though GOD were to receiue some commoditie of them to himselfe but the bringing of them was to this intent that the people shoulde bee the better stirred vp by that meanes to discharge themselues of their duetie towardes GOD. For the first fruites went not for full payment but they serued onelye for a solemne protestation thereby to shewe that the people was much more bound vnto GOD. And let vs note that GOD by appoynting this Lawe meant to giue vs to vnderstande what great vnthankefulnesse there is in men when there must bee such meanes deuised to quicken them vp to acknowledge and confesse his goodnesse For if there were but one droppe of reason and vnderstanding in vs needed we any exhortation to magnifie and extoll onr GOD for enioying so great benefites as hee hath bestowed vpon vs Hee sheweth himselfe so liberall towardes vs that his blessinges doe euen as yee woulde saye stoppe our eyes And is there not great reason then that this bountifulnesse of his shoulde waken vs to declare that wee haue not beene forgetfull of those benefites which hee hath bestowed vppon vs Yes verily But what Wee must bee spurred forewarde in this behalfe like Asses whereby wee see what vnthankefulnesse and vnfaythfulnesse is in vs for that is the cause
looke that Og and Sehon shoulde haue shewed themselues enimies but rather that they woulde haue suffered the people to passe These then were newe enemies that prepared themselues on the soudeine whereat the people became abashed And in very deede they had deserued to bee quite destroyed for there was too shameful distrust to bee seene in them When worde was brought them that it behooued them to goe to battell beholde they were discomfited before they came at their enemies they considered not the power of this promise namely I will fight for you ãâã 23.20 ãâã 14.9 you shall stande still and winne the victorie by my power Although that God had offered to bee their captayne and guyde in the warre and had giuen them so good proofe aforehande as they ought not to haue douted at all yet were they in such perplexitie that all was forlorne and past hope of recouerie with them Nowe we knowe that if men winne one battell their heartes bee commonly puft vp and they take better courage to goe forwarde and that contrariwise if they bee repulsed then their heartes quayle To the ende therefore that the Iewes shoulde not bee at that poynt it behooued God to prouide a remedie for it and in deede so did hee of his inestimable goodnesse Insomuch that Moses nowe vpbrayding them with it sayeth That ouer and besides that God had fedde them fourtie yeares in the wildernesse without bread or wine hee had also fought against their enimies and it was the handy woorke of God that they had vanquished the two kinges which came foorth against them and had conquered their countryes and settled there the two trybes of Ruben and Gad and the halfe Trybe of Manasses By meanes whereof one quarter of their people or thereaboutes were prouyded of a sufficient portion to dwell vppon Sith it is so ought they not to haue beene wakened though they had beene asleepe afore Ought not this victorie to haue giuen them both courage and skill howe to honour their God who had so shewed him selfe towardes them and to haue caused them to put their trust in him seeing his grace had beene so visible But seeing they continue still in their stubbornnesse doeth it not appeare that they bee vtterly past hope of recouerie Therefore as nowe wee see the meaning of Moses And heereuppon let vs learne that wee must acknowledge the goodnesse of God not onely in that hee doeth preserue and nourish vs but also in that he doeth set himselfe against our enemies and suffereth vs not to bee made a pray When wee be in this wise defended by God and that hee is our buckler and our fortresse wee ought to magnifie his mightie power in that behalfe and to acknowledge him to bee our God and father and to yeelde him the prayse that is due vnto him True it is that wee haue no such victories as Moses speaketh of howbeit if we did wel consider the hatred that a great many beare toward vs and how eager they be to deuoure vs and swallowe vs vp wee coulde not but confesse that they bee brydled by some secrete working of GOD seeing wee bee preserued all this whyle euen without the power of man and without any vanquishing of them with our owne handes This is a marueylous goodnesse which it woulde behooue vs to perceiue and which wee doe very slenderly acknowledge Nowe there are also ghostly enimies against whome wee bee defended For what shoulde become of vs if GOD shoulde not fight against Sathan and against all the powers of hell There needeth no greate fighting against vs as wee see too much by experience any one temptation bee it neuer so light maketh vs by and by to slip away And what woulde then become of vs when wee bee assayled on all sides and when the diuell inforceth him selfe to the vttermost to entrappe vs If GOD did not helpe vs then what woulde become of vs Now then let vs haue our wittes better wakened than wee haue had them heeretofore that wee may perfectly perceiue howe many wayes GOD sheweth him selfe to bee our protectour and that it bee not cast in our teethe that wee bee deafe and blynde and vtterly bereft of discretion and reason Nowe in the ende Moses addeth Therefore keepe the wordes of this couenant to doe them that thou maist prosper and that in all things which thou doest all may goe well with thee Here wee perceiue first that which was more largely spoken of yesterday to wit that whereas Moses had declared vnto the people that God had not giuen them eyes nor eares nor reason his so dooing was not to make them carelesse or to rocke them asleepe or to diminish the faulte whereof they were guiltie but rather to driue them to seeke remedie where it was to be found After that manner therefore must wee expound the doctrine that is contained in the holy scripture touching the fauour which God sheweth vs in that hee vouchsafeth to enlighten vs to refourme our heartes to the obeying of him that hee may drawe vs vnto him True it is that many scorners will profite but little by this doctrine and that they will rather take occasion by it to blaspheme God and to say Very well if I cannot doe aught that is auaylable let God blame himselfe For seeing that hee hath not giuen mee the grace to doe better what shal I doe If I inforce my selfe to no purpose to whome shoulde the fault bee imputed There bee very many dogges that doe thus barke against God There bee others that fall fast a sleepe in their rechelessenesse saying Seeing it is so I will keepe on my course still If God lift to amende mee let him doe it I can doe nothing it is but labour lost for mee to goe about it Thus doe the wicked falsely abuse the doctrine of God Moreouer there bee some that haue their eares so tickelish that they cannot abide that wee shoulde syncerely and plainly preache that thing which is manifestly declared in the Scriptures to wit that it is the peculiar office of God to inlighten vs to giue vs eyes and reason and to drawe vs vnto him and that otherwise wee bee so vntowarde that wee cannot applye our eares or eyes to any thing else than to euill but are holden in the bondage of Sathan so as wee bee not able to stirre one finger Ephes. 2.1 2. Cor. 3.5 nor to haue one good thought vnlesse it bee giuen vs from aboue When wee speake thus there bee some that are ouer dayntie which woulde fayne that this doctrine were buryed And wherefore is it that they profite so little thereby and that they doe thus kicke against the Spirit of God Is it not wisedome ynough for vs to declare that which wee must vnderstande by the holy Scripture We heare what speach God vseth namely that in man there is no goodnesse nor vnderstanding of the trueth that hee is so corrupted through sinne that all the light
we haue receyued of God we must not thinke that he will suffer them to be buried he will surely put vs throughly in minde of them euen to our vtter confusion according as we see how he speaketh here of the Iewes And nowe on the contrarie part he blameth them for that That they bee turned away after straunge gods which they haue not knowen and which had done them no good This is generally incident to all Idolaters For notwithstanding that there be a kinde of wilfull opinion in them yet are they at no certaintie Like as the Papistes which can not say that they bee assured of their religion all is grounded vpon a supposition True it is that they play the madde men for when they bee tolde of their foolishnesse they rage and storme and thinke that men do them the greatest wrong in the worlde when they make any gainesaying to that which they imagine to bee good and yet howsoeuer they fare they haue but a supposall For all their saying is Our fathers taught vs so it is the order of our holie mother the Church this hath nowe beene receyued of olde Verie well shall God bee outfaced with that Shall his trueth which wee ought to admitte to bee vnfallible bee made voyde vnlesse wee bee grounded vppon custome and authorities of men Nay without that there is nothing in men but vanities and lies Hereby then wee must learne not to thinke that straunge which the Scripture speaketh namelie that wee must fashion our selues after our fathers howbeit those fathers which haue followed the trueth of God and none other To bee short wee shall finde that there is no certeyntie in them that followe not the lawe that none but the children of God can talke of it vppon knowledge 1. Iob. 5 2â according as Saint Iohn sayth in his Canonicall Epistle Soothly it is not for vs to bee taught by coniectures of men when the worde of God is laide before vs for it is good reason that God shoulde haue so greate authoritie ouer vs as that when hee saith the worde we shoulde wholy sticke to it and seeke no farther but yet is there alwayes a true knowledge in faith and not a wauering opinion Contrariwise all they that serue GOD after their owne deuotion doe but imagine and serue gods whome they know not The Papistes say that the Virgin Marie is their aduocate euerie one hath his patron such as hee hath deuised of his owne heade doe they vnderstande that GOD hath giuen them these offices Haue they any Testimonies thereof None but they thinke so When I goe on Pilgrimage or cause a masse to bee sung or founde such a yeares minde O that is goodly seruing of God What Haue you authoritie for all these thinges that they be pleasing to God and that hee alloweth them O no sir but our intent is good Yea but that is not enough to binde God for hee must bee serued according to his owne will and hee will none of all those things To bee short examine all that the Idolaters doe and yee shall finde that they be rauished and puffed vp with a wauering opinion Thereupon they sooth themselues exceedingly but yet are they neuer assured of their case Therefore it is not without cause that Moses reprooueth the Iewes for following the gods which they knew not And indeede howe shall a man knowe that which is not for there is no knowledge but the truth and there is nothing but lies in all that men doe deuise without the worde of God Againe hee saith yet further that the Idoles whome they serued had doone them no good Trulie the wretched misbeleeuers doe beare them selues in hande that the Idoles whome they serue haue doone them much good as we see the Papistes doe saying Lo wee finde it good to goe to sâich a Saint for there is such a miracle as sheweth that this deuotion is not vnprofitable after which manner wee see the Idolaters to haue doone at all times When we serued the Queene of heaueÌ say they in Ieremie we had our fill of meate and drinke ãâ¦ã .18 there was plentie of all manner of good thinges Lo howe Satan blindeth these wretches and God doeth suffer them to bee fedde with vaine flatteries and to please themselues with their owne superstitions to their condemnation Neuerthelesse that which is spoken by the Prophet Isay shall bee alwayes true namely that Idoles haue no power to doe either good nor euill ãâã â49 for they bee nothing Therefore let vs learne first of all to sticke vnto the word whereby God teacheth vs and let vs followe our fathers that is to say those whome hee hath allowed and chosen and set foorth for our example to the intent that wee shoulde imitate them The verie point whereat wee must beginne for the hauing of a pure religion both certaine and infallible is the said doctrine and secondly that we be confirmed by the gratious giftes and benefits which God bestowed vpon the olde fathers yea and euen by those also whereof wee our selues haue had proofe in our own persons Let these things induce vs so much the more to giue our selues ouer vnto him and therewithall let vs stande in awe of his threateninges and likewise of his punishments which we see executed vpon all y e wicked that haue forsaken him That in effect is that which we haue to remember vppon this place Nowe for conclusion Moses addeth The secretes belong to the Lorde our God and the things reueiled befor vs and our children for euer to the end we shoulde doe the thinges that are written in this booke This text is taken diuerse wayes Some doe expounde it that the secretes of our God bee reueiled vnto vs and to our children and that is a verie profitable doctrine for it is saide that the lawe conteineth wonders that be incomprehensible to men vntill time that hee hath opened their eyes Therefore Dauid prayeth thus Lord lighten me that I may beholde the wonderfull wisedome ãâã 119.18 which is in thy lawe And indeede we doe neuer by our naturall wit vnderstande that which is shewed by the worde of God it exceedeth all that is in man And that is the cause why this grace is so highlie magnified in holie Scripture that God dealt not with any nation as hee hath doone with the Iewes for that hee had not reueiled vnto them the secretes of his woorde Deut. 4.8 but left them to walke in brutishnesse and ignorance It is to a good purpose therefore to say That the secretes of our God be reueiled vnto vs at this day that folke might be the more mooued to be attentiue to the law knowing that God hath vsed a speciall goodnesse towarde them to whome he hath shewed himselfe so familiarlie as wee haue alreadie seene in the fourth Chapter But albeit y t the same doctrine be verie good profitable yet is it somewhat strained because of y e words for the text
good earnest and that hee will bee founde and that when hee speaketh it is his will that wee shoulde vnderstande his doctrine Nowe if this were spoken in the time of the lawe much more reason is it that it shoulde bee verified at this daie For wee know that Iesus Christ hath declared himselfe vnto vs more familiarlie by his Gospell Therefore let vs not be afraide that things be too obseure for vs. For beholde our God allureth vs to profit in his schoole and saith that it belongeth to vs and to our children and that the things which hee hath reuealed vnto vs are directed vnto vs to the intent we should aduise ourselues to walke according to his will This is a thing that ought to encourage vs to seeke God so farre foorth as is lawfull for vs according to the measure that he appointeth And heerein wee see what the malice of the Pope and of al his is in shutting out al the world from the word of God like as at this daie they do yet still exercise the same tyrannie maintaining that the holie Scripture was made for none but Monkes Friers and Clergie men so seemeth it to them And yet haue they no care thereof For they haue a diuinitie by themselues which is as it were but a brawling of beggers As for holie Scripture they leaue it at their heeles Albeit thaâ they despise it yet they take out some worde as it were by peeces and gobbets and in the meane while suffer not the people to enter into the kingdome of GOD. They hold the keye to keepe the gate fast shutte and like as they list not to enter themselues Matt. 6.23 so woulde they haue all others to bee shutte out They say it is a daungerous matter to deale with holie Scripture that it is a nose of waxe that men may turne it which way they list and that there bee so high secretes therein as men may thereby enter into a bottomelesse pitte In deede they haue made a playne mockerie of Gods worde for they haue falsifyed it in such wise as men can scarcelie know the meaning thereof If wee shoulde hearken vnto them it is but a hodge podge yet neuerthelesse wee see that it is the certayne and infallible trueth of GOD. And moreouer albeit that the doctrine thereof bee high and that wee are not able to attayne thereunto by our owne vnderstanding yet will GOD neuer fayle them that yeelde themselues lowelie and apte to learne Hereby therefore wee see howe the diuell reigned altogether in the Popedome seeing they vnderstoode not what Moses meaneth in this place namely that the doctrine of GOD which is deliuered vnto men is not a hidden nor an obscure matter but open and manifest and that it is the lampe which must giue vs light and the true myrrour wherein wee may beholde the face of our GOD Psa. 109.105 and whereby wee may bee transformed to the likenesse of his glorie yea in verie deede so wee resorte vnto it with such vnfayned zeale and affection as I haue tolde you of But there are but fewe that vnderstande the thing which is heere declared and in deede the greater part of the worlde is not worthie thereof for wee see manie that doe continuallie holde on and bee deafe eared in somuch that although GOD speaketh loude and shirle yet they doe wilfully despise him Nowe then let him that is ignoraunt bee ignoraunt still See how Saint Paul skorneth all such as will needes bee wildeheaded 1. Cor. 14.38 and not submit themselues quietlie to the obedience of Gods worde Goe too sayth hee will you bee ignoraunt Then bee ignoraunt And wee see howe in an other place hee sayth that they which woulde not beleeue the trueth nor regarde the light of lyfe and saluation 2. Thess. 2. ââ must needes be cast into horrible darkenesse as we see many bee which make a ieste of GOD. When they come to heare his woorde what reuerence yeelde they vnto it It is rather a vayne curiositie GOD must bee fayne to punishe such foolke and to depriue them of the fruite which all the faithfull receyue that is to say that they submitte themselues vnto him seeking nothing but the profite by hearing Gods worde and beholding the force which it hath in woorking Now therfore when we see y t the word of God is after a sorte vnprofitable vnto many people and also a sauor of death vnto the misbeleeuing which disdaine to be partakers of the grace that was offered them ãâã 2.16 let vs not starte aside for all that but let vs heare our God and in like wise be afrayde to bee punished for our despising of such a treasure Let vs benefite our selues by the doctrine of saluation As how Euen by yeelding our selues quietlie vnto GOD as I said afore to be instructed by him who sheweth him selfe to bee a teacher of the little ones and lowlie ones and seeking nothing but to bee edified through faith in the feare of his name and in all godlinesse that wee may bee mooued to call vppon him and labour to serue him When wee be so minded let vs not doubt but that hee will vtter vnto vs that power of his which is shewed vnto vs in this text And nowe Moses addeth a comfort to them that are afflicted when they haue offended God and that hee vseth rigour towarde them and that is verie necessarie For the lande of Chanaan was as a speciall earnest pennie and pawne to the Iewes that GOD had chosen and adopted them for his people they were separated there from the rest of the worlde it was a lande that GOD had dedicated and reserued to himselfe as if hee had saide Here shal my name bee called vppon The lande of Chanaan was as it were a mirrour of the kingdome of heauen and of the euerlasting inheritaunce When the Iewes were banished from that land it was as if God shoulde haue rooted them out of his house and saide I doe refuse you and I renounce you and that was enough to bring them in dispaire On the otherside God promised to keepe them euermore with a fatherlie care and to cause them to prosper continually Therefore when they sawe themselues ouerwhelmed with many miseries yea almost infinite it was a kinde of driuing of them into dispaire yea euen into vnmeasurable dispaire as if God had forgotten them Finally GOD saide that hee woulde bee their heade and their king and that they shoulde be as a bodie gathered together vnto him Nowe when they bee dispersed vnder the Painyms and the infidels vnder the wicked and the despisers of the lawe among people vnholie and vncleane the raygning of such kinde of people ouer the Iewes made it seeme vnto them that God had forsaken them and that his whole adopting of them was lost so as they should all haue perished in their afflictions vnlesse they were comforted And that was the thing which Moses amed at Hee sheweth them
sorte as wee may bee all wholy his and hee possesse vs and euermore vpholde vs as we haue neede vntill he hath throughly reformed vs and vtterly ridde vs not onely from the imperfection of our fleshe but also from this mortall body it selfe to bring vs into the glory of his kingdome That it may please him to bestowe this fauour not onely vppon vs but in lykewise vppon all the people and nations of the earth c. On Tewsday the xxj of April 1556. The CLXXI. Sermon which is the third vpon the thirtith Chapter 11 For the commaundement which I commaund thee this day is not hidden from thee nor farre off from thee 12 It is not in heauen that thou mightest say which of vs shal go vp into heauen and fetch it vs to make vs heare it that we may doe it 13 Neither is it beyond the Sea that thou mightest say which of vs shall goe ouer the sea and bring it vs that we may heare it and doe it 14 For this worde is very nigh thee euen in thy mouth and in thine heart to doe it HEretofore in the last Chapter Moses had put a difference betwixt Gods secrets and the law saying that if wee bee learned in Gods worde we shal alwayes find such doctrine as is behouefull for our selues and for our children And in the same place hee protested that God speaketh not in such darke manner as men cannot vnderstand what hee meaneth but that he expresseth his wil faithfully to the end they should haue good and conuenient instruction to their saluation Nowe continuing his purpose he âaith farther that the Lawe which he had declared is not a secret doctrine nor farre distant from the people so as they might reply saying Who is hee that shall passe ouer the sea or who is hee that shall mount vp aboue the clowdes No saith hee the worde is set downe before thine eyes thou hast it in thy mouth and in thy heart and so is there no place at all of excuse through ignorance wherefore turne that grace to your profite otherwise there is nought else to be looked for but dreadfull condemnation before God vpon all them that continue in their blindnesse for here is that true light which shoulde guide vs in all the course of our lyfe Wee see what Moses meant in this Text euen to exhort them to whom hee had deliuered the Lawe to be attentiue to the same Now for that purpose he promiseth them that in so doing they shoulde not spend their time in vaine but that if they would apply their studie to bee edified in the worde of God they shoulde finde sufficient for that purpose On the contrarie side he pronounceth a terrible threatning against all them that goe about to shielde theÌselues with ignorance For there remaineth no more excuse after that GOD hath spoken If this were said in the time of the Lawe howe much more conueniently may it bee sayd to vs of these dayes For wee are not ignorant that God hath shewed himselfe vnto vs more familiarly than to them to whom Moses spake they had onely that which remaineth vnto vs to this day But since that time God sent his Prophets which haue more largely expounded y e thinges that were briefely and darkly mentioned in the lawe After all this the Lorde Christ our sauiour is come into the worlde and hath accomplished that which was spoken by the Apostle in the Epistle to the Hebrues Hebr. 1. â that God had spoken after diuers manners vnto our fathers but nowe lastly he hath shewed himselfe by the mouth of his onely Sonne giuing vs a final conclusion of all Prophesies and euery maner of doctrine We heare also how our Lorde Iesus sayth that many kinges and Prophets had longed to see and to heare that which his disciples sawe and heard Luke 10.24 and that they found not that fauour This also is spoken vnto vs. So then let vs marke well that the reproofe which Moses layd to the Iewes whom hee taught shall turne to our dreadfull condemnation if we profit not in the schoole of God whiles he taketh the care and trauaile to teach vs. Nowe for one point wee haue to note what is sayd here namely That the word is not hidden nor farre from vs so as wee might say who is hee that shall passe ouer the Sea who is hee that shall mount vp aboue the Clowdes By these wordes God sheweth that when his word is published it is not in vaine as it is also sayd by his Prophet Esay Esa. 45.19 Wee conclude then that the doctrine of God is not of it selfe so incomprehensible that woe haue not abilitie to conceiue it but that it is a perfect light whereby wee may beholde the way of saluation as hereafter shall be shewed It is such an orderly kinde of teaching as no body but our selues is to bee blamed if we be not edifyed as we ought to bee and so farre forth as is necessarie for vs. See here then I pray you the Testimonie which God giueth vnto his worde namely how it is not a iarring that cannot bee vnderstoode but a playne speech to the end that men might be brought vnto him by knowing what is meete and expedient for them by discerning betwixt the good and the euill Nowe seeing that God speaketh thus of his worde wee must not doubt to finde that which hee saith For otherwise we shoulde make him a lyer but hee shall be found faithfull and our selues condemned of Blasphemie Let vs marke farther that the promise which God maketh vs is infallible to the end that wee should stand fast and not wauer with any doubt or scruple if wee suffer our selues to be taught by him Then let vs but yeelde our selues teachable and sure it is that God for his parte will not suffer vs to dwell in suspence nor our mindes to wander and to goe on groping like blinde folke There is full certainetie of knowledge if wee become good scholers to God and resist him not as robbers And here a man may see the froward vnthankfulnesse of the Papistes which would make men beleeue that they should not venture to reade the holy scripture nor once be so hardy as to looke into it because it is so high and so deep a thing y t men shal be forthwith caryed away into many errors and many fancies It is very true that men doe abuse the trueth of God and we our selues doe see howe they turne the trueth into lyes But yet to impute the same vnto Gods word it were a diuelish blasphemie And therefore let vs learn that we must settle our selues wholy vppon that which is shewed vnto vs here For God himselfe dooth assure vs that in his worde we shall finde the right vnderstanding of all thinges that are expedient for our saluation Thinke we that our good God will deceiue vs Let vs therefoee abhorre the excuse which the Papistes doe holde of purpose to
dwel to nestle yea and altogether to rotte in their ignorance But contrariwise let vs trust and wholy rest vpon this promise knowing that God doth vs an inestimable good turn whensoeuer it pleaseth him to set his worde before our eyes and to deliuer it to bee preached in our eares Now then whensoeuer God giueth vs his knowledge let vs vnderstand that he will not haue such a treasure to be lost or to perish but that we should receiue it and turne it to our coÌmoditie But herewithal we haue to mark also that vntill God haue spoken and taught vs in his schoole we haue neither learning not wit but are as stray cattell and at a worde vtterly forlorne It is not therefore without cause that Moses saith The commaundement which I giue thee is not hidden from thee nor farre off so as thou mightest say Who shall goe vp to heauen Who shall passe ouer the Sea or who shall goe downe into the deepe Hereby he giueth vs to vnderstand that if God doe pluck back his word so as we know not what hee requireth of vs nor haue any testimony of his will then may wee well seeke about lyke people in perplexitie crying alas what shall we doe Who is hee that shal goe vp aboue the clowdes who is hee that shall goe downe into the deepe Who is hee that shall passe the Sea To what end There is no other instruction at all whereby God giueth vs any certaine and infallibe direction When we bee thus destitute wee bee as lost people hauing neither way nor path to leade vs we can discerne nothing Howe much soeuer men doe attribute to their owne wisedome supposing themselues discreete enough to rule themselues all their lyfe long yet are they but wretched beastes vntill God haue shewed them his will Thus much for one poynt Nowe it is farther to bee vnderstood that if GOD come not first to vs wee haue no meane to come at him Who is he that can giue vs winges to mount vp to heauen Or howe shall wee be able to passe ouer the deepe Although we had the knowledge of all secrets of nature well might we trauell all the worlde from place to place and well might we mount aloft vnto the very skyes and yet in the meane while wee shoulde want the cheefest thing of all which is to vnderstand the trueth of God for that surmounteth al the wit of man Let vs learne therefore that God in his infinite goodnesse perceauing that we haue no meane to approch vnto him giueth vs an easie accesse thither Yea and hee commeth downe vnto vs to fashion himselfe to our rudenesse and infirmitie We see how he dooth as ye would say stammer with vs for hee speaketh not in such loftinesse as might well seeme agreeable to his infinite glory maiestie but the phrase of holy scripture is grosse and rude by the which God speaketh to vs in such plaine manner as there remaineth no excuse for vs if we vnderstand him not plainely Seeing it is so let vs vse this maruailous goodnesse which God hath bestowed on vs and let vs holde vs to the same and therewithall let vs also acknowledge our owne ignorance that wee may humble our selues for the very cause why so fewe folke doe profite in the holy scripture is their owne ouerweening in that they be forepossessed with an imagination of their owne wisedome and sharpnesse of wit and so being drunken with their owne conceite they alwayes despise the worde of GOD. Let vs therefore humble ourselues for wee knowe that God nameth himselfe the teacher of the lowly and of litle ones Psal. 19. ââ Psal. 11â ââ to the ende wee shoulde not come to the hearing of his worde as people puffed vp with our owne greatnesse fondly surmising our selues to bee men of great abilitie to discerne but that our whole wisedome should consist in obeying him in considering that seeing hee hath stooped so lowe vnto vs it is not for any of vs to aduaunce himselfe And seeing wee haue no winges to mount vp aloft let vs take heede that wee attempt it not for so may wee fall and breake our neckes mount wee neuer so little But let vs marke moreouer that his promise dooth importe also a condemnation to them that haue their eares continually beaten with the worde of GOD and yet remaine hardhearted still and receiue no profite thereof at all In deede the Gospell wherein the Law of righteousnesse is conteyned is preached continually and if wee be of that sorte which S. Paul speaketh of ãâ¦ã 7. which are alwayes learning and neuer come to the knowledge of the trueth thinke we that wee bee excusable before God Surely no. It will come to passe that whatsoeuer we haue at any time heard of the worde of God the same must come to reckoning and we shall be reproued of vnthankfulnesse because great treasure shall haue perished without any benefite vnto vs. Wee shall not haue heard that Sermon in all our lyfe which God will not lay to our charge at the latter day as how How haue you profited by it Wee haue not heard one lecture that shall not bee recited vnto vs. Let vs therefore bee well aduised and whilest the Lorde is willing to teach vs giuing vs faithfull expounders of his worde and dealing so familiarly with vs let vs for our parte bee diligent to receiue it and embracing the doctrine that is deliuered vnto vs let vs shewe our selues more and more conformable to the same not alledging the obscuritie and depth of it therefore as the Papistes doe which goe about to shield them with their ignorance saying that the holy Scripture is too high and ouer deepe to bee conceiued It is true that the holy scripture is too high and too deepe but that is in respect that wee be wrapped in mistie darkenesse But it is the office of GOD to inlighten vs as wee shall see hereafter Howsoeuer the matter standeth let vs assure ourselues of this that if wee yeelde our selâes pliable to Gods direction he will instruct vs faithfully in his worde so as wee shall feele it to bee neere vnto vs. But yet is this neuer accomplished in vs vntill our Lorde instruct vs by his holy spirit together with the preaching of his worde by the mouthes of men And that is the cause why Saint Paul in the x. Chapter to the Romans sayth that this sentence is to bee applyed to the Gospel At the first sight it woulde seeme that S. Paul tooke it contrary to the meaning of Moses And for proofe thereof doth not Moses in this place speake of the Law Hee saith The commaundement which I ordayne for thee this day In saying this day hee speaketh of his office Nowe his office was to bring the Lawe and to publish it It is sayd in the first of Iohn that the Lawe was giuen by Moses but grace and trueth were giuen by Iesus Christ It seemeth not then
certaine that euerie of vs woulde followe this Principle and the seede which is in vs namely That forasmuch as there is but one God therefore we ought to worshippe and serue him Let men bee as wicked as they list and let them striue as much as they can to extinguish al manner of light that they may haue no more reason in them as we see many doe whose whole delight and indeuour is to make themselues verie beastes yet doeth this remaine still engrauen in them That there is a God which ought to be serued What shall become of vs then if we seeke him not as we ought to doe Againe see we not the worlde howe it is so farre out of course that there is nothing but confusion throughout all and that thereuppon euery man goeth astray Whereof commeth it say I that we bee so witlesse as to follow the wicked trade of other men and yet bee compelled to condemne the same Euen of this that wee turne away our heartes backe that is to say that euerie of vs wrappeth himselfe in wilfull blindnesse and euery of vs setteth himselfe backe notwithstanding that we haue beene taught the contrarie For albeit that it is true without exception that all they which turne away from the truth doe it of a certaine wickednesse yeâ notwithstanding we bee double folde the lesse excusable when wee haue bin taught by the word so as God hath shewed himselfe vnto vs familiarly Therefore when we heare this saying of Moses wee must apply it to our vse For we see how our Lorde hath shewed vs the way of saluation by his Gospel wee see how he continueth it still from day to day what will become of vs then if wee stray away Wee shall not bee as the Turkes or as the verie Papistes but it shal be vpbraided vs that wee haue turned our heartes backe and that where as God had set vs in the good way and reached vs his hande to guide vs wee haue beene frowarde and woulde not hearken to the thinges which hee tolde vs and that all this wee haue done of wilfull malice Yea and Moses addeth yet an other worde saying If thou bee driuen to serue straunge Gods He sheweth that men be driuen with a certaine furie or frentikenesse when they cannot finde in their heartes to submit themselues to God to bee wunne vnto him by his worde Needes then must there bee a dreadfull rage in this case and that Sathan worketh after a horrible manner when men bee so farre out of order Wee haue seene in the fourth Chapter Deut. 4.19 howe hee saide Looke well to thy selfe that in beholding the sunne and the stars thou be not compelled to worshippe them and to make them ydols There Moses sheweth that men woulde neuer runne out to ydolatrie vnlesse they had some outrageous prouocation within them to driue them thereunto as if they were out of their wittes For were men well aduised setled in their wits as they ought to bee they woulde certainly come to their God And therefore wee bee double guiltie when hauing turned away from our GOD and drawen backe our heartes through wilfull malice and stubbornenesse ouer and besides that wee haue beene caried with such a raging moode as wee cannot bee tamed neither can any repentance take place in vs neither will wee bee ruled by reason but we behaue ourselues like folk that are straught or rather starke madde And hereby wee ought to take warning to mistrust all our affections and to bridle and imprison all our wittes seeing wee bee so lightly withdrawen from God and turned away to become backeslyders If men giue themselues libertie what followeth but that their heart will quickely bee turned backewarde When wee shoulde walke vprightly wee make it difficult to goe one step but if it come to backeslyding wee flitte away like water there is nothing in vs but slippernesse Therefore must wee holde our selues as captiues knowing well that if wee haue neuer so little libertie wee bee straight way gone quite from our God Moreouer when men doe so beleeue their passions they must needes become like madde beastes neither reason nor equitie may beare sway there is no more vnderstanding in them and to bee short they are become brutish of their owne accorde Seeing wee bee warned of these thinges let vs learne so to fight against all manner of excessiue lustes and against all the appetites that boyle within vs as GOD may gouerne vs quietly and wee bee readie to follow which way soeuer he calleth vs. Now after that Moses hath spoken so he addeth that albeit that the people haue passed Iordan and become to the possession of the land yet they shal not enioy it for euer Here our Lorde declareth vnto vs y t if he beare with vs for a time wee may not thereupon fall asleepe nor perswade our selues that wee bee at peace with him as the hypocrites do who vnlesse they be pinched with miserie and that God doe pursue them roughly doe alwayes make their market after their owne deuise Well say they God must needes loue mee for I am at myne case and thereupon they flatter themselues And whereas they do but mocke God they thinke that hee seeth it not a whit To bee short the blessinges that God bestoweth on them they turne as it were to a shrowding sheete of purpose to keepe God from espying any whit of their life And thus they bleare their owne eyes make them selues pastime good cheare as though they shold neuer come to reckoning And that is too common a fault Now Moses sayth vnto them here Albeit your God doe at this present time bring you into the lande which hee promised you and that you passe ouer Iordan where God will shewe his power euen in drying vp y e Iordan as hee did in drying vp the read sea where your enimies were vanquished put to y e foyle insomuch that when you were like to haue bin stopped from entring into your inheritance yet notwithstanding al those lettes were ouercome For as much therfore as you see such fauour of God beware that you sleepe not in the meane whyle but walke in his feare for he can as well driue you out of that land as he doeth at this present bring you into it To be short whensoeuer we haue receiued any fauour at Gods hand we be exhorted to vse it in such wise as y e same may be an occasion vnto vs to serue him so as wee conceiue courage to yeeld ouer our selues to his obedience for least we be bereft therof againe either early or late for playing the wylde beastes for dealing stubbornly after that God hath made vs fatte ãâã 32.15 according as wee shall see in the song of Moses Moses hauing spoken so vseth a greater vehemencie saying This day I call heauen and earth to witnesse that I haue set before thee life and death blessing and cursing The same in effect was spoken afore
off but the matter resteth onely in receiuing it when it is set before our eyes But as touching the cause and how God gouerneth vs by his holy Spirite that was treated of yesterday shewâng that the same is done by his word notwithstanding that it is vttered vnto vs by the mouthes of men Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes beseeching him to make vs feele them more and more yea and to mislike them and that wee may bee to reformed to his obedience as we may couet nothing but to dedicate our selues wholy to his seruice vntill that being quite dispatched from our olde Adam wee bee fully reformed by his righteousnesse And so let vs all say Almightie GOD heauenly father c. On Thursday the xxiij of Aprill 1556 The CLXXIII Sermon which is the first vpon the one thirtith Chapter THen Moses went and spake these wordes vnto all Israel 2 Saying vnto them This day am I sixe score yeres olde and I can no longer goe in and out And the Lorde also hath sayde vnto mee Thou shalt not passe ouer this Iordan 3 The Lorde thy God will passe ouer before thee It is hee that shall destroy this people before thy face and thou shalt possesse them Iosuah is hee that shall goe ouer before thy face euen as the Lorde hath spoken 4 And the Lorde will doe vnto them as hee did to Sehon and to Og the kinges of the Amorrhytes and to their countries the which hee hath destroyed 5 And the Lorde will deliuer them before thee to the intent you may doe vnto them according to all the commaundement which I haue commaunded you 6 Be of good comfort and take courage feare not neither be dismayed before their face for the Lorde thy God goeth with thee hee will not leaue thee nor forsake thee 7 And Moses called Iosuah and sayde vnto him in the presence of all Israel bee of good comfort and take a good heart to thee for thou shalt goe in with the people into the Lande which the Lorde hath sworne to their fathers to giue them and thou shalt diuide it vnto them for their inheritaunce 8 And it is the Lorde that goeth before thee it is hee that is with thee hee will not forsake thee nor leaue thee therefore haue no feare nor dread HERE it is shewed vs howe Moses was not coÌtented to serue God the people vnto y e which hee was apointed all the days of his life but also did his endeuour that the remembrance of the name of God might continue among the people and also that all things might be gouerned accordingly euen after his death Also hee gaue them to vnderstande that Gods calling of him was not to the ende that the people should bee so entreated for a certaine time but that as the lawe was giuen for a witnesse that God had chosen the children of Abraham so hee would guyde them euen to the comming of the Redeemer according whereunto hee went through with his calling That is the very thing which we haue here chiefely to obserue when Moses by the commaundement of God ordayned Iosuah to bee his successour to gouerne the people And therewithall hee sheweth that hee had faithfully trauayled all his life and that it was not for any want of good will that hee gaue ouer the charge that was committed vnto him but because hee was altogether forworne with weakenesse For if Moses shoulde haue withdrawen him to bee at rest the people might haue beene in dout and also much discouraged thereby but whereas hee declareth that hee neuer ceassed vntill hee had finished his course therein hee sheweth the way and example vnto all men that none ought to turne heade but that so long as God doeth prolong their liues they ought to goe on foorth whither soeuer hee calleth them and to bee firme and constant without swaruing aside or changing Moreouer hee sheweth vs that wee must not shrinke away for any mans death because God continueth euermore in his state And although y t they by whom he meant to be serued doe perish yet must not his right be thereby diminished and that is a poynt worthie to be remembred For wee see what happened in that people notwithstanding that they had beene forewarned thereof yet fell they away after the death of Iosuah and God was driuen to afflict them by the handes of their enemies to bring them backe againe But felt they once agayne the fauour of God By and by they fell to their olde byasse againe and remembred not a whit that they were deliuered but returned to their idolatrie againe 1. Samuel ãâ¦ã The booke of the Iudges is full of these thinges When God had raised vp Samuel who was the excellentest of all others yet could not they abyde him but desired a king and the State was fayne to bee changed after their appetite Wee see therefore that this people were so wretched that they continued not any longer in the seruice of God nor in the obedience of his lawe than a man of courage and stoutnesse had the gouerning of them Therefore it is sayde here that although Moses was olde and short lyued yet was it not for them to looke eyther this way or that way but to consider that the liuing God had chosen and elected them for his people and promised them to haue care of their welfare and that seeing hee had taken them into his sauegarde hee woulde neuer forsake them so they did sticke vnto him and were faithfull vnto him and turned not away And thus wee may gather a good admonition out of this place that is to saye that hauing both our eyes and our wittes fastened vppon the worde of God wee must haue a right continuance in y e faith albeit that things do change as touching the worlde In deede if wee haue good folke to leade vs wee bee so much the lesse excusable if wee profite not thereby For if God stretch out his hande vnto vs and giue vs gouernours which bee as his messengers edifying and gouerning vs faithfully it is good reason that wee shoulde strayne our selues somuch the more for wee haue one generall rule to cause the meanes that God giueth vs to bee auaylable euen by turning them to our profite It is a singular thing when hee giueth vs such men as haue the vertue of his holy spirite which also bee so endued with whatsoeuer is for our benefite as wee may vnderstande that hee offereth him selfe vnto vs in their persons It behooueth vs I say to bee so much the more moued at such times to serue God But howsoeuer it bee let vs content our selues with the doctrine and albeit that men do dye and fayle vs let vs neuerthelesse vnderstande that God is alwayes the same ãâ¦ã 12. ãâ¦ã and that his trueth cannot change For it is sayde of men that they bee but a shadowe but the worde of GOD continueth
giue ouer himselfe to all manner of loosenesse as some are seene to do or rather as the common manner is that as soone as GOD giueth men that which they doe long for and desire they become drunken and doe lose both wit and reason if a man say I doe then ouershoote himselfe after that fashion when GOD dealeth with him so gratiously is not his sinne so much the more haynous Yes certainely That is the thing which Moses meant to declare in this place where he sayeth They shal come into the Lande which I haue promised them there will I sustaine them there shall they bee filled and made fatte and then will they turne away after straunge goddes By these woordes we are made to vnderstande that the more our Lorde maketh vs to feele his fauour and fatherly goodnesse the more ought we to be allured to rest wholly vppon him that hee may possesse vs and the more ought all our wittes and affections to bee stayed vppon his loue so as the diuell may not finde any breach nor gap open to deceyue vs for so much as GOD hath so wonne vs vnto himselfe That is the instruction which we must learne by this text otherwise the complaynt that GOD maketh against the Iewes by his Prophet Ieremie shall lyght vppon vs. ãâ¦ã 25. My people sayeth he what haue I doone to thee Heere GOD entereth into disputation with the people bycause they were so defiled with Idolatry and had peruerted all together Goe to saith hee let vs nowe pleade together my people what haue I doone to thee that thou shouldest complaine I haue brought thee out of the lande of Egypt I haue stretched out my mightie hand to deliuer thee from thence I haue ledde thee and directed thee I fedde thee in the wildernesse I caused Manna to come from heauen I gaue thee the foode of Angels and when thou wast come into the lande which I had promised thee I fought against thine Enemies and I gaue thee victorie against them all But these bee not the cheefe matters I haue moreouer giuen thee my Lawe which is the couenant of lyfe and saluation I haue giuen thee my Sacrifices to the intent thou shouldest haue a Testimonie that it is not without cause that I would haue you to my selfe Also I haue made thee to finde so great riches of my bountie that it is impossible to value the benefites which I haue bestowed on thee and doest thou nowe fall to despising me and to breaking thy fayth and to turning away after straunge Gods Is this the recompence that I looke for If a man doe plant him a vine and tend it he meaneth to eate and drinke the fruit thereof And if the vine do yeeld a strange and a bitter fruite to choke the maister withall what wil come of it Deserueth not such a vine to be quite plucked vp Let vs therefore bethink our selues and not tarie till our Lorde accuse vs to haue greeued his holy Spirite but let vs turne this text to our profite And for as much as we knowe by experience that he is a liberall father vnto vs let it mooue vs to soften our hearts how heard soeuer they bee that wee may learne to giue ouer our selues wholly to him Thus ye see whereto this Text ought to serue vs where it is sayde I will set them in the Lande which I haue promysed to their fathers they shall bee nourished there and made fatte and they shall turne away vnto straunge gods And therefore seeing that GOD maintaineth vs let vs suffer him also to guide and gouerne vs vntil he hath brought vs to y t eternal inheritaunce which he hath promised vs and which we looke for Yet moreouer hee saith that this song shall aunswere them as a witnesse because it shall neuer depart from their mouth Hereby we do see how it is our Lordes will y t his word should serue not to some one vse onely but also for a continuall instruction euen vnto the end that the fathers should conuey it ouer to their childreÌ And the chiefe succession which we ought to leaue to them that come after vs is that when God hath once vttered his will vnto vs wee must beware that it be not buried so as none of vs bee so fond as to hold himselfe contented with his owne only knowing thereof as though the light of saluation ought to die with vs but rather that they which come after vs may inioy it also And therfore when we our selues haue knowen God and haue had his trueth preached among vs wee must to the vttermost of our power indeuor that it may continue after our death and that our children may come to receive y e doctrine which we haue followed And if the word of God slip away and men think not thereon as it is come to passe in the Popedome as it was afore time it commeth of their owne leawdnesse and they must needes yeelde a reckoning for their disanulling of so great a benefite Wee see that the law was lost for a time amongst the people of Israel and this song was out of the mouthes of both great and small but yet God at the last did not suffer the people to continue in such ignoraunce but it was his will that the Lawe was founde and that the people came with great solemnitie to receiue it and hee tolde them that they were woorthy of blame for defacing the doctryne of Saluation and therefore hee willed them to repent Nowe seeing it is so as I haue already touched when GOD hath once taught vs his will let vs learne as I sayde afore not onely to profite therein for the present tyme or for the tyme of our owne life but also to procure as much as in vs lyeth that our Children after our death may still enioy the same Religion and that the name of GOD may euer bee had in remembraunce And although there be many that cannot profit themselues thereby yet shall it turne to their condemnation and God shall not fayle to bee glorified For surely Moses speaketh in this place not onely of Gods elect and of such as were the true seede of Abraham but also of such as were willing to take profite by the lawe and were not altogether reprobates For seeing it was Gods will that this song should bee in their mouthes thereby wee ought to be so much the better aduertised that our Lord doeth oftentimes leaue his worde to the worlde to bee a message and a testimonie of his loue and goodnes howbeit not for the saluation of all men but for the condemnation of the greater part Wee see that euen among the Heathen there remained alwayes a remnant of the trueth wee see such sentences vttered by the heathen as it is impossible for a naturall man to thinke the least of them which they haue alleaged By what meanes then did they it It was Gods dooing who brought them so farre foorth to their greater
condemnation and at the last day they shall full well be brought in minde of it againe Nowe if we haue the word of GOD which ought to bee a much more familiar instruction to vs and that God constraineth vs to haue our eares beaten therewith and to bee able to talke thereof if wee make none account thereof but walke altogether contrarie to it so as it may seeme that wee haue conspired to prouoke the wrath of GOD against vs Alas how dreadfull condemnation is readie for vs Therefore let vs looke well to our selues and let vs consider that our Lorde doeth often times leaue his worde in the mouth of men not to the intent they should be instructed thereby to their profite for they be neither worthie nor capable thereof bycause of their malice and rebellion but to the intent they should haue the lesse excuse at such time as they must condemne themselues and when this sentence is to bee executed vppon them namely Thou wicked seruaunt I condemne thee Luke 19.22 yea euen by thine owne mouth Let vs therefore take heede of that and let vs make such confession of Gods trueth as the same may proceede from the roote of our heart and be a good Sacrifice and so consequently turne to our saluation as Saint Paule sayeth in the tenth Chapter to the Romanes Rom. 10.10 which was alleaged by mee not long sithens Thus must the woorde of GOD bee alwaies in our mouth not to condemne vs in such wise as wee may sit rucking still continually in our filthinesse but to condemne vs in such wise as wee may bee touched with repentaunce and vtterly mislike of our sinnes and flee vnto God to obtaine fauour at his hand yea euen in such wise as he may rule and gouerne vs by his holy spirit and from hencefoorth bee glorified in all our life Nowe let vs fall downe before the Maiestie of our good God with acknowledgement of our faultes beseeching him to vouchsafe more and more to giue vs a true vnderstanding and feeling of that which wee haue deserued so as wee may bee altogether cast downe in our selues and lay away all glorying of our selues and that our whole resorting for refuge may bee alonely to his goodnesse and that in the meane whyle we may sigh vnder the burthen of our flesh for so much as wee bee so ouerloaden that wee are not able to come to him with so pure affection as we ought and that he will augment the graces of his holy spirit vntill he haue rid vs quite and cleane of all maner of vices and imperfections and renewed vs after his owne image so as we may forsake all thinges to giue our selues vnto him and that renouncing this present world we may labour to attayne to the inheritaunce of the heauenly life That it may please him to graunt this grace not onely vnto vs but also to all people and nations of the earth c. On Wednesday the vj. of May 1556. The CLXXVII Sermon which is the fifth vpon the one and thirtith Chapter 22 And so Moses wrate this Song the same day and taught it the children of Israell 23 Then hee commaunded Iosuah the sonne of Nun and sayde bee strong and of good courage for thou shalt bring the Children of Israell into the lande concerning the which I haue sworne to them and I will bee with thee 24 And it came to passe that Moses finished his wryting of the woordes of this Lawe in the booke so that hee made an ende 25 Then Moses commaunded the Leuites that bare the Arke of the Couenaunt of the Lord saying 26 Take the booke of this Lawe and lay it in the side of the Arke of the Couenaunt of the Lorde your God that it may bee a witnesse agaynst thee 27 For I knowe thy stubbornnesse and thy stiffe necke beholde whyle I am yet a liue with you this day you bee Rebelles agaynst the Lorde how much more then will you be so after my death 28 Cause all the Elders of your Trybes and your Rulers to come before me that I may vtter these words in their hearing and that I may call both heauen and earth to witnesse against them 29 For I knowe that after my death you will bee corrupted and fall away from the way that I haue commaunded you And finally euill will come vppon you bycause you shall haue doone euill in the sight of the Lorde by prouoking him to anger through the workes of your handes 30 So Moses spake the words of this song in the eares of all the congregation of Israell vntill he ended them WEe haue heere before already seene howe Moses exhorted Iosuah whome GOD gaue him to bee his successor And therein wee haue seene also that he was contented to haue serued God during his owne lyfe time and that hee was not grieued y t another was reserued for the charge which was more excellent than that which had beene committed vnto him For the chiefe matter was to put the children of Israel in possession of the heritage that God had promised them Moses is remoued from that honor and GOD tolde him that it was to shame him withall bicause he had not glorifyed him when the people stroue at such time as they asked water to drinke God sayd that Moses behaued not himselfe constant ynough at that time ãâ¦ã 10 and therefore hee punished him and would not that hee shoulde put the people in possession of the land of Chanaan Nowe see with what patience Moses did beare this chastisement which God layd vppon him In so much that although Iosuah was appointed in his place yet hee was not a whit mooued thereat with enuie or euill will but did rather exhort him desiring nothing but that such a man might be set vp as should maintayne and preserue the state of the Church Hereby we are taught that although God doe pardon our faultes yet neuerthelesse if it please him to send vs corporall punishments to the intent wee shoulde the rather humble our selues and not spurne against his power but stoope to it and yeelde our selues altogether obedient surely it is conuenient for vs as he knoweth verie well And therefore let vs suffer our selues to bee gouerned by his hand as it is the generall rule that we must obserue in al the punishments that God doeth send vs. And by the way wee are also to marke that the zeale of the honour of God and of y e welfare of his Church ought to beare rule in vs so as none of vs doe couet to bee in high degree and to mount aboue his neighbours but bee contented that God doe conduct vs by the meanes of men and that hee choose such instrumentes as it pleaseth himselfe For so hee may alwayes haue the soueraintie and the Church prosper let vs reioyce therein and let no man haue regarde of himselfe Moreouer wee are to call to rememberaunce that when Moses meant to encourage Iosuah hee assured
and you haue abused that grace of mine I haue required to be serued and honored of you and you haue done mee all the shame ye coulde deuise you haue borne yourselues in hande that I was tyed vnto you and that I was of necessitie to continue a father towardes you without ceassing notwithstanding that you played the rebellious children against mee But nowe will I giue you ouer for such as you be doe the worst yee can and at length yee shall finde what it is to haue forsaken mee I will hide myselfe from you that is to say I will giue you ouer In steede of maintaining and defending you as I haue done heeretofore I vtterly renounce all acquaintaunce with you See nowe what your state shall be and I also will see what your ende will bee that is to say it shall bee perceiued in what plyght men are when I haue no longer care of them GOD then speaketh heere not so much of his owne knowledge as of that which shall be seene and perceiued in the ende by experience For as I sayde afore GOD is not to bee taught by the chaunge of thinges for all thinges were present with him before the making of the worlde but heere he declareth that when folke are so forsaken it will appeare by them that all the happinesse of man consisteth in beeing preserued by GOD and that on the contrary part they bee most wretched and vnhappie when God hath giuen them ouer And hee addeth the reason It is a fickle and frowarde generation Children in whome there is no trueth The first worde that Moses vseth heere commeth of a verbe which signifieth to turne and returne And so it is as much as if he shoulde say It is a generation of wickednesses for he vseth the plurall number and it importeth as much as if he should say It is a frowarde and cursed generation or else a mutable and chaunging generation and whereof there is no holde nowe heere nowe there whereby is vttered not onely the vnconstancie but also the disloyaltie of that people He addeth that there was no stedfastnesse in them The worde betokeneth vprightnesse whereby is meant both loyaltie and faithfulnesse To be short GOD declareth heere that he hadde tryed his people too much and that in the ende it appeared that there was no vprightnesse in them but all manner of treason and trecherie Forasmuch therefore as hee founde such leaudenesse in them hee sayeth hee will hyde himselfe from them But we must call to minde againe what I haue sayde afore to witte that for a time GOD may fauour vs and beare with vs and spare vs though we deserue to haue rigour towardes vs but when hee is so patient it is to make vs diligent in examining our owne faultes and to call our selues dayly to account and to looke neerely to the thinges which are to bee found fault with in vs. Also let vs marke well the saying that hath beene alleadged out of Saint Paul howe that God allureth vs to amendment by gentlenesse Rom. 2.4 when hee punisheth vs not at the first according to our deseruinges Sith the case standeth so whensoeuer God sheweth himselfe fauourable and gratious towardes vs let euery of vs consider howe hee hath liued and if we haue abused the benefites which he hath bestowed vppon vs let vs condemne ourselues for it and be sorry for our sinnes and returne to him with such sorrowe as may appeare to bee vnfained That is the thing which we haue to remeÌber in the first place But if we will needes discharge ourselues by flatterie to take leaue to doe euill then must hee needes execute his vnreuocable sentence of hyding away his face from vs after he hath borne long ynough with vs and of seeing what will become of vs and he must needes let vs rotte in our wretchednesse forasmuch as we could not abide that hee should reach out his hande to helpe vs. And in any wise let vs marke that GOD can not away with hypocrisie in men for among other thinges he requireth soundenesse and trueth in vs that our conuersation shoulde bee vtterly voide of all dubble meaning and that we should not be dissemblers before him True it is that our nature is full of fainednesse as we see howe Ieremy reporteth of mans heart Ier. 16.16 that it is frowarde and besnarled with all naughtinesse and that it is euen as a bottomlesse pit And therefore we must chaunge if wee will haue God to admit and allowe vs for his children and wheras we be inclined to euill so as there is nothing but bitternesse and hardnesse of heart in vs we must pray vnto God to indewe vs with his holy spirite who is the spirite of constancie and to ridde vs in such sort from all our naughtinesse and vnfaithfulnesse as we may walke on before him in pure and vndefiled soundnesse Thus yee see what we haue to remember vppon this place Nowe it is saide further That forasmuch as the Children of Israell had prouoked GOD to iealozie by the thing that was not god and prouoked him by their leazinges through the superstitions which they hadde deuised he also would prouoke them by a people which was no people and moue them to iealozie by a Nation that was no Nation Heere GOD speaketh againe after the manneâ of men like as if a man seeing his wife so wicked and leaudely giuen that he could not restraine her should say Well I must needes diuorce her and to doe her the more disgrace I will take some chamber-mayde in her steede to occupie her place Now then if a wife haue liued in honorable state with her husbande and afterwarde behaue her selfe so naughlily and stubbornely that hee casteth her off and thereuppon taketh some poore wench that was of no estimation and vseth her as his maried wife his former wife will take the more spyte and griefe at it as who woulde say What Shall such a one nowe occupie my place Must I be thrust out for her Must I be pointed at with euerie mannes finger and bee shamed and ill spoken of euerie where After that manner is this text to bee vnderstoode For thus doeth GOD vtter his minde What They haue prouoked mee to Iealozie by the thing that is no god I am the liuing GOD and besides that they ought in reason to take mee for their father because I haue shewed my selfe so towardes them declaring howe deerely I loued them in that I haue preferred them before all other Nations of the worlde and yet hereuppon haue they forged Idolles But there is but one GOD and therefore when men turne away from him they must needes forge ydolles after their owne imaginations Thus haue they prouoked me to ielozie by the thing which was not god And afterwarde he addeth their vanities As if he shoulde say If a man marke what their superstitions are and whereon they bee grounded he shall finde them to be nothing else but
declared heretofore and he confirmeth it with an othe For this speech to lift vp the hand to heauen is as much to say as to Sweare not that God can lift vp his hande after the manner of men for besides that hee hath no hande there is nothing higher than his maiestie but it is a figure taken of the custome among men and wee knowe it is verie common in the holie scripture Because we comprehende not God as he is in deede but finde him to be a thing farre passing our reach therefore is hee fayne to applie himself to our rudenesse Euen so in this text he saith that he will lift vp his hande that is to say that hee will sweare Now there is no need that God shoulde sweare For the cause why we haue othes among vs is our owne naughtines There is so much craft and suttletie among men as is pitifull to beholde They bee fleeting they bee full of lightnes and vnconstancie and it is harde to bring them to vpright dealing In these respectes and for that wee be so giuen to deceitfulnes othes are faine to bee ministred to vs But Gods swearing is for our infirmities sake And truely wee bee greatly to blame in this behalfe in that we compell God to sweare For nothing is more peculiar to him than trueth and if hee had not that hee were not God Seeing then that hee is the infallible trueth it selfe if when hee hath once spoken wee stand doubting still and examine whether it bee so or no can there bee a more horrible blasphemie than to call Gods trueth in question after that fashion Is it not all one as if wee woulde bereaue him of his verie beeing And yet for all that wee see howe men stande as in a mammering when God speaketh to them For if hee threaten vs wee make no account of it If we were throughlie perswaded that all that euer proceedeth out Gods mouth is of such certaintie as there ought to bee no replying against it truely wee woulde tremble and quake out of hande for feare as soone as hee threateneth vs but wee know how hardhearted wee be in that behalfe On the other side if our Lorde promise to bee mercifull to vs when wee haue done amisse and intreate vs as his children and call vs to the hope of euerlasting saluation wee bee so tangled in this worlde that euerie thing of nothing holdes vs backe and we despise the inestimable benefites which God offereth vs. Wee see then that men do not the honour to God to count him faithful For then woulde they holde themselues wholie to his worde they woulde bee touched to the quicke yea they woulde quake at his threates and they woulde set all their ioy and delight in his promises That is the cause why GOD warranteth and confirmeth his worde with an othe Nowe in this case as I saide afore wee our selues are much too blame seeing that God is faine to yeelde to such condition as to abace himselfe as though hee were a mortall creature to the entent hee may winne vs and that wee may no more wander away but bee fully perswaded in our selues that this speaking to vs is in good earnest Seeing then that our Lorde is faine to frame himselfe vnto vs after that fashion thereby wee see our owne malice and frowardnesse and yet doth God beare with vs in y t case But when he sweareth it is as much as if we sawe heauen and earth shaken nature changed the Sunne darkened and all the starres bereft of their light And therefore if wee bee not touched with y e othes which God maketh after y t maner it is certaine y t the diuel hath as it were bewitched vs and that wee bee become starke blockes or rather that wee be horrible and vglie monsters Therefore let vs benefite ourselues by the othes which wee reade in the holy scripture And when God sweareth that he will bee auenged at his enemies let it abashe vs as though we sawe his vengeance and wrath take effect out of hande and as though we sawe him readie and in a forwardnes to execute the thing which hee hath vttered with his mouth And when he sweareth that hee will be friendly to vs and take vs for his children confirming with an othe the heauenlie heritage which hee hath promised vs ought not the doing of those things to assure vs to withstande all temptations Although Satan and the flesh tempt vs to distrust yet notwithstanding let vs set this for a shielde against them and say No seeing that God hath sworne shall we doe him such wrong and dishonour as to cal the truth of his word in question Let that bee far from vs. That is the thing which wee haue to note in this text where God saith that he will lift vp his hande to heauen and say I liue And he sweareth by himselfe accordingly as the Apostle toucheth it in the sixt to y e Hebrewes When we sweare we call God to witnes as our Iudge if we lie Hebr. 6.13 But it is not so with God he cannot finde a greater than himselfe to sweare by He saith therefore I am aliue as if he should say Nay whosoeuer he be that holdeth not himselfe to the sentence which I doe nowe pronounce he derogateth my glorie as much as if he meant to abolish me quite and cleane and to declare that I am no more God But if I be God it must needs be perceiued in the execution of the thinges which I doe nowe speake I am contented that men shall hencefoorth take mee but for an idol or a deade thing if they finde not my sayinges true in deede When God speakes after that fashion ought it not to make the haire to stande vp vppon oâr heades if wee esteeme not his worde to be verie certaine Yes And so we see my former saying yet better confirmed namelie that it is not for vs to replie any more when God hath once spoken but wee must take the matter to bee out of all crie as though wee sawe the thing alreadie done before our eyes But let vs see nowe whereat God amed for it is certaine that hee sweareth not but for our welfare It is not for his owne sake hee taketh neither good nor harme by it but hee hath regarde of vs. And in token thereof hee saith That hee will whet the edge of his sworde that it shall bee as a flaming sworde and that hee will take Iudgement in his hand that is to say that he will hold his assises to shewe himselfe to bee the Iudge of the worlde and that as then all his enemies must bee confounded and all aduersaries bee brought to nought And whereas God speaketh here of the edge of the sworde we must not imagine that hee vseth any material sword for that cannot agree to him but wee knowe hee hath all sortes of punishmentes to chastice men withall as seemeth good to himselfe For in verie deede all
doctrine is not vnprofitable to vs. And ought not this to prouoke vs to fight against all such imaginations as trouble our mindes and make vs to wander away Yes and so wee see how greatly this exhortation ought to preuaile with vs considering that we be so fickle minded and lightheaded as experience proueth Nowe after this Moses sayeth that the people must commaund their children Heerein it is shewed vs that it is not ynough for vs to profite euery man himselfe in Gods schoole but that when we our selues haue learned we must also indeuer to bring others into the right way of saluation specially wee to whom God hath committed the charge of such as want learning and instruction As for example fathers and mothers shall yeeld an account for their Children bicause God giueth them with this condition that they shall be brought vp in his feare Lykewise Maysters and Mistresses haue to aunswere for their menseruauntes and womenseruauntes and if they âay the brydle in their neckes they must not thinke that our Lorde will let their negligence scape vnpunished Therefore let vs take warning by this text that such as haue children must haue a care to teache them and to make it knowen that God is the father of all their whole ofspring if they themselues wil be taken to bee the children of God Lykewise they that haue menseruauntes and maideseruauntes must vnderstand that their house must bee so dedicated to the seruing of God as he may haue all souerainty in the same After that maner ought we to take paines in the behalfe of those which are committed to our charge For the more we see that the world fayleth in that behalfe the more carefull ought wee to bee to doe our duetie therein For it wil bee no excuse for vs to alleage y t it was a common vice but it will rather turne to our sorer condemnation bycause one corrupteth and marreth another Nowe then let vs learne to haue the zeale that is commaunded vs here namely that where God hath graunted vs the grace to be drawen to y e knowledge of his truth then to consider that we must also indeuour to make all other men partakers thereof that after our death Gods word may haue his course still and not be buried with vs. For wee bee mortall creatures and as touching this world we doe but passe away and that very swiftly But we knowe that Gods truth indureth for euer Esa. 40.8 and therefore wee must so deale as that Gods woorde may continue and bee knowen and bee receiued of men from hand to hand euen after that wee be departed out of this worlde And those which haue any charge ought to bende themselues cheefely heereunto according to this saying of Saint Peter concerning the same matter I will cause you sayeth he to haue a remembraunce of my doctrine after that God shall haue taken mee out of this worlde 2. Pet 1.15 Although I liue not to speake to you any more with my mouth yet to discharge my duetie I must so deale y t when my mouth shal be shut and I shal be no more conuersant with you heere belowe to teach you yet the same doctrine which I haue brought vnto you may haue his course still so as you may keepe it to your benefite and edification For although fathers and mothers bee bounde to teache their children and maisters and mistresses to teache those that are vnder them and likewise the ministers of Gods woorde according as the Lorde hath called them to speake in his name are bounde to shewe the right way and to giue good example to other men yet notwithstanding we ought all generally to indeuour that all folkes may hearken to God and receiue his word and that not for two or three dayes onely but for euer Thus yee see to what purpose Moses hath saide heere that Fathers must trayne vp their Children in all the woordes of the Lawe Nowe hee saieth consequently To doe them and keepe them Heere Moses repeateth that which hee had spoken afore namely that our Lordes speaking vnto vs is not to the end wee shoulde alowe of his sayinges and confesse the same to bee true rightfull and iust but to trye our obedience Gods word then must reforme our lyfe for to that end and purpose is it spoken vnto vs. Neuerthelesse wee see howe many a one doe thinke themselues well discharged when they haue but ducked downe with their heades in token that they gainesaie it not And they thinke GOD to bee beeholden to them if they blaspheme not his doctrine and shewe not themselues to bee enemies to it but confesse the same to bee good and holy for they wilnot haue GOD to vrge them any further But that were too easie a market For if GODS woorde were preached but onely to the ende it shoulde bee receiued and confessed with the mouth to what purpose shoulde it serue when in the meane while euerie man might take the brydle in his necke and liue as though wee neuer had any rule of GOD Were it not an vnhallowing and defiling of the holy thinges and a disfeating of the power of GODS woorde Let vs beare well in minde therefore that if wee come hither to Sermons and yet continue still lyke our selues so as our lyfe bee not aunswerable to that which hath beene taught vs heere wee shal be dubble to blame bycause it is but a mocking and skorning of the doctrine of saluation when wee let it slip away and haue but our eares beaten with it without any touching of our heartes or any reforming of our liues thereafter What is to bee doone then Wee must vnderstande that GODS woorde is not named a Garde without cause for as much as men are lyke wretched beastes without discretion vntill God haue shewed them howe they ought to walke Yee see then that it is our Gard or defence And therefore if wee keepe Gods word we also shal be kept and garded thereby and we shal haue our bonds certaine so as we shal neuer erre while we liue and moreouer we shall haue wisedome to iudge betweene good aud euill And that is the cause why Moses saith Let your children keepe the woorde and againe let them obserue it True it is that wee can neither keepe Gods woord nor doe it vntill hee haue written it in our heartes But Moses presupposeth that God will shedde out his holy spirite vppon the people so they shut not the doore against him but bee readie to receiue the grace which our Lorde had promised them as wee haue seene heretofore ãâã 30.14 where he sayth Behold the worde is nygh thee in thy mouth and in thy heart And not without cause doth Saint Paul say that this worde is the same which is preached in the Gospell ãâã 10 16. bycause Gods speaking there is not to make a noyse in our eares onely but also to ingraue the doctrine in our heartes by his holy spirit which
they were not so greatly dismayed but that they had still an affection to serue God And soothly we shal diuers times see Gods seruauntes sore shaken and y t forasmuch as they be men they be moueâ when there commeth any great tempest but yet for all that they do not vtterly quaile Euen so stoode the case with Moses and Aaron And for that cause is it saide in this place Thou trieddest him in Massa thou madest him to striue or contend at the waters of Meriba And in that respect did I say that this might be taken as though Aaron were taunted for not being obedient ynough vnto God at Meriba and for that hee sanctified him not by indeuouring himselfe as he ought to haue done Neuerthelesse it may also be noted as truth is that Aaron was tryed as in respect of men and that being so tried or tempted by men he was found faith full in that hee stoode so in contention with them For wee see not that he for his part murmured against God neither scaped there any worde of grudging from him Was hee caried with so diuelish rage as to say Shall we die heere for thirst No he would rather haue died a hundred thousand times than once haue opened his mouth to cast forth one word of murmuring against God What befel him then By reasoÌ of the spitefulnes of the people there was a fault committed For Aaron himselfe held alwayes on Gods side and therefore although he did amisse yet the same proceeded not of himselfe And it is the very same thing wherewith we haue seene Moses vpbraid the people saying that he himselfe was punished for their rebellions sake Deut. 1.17 You be the cause saith he that God hath disappointed me of going into the land of Chanaan Hee saieth not I am shut out of it for mine offence but hee casteth the people in the teeth with it saying you were the cause of it And so it is declared yet once againe in this place that Moses and Aaron ought not to be the lesse esteemed of the people nor the priesthood the lesse honoured for that there was some infirmitie in them which was faultie before God For therewithall they had also a wonderfull stoutnesse of minde which is ynough to stoppe the mouthes of all the worlde whereby Moses and Aaron shewed themselues faithfull at the same time so as a man might well see that what feeblenesse so euer was in them it could not cause them to be corrupted and caried away by the leawdnesse of the people or make them to forsake their charge but they continued in weldoing and stoutly withstoode all temptations and incounters shewing that their desire was nothing else but that God should haue his due deserued authoritie among the people and bee obeyed of all men Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him to vouchsafe to make vs perceiue them more and more and that hauing rid vs of all our wicked lusts he drawe vs fully to himselfe and that we may dayly profite and increase in his grace vntil y t being departed out of this world we be come to his heauenly glorie y t forasmuch as we be now a priestly kingdome 1. Pet. 2.9 it may please him to cloth vs with y e righteousnesse vncorruptnes of our Lorde Iesus Christ not in figure as the priestes of the Lawe were but by renewing vs in such wise by his holy spirite that although wee bee not perfect at the first day yet we may at leastwise attaine to that perfection which he calleth vs vnto That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth c. On Wednesday the first of Iuly 1556. The CXCIIII sermon which is the fourth vpon the xxxiij Chapter 9 Which hath saide of his father and of his mother I haue not seene them nor hath knowen his owne brethren nor also hath knowen his owne children For they shall keepe thy sayings and obserue thy couenants 10 They shal teach thy iudgements vnto Iacob and thy Law vnto Israel They shal send vp perfumes to thy nosethrils and lay whole burnt offerings vpon thine Altar 11 O Lorde blesse his substance and make the worke of his hands pleasant vnto thee Breake the backebones of such as hate him that they may not rise vp against him WE be to proceed with the blessing of the tribe of Leuy which I began to declare yesterday I tolde you in fewe wordes that there Moses intended to stablish those whom God had chosen to bee his priestes because it was verie needefull to keepe them from contempt of the people least men might haue made none account of the doctrine which they were to deliuer vnto them and therefore it behoued them to be in good estimation as Gods seruaunts and representers of his person And that is the cause why Moses declareth that although Aaron was tried in Massa and suffered some trouble yet notwithstanding God ceased not to retaine him still in his seruice yea euen him and all his ofspring And nowe Moses sheweth whereunto God had called the house of Leuie and what was the office of the highpriest He saith first of al That they knew neither father nor mother that they had forsaken their owne Children and that they tolde their brothers they wiât not who they were And that is to shewe that forasmuch as God had chosen them it behooued them to forget all thinges that they might giue themselues wholly vnto him Nowe wee knowe that when the Priestes were presented as all other oblations were Nomb. â 10.11 men laide either their one hande or both their hands vppon them to betoken that they were no more at their owne libertie but that they were saÌctified to such a vse as it behooued euery one of them to imploy themselues wholly to their office and to be altogether at the appointment of God True it is that the same condition is required of all the faithfull for we ought to bee dedicated vnto God in sacrifice Rom. 12. â But yet must the preachers of the worde leade the daunce and consider themselues to bee double bounde yea and more straitly The thing then which Moses meant to betoken in this text is that seeing God had so highly honoured the tribe of Leuie as to haue them all to be his Priests it behoued them to forget both father and mother to be vnaddicted to their fleshly affections yea and to giue ouer eueÌ their owne children Not that God intended to alter the order of nature but to shewe that when the case standeth vppon the performance of their charge they must not bee turned from it by any worldly respect neither must any thing withholde them from executing throughly faithfully whatsoeuer God commaundeth them Now then he that will serue God must not forget his father mother by forbearing to do
what neede wee haue to hearken to his doctrin and to rest theron But there are a great many of fantastical persons which thinke it ynough for them to haue taken some tast of y e Gospel And thereuppon it commeth that the world is nowadayes so full of vngodlynes as is seene euery where insomuch that the most part of such as haue heard y e Gospel become dullards worldlings and naughtipackes euen like dogs skorning all religion or else lotting it slippe like water as they say so as they passe not to continue still brutish yea and vtterly fenslesse The world at this day is full of such vermin and doung And what is the cause thereof The foresaid Rechlesnes finally also pride where through a great number do beare themselues in hand y t they haue knowledge ynough to rule themselues wel that it is needlesse now to learne any more and y t euery man may gouerne himselfe as he lifteth By reason wherof doctrin is despised god is vnregarded and therfore he must needs withdraw his spirit from such folke So then let vs learne to submit our selues with all lowlynes and carefulnesse to y â general rule which god hath set in his church euen for euer which is that there shoulde bee men which should haue the charge to teach vs and that we should hearken vnto them and by that meane continue fast knit together in the obedience of our faith with indissoluble bond become one body in verie deede agreeing al in Gods truth and in the pure Religion Marke it therefore for a speciall point that we haue then the true token that we be of Gods flocke and of his Church when his word is purely preached among vs and euery of vs doth quietly receiue the doctrine at the mouth of such as haue the charge to preach it And therewithall as I haue saide afore it behooueth those which are called vnto that state to looke well to themselues that they surmise not to theÌselues a fantasticall dignitie in this world to make theÌselues ydols For wherefore be we shepherds but to giue men the foode of life In respect whereof it behooueth vs to bring folke vnto God and to holde them still vnder his gouernment And that is vtterly vnpossible to be done vnlesse gods word doe sounde and ring loude and shirle in our mouthes so as folk may haue their eares beaten therewith and be dayly prouoked to come vnto God and to sticke vnto him with such firmnesse and constancy as wee may neuer start away againe For in all ages men haue misused y e things which were ordâined for their welfare specially vnto the people of God We see howe the Priests themselues stepped away vnder the law That is y e cause why y e Prophets crie out against them Esay 56.10 that they be dumbe dogs y t they be blinde watchmen y t God had set theÌ as on a high stage or watchtowre to the intent they should keepe good watch for the preseruation of the people of the true Religion But they were blinde Again he wold haue their mouthes open to teach that whensoeuer they saw any misbehauiour they should crie out against it with open throat as it is said in y e Prophet Esay Esay 58.1 But they haue bin as dumbe dogs they haue done nothing but fill their bellies and as for the people they past not though they weÌt al to destruction decay We see then how y t vnder the Lawe the Priestes did wickedly abuse their vocatioÌ insomuch y t whereas they were vtterly corrupted yet neuerthelesse they would needes take vpon them to bee men of great valor be named Prelates of the Church Howbeit in y e end when God had well rebuked them he giueth definitiue sentence of condemnation vpon them by his Prophet Malachie who was y e last of them Malach. 2.6.7.8 No no saieth he pretend no more y e name of your father Leuie say not any more y t God hath chosen you to the dignitie of Priesthood for Leuie walked in the feare of God kept his law and the verie condition whereupon God called you is that the lawe should be in your mouth so as men might seeke for learning at your hands and you be as Gods messeÌgers and Angels But you haue corrupted and falsified all thinges And therefore I also doe renounce you and disclaime you After that maner did God speake to the priests of old time Likewise let not vs thinke it strange nowadayes that these horned beastes of the Popedome doe still vsurpe the title of Prelates and Bishoppes and will needes bee worshipped vnder colour of vaunting themselues to haue the gouernement of the Church which indeede is a starkâ lye for it behooueth vs to consider whether they bee set vp by God or no or whether they haue thrust in themselues or no. They haue no sure grounde For as it is saide in the fifth Chapter to the Hebrewes Heb. 5.4 No man ought to take authoritie vppon him in the Church for it is not for any man to intrude himselfe but it behooueth vs to be called Certaine it is that our Lorde Iesus Christ declaring the will of God his father and his owne will also ordeined not dumbe folke thereunto which shoulde but vaunt themselues with a two-horned Myter and such other gewgawes Hee meant not to play a pageant that men shoulde disguise themselues and in the meane while no man know to what purpose those things serued Hee intended not that men shoulde play murlimewes as one that coulde wel skill to mocke at God and all his doctrine by making of Crosses and blessing of Altars Our Lorde Iesus Christ did not put forth any such defilementes in his Church but Satan corrupted all things And therefore they which at this day doe terme themselues Prelates in the Popedome cannot alledge that they be sent of God nor that they ought to haue any authoritie or credite in the name of Iesus Christ. For hee disclaimeth them because they haue not any likenesse to his institution Sith it is so we may boldly conclude that in Popery there is no Church at al but a hellish Synagogue and that whosoeuer medleth there or thrusteth himselfe in among them forsaketh Iesus Christ and cutteth himselfe off as a rotten member from his Church Loe at what point the Papistes are It may bee that they will call vs heretikes and Schismatikes as they doe indeede Yea but they bee not our Iudges and wee may boldly laugh at the sentence which they giue vppon vs as vaine For wee haue our warrant in heauen who alloweth vs and holdeth them as accursed For we know that the true marke of sheepeherds is to preach Gods worde that men may inquire at their mouth howe to behaue themselues according to Gods will knowing that it is hee which sendeth them vnto vs. And therefore whensoeuer wee haue the Gospell purely preached vnto vs and that wee
they haue beene taught the Gospell purelie 522. b 30 The state of such as when they haue hearde the Gospell will not beleeue it 462. a 30 What we deserue if wee fall from the Gospell 431. a 20. and what we must doe in that frailâe of ours ibidem 40.50 The reason why the pretious seede of the Gospell perisheth nowe adayes 474. a 10.20 Howe the Gospell is vnhallowed nowe a dayes 119. a 10.20.30 c. The behauiours of most men after they haue beene taught by the Gospell 149. b 50.60 In what case we be so long as we abide in the simplicitie of the Gospel 530. b 20.30 What we haue to learne by the preaching of the Gospell vnto vs in the name of Iesus Christ. 487. a 30. In what respectes we that haue receyued the doctrine of the Gospell shal be lesse excusable than the Papistes 485. a 30 The lawe and the Gospell compared 131. a 30.40.50 Of the power of the Gospell which it hath to transforme vs. 474. a 10. b 10.20 In what respect the Gospell is called the message of peace 726. b 30.40 Howe they that haue profited in the Gospel may assure theÌselues 121. b 10 What inurie wee doo to our selues by forsaking the Gospell 312. b 60. Looke Scriptures Trueth Word Gouerne Men cannot Gouerne themselues except they haue superiours to guide them 622. a 10 The duetie of such to whom God hath giuen charge to Gouerne his people 406. b 60. 407. a 10. c. 1179. a 10. Gouernment The right of GouernmeÌt god reserueth to himselfe Looke how 118. a 40.50 They that peruert the order of Gouernment being called to doe their duetie shall be double blamed 21. b 10 The tyrannicall Gouernment of the Pope and his cleargie noted 113. a 10.20 Necessarie doctrine touching the dinrection of Moses his speech to Iosue this concerneth Gouernment 96. a 50.60 b 10 What we haue to vnderstande so often as there is anie talke of earthlie Gouernment 620. a 30.40.50.60 The meanes to establishe a good order of Gouernment 639. a 10 What things are required in him that hath the Gouernment of a people 650. a 40.50 Gouernment Ciuill Of the rule of ciuill Gouernment and whereto it leadeth men 835. all They are accursed that stande not in awe of ciuill Gouernment 929. b 50.60.930 a 10 What great account God maketh of ciuill Gouernment 643. a 10 Why God established no perfectnesse of ciuil Gouernment among y e Iewes 12. a b 60.841 b 40 To what end ciuill Gouernment is ordeined vpon earth 872. a 30.40.50 60 Howe it came to passe that God would haue the Priesthoode intermedle with ciuill Gouernment 640. a 20.30.40.50 Why we ought to loue the state of ciuil Gouernment and reuerence it 639. a 40.50 Generall admonitions to al such as are vnder ciuill Gouernment 646. b 50 60 Ciuill Gouernment is not to preiudice the ten commaundementes or to change anie thing in them 834. b 40.50.60 835. a 10 Reasons of perswasion mouing vs to be contented with ciuill Gouernment 642. a 50. b 50.60 The order of ciuill Gouernment is a thing that God alloweth 638. a 50 Gouernment Ecclesiasticall Of spirituall Gouernment ordeyned in the Church by God 21. b 20.30.1243 b all The notable Gouernment of y e church established at this day howe it serueth vs. 41. a 40.50 A note to bee obserued in the spirituall Gouernment of the Church 94. b 60 95. a 10 Of the Gouernment of the Church of such as impugne the same Reade most notable doctrine 460. b al. 461. a all 1245. b 10.20.30.1246 a 40. c. b 10.20 Of a point of high treason against God touching ecclesiasticall Gouernment 945. a 50.60 Gouernours What we must marke in them whom we choose to be Gouernours officers c. The necessitie of good Gouernours ouer people 96. a 50.60 b 10.1074 a 20.30 Manie Gouernours come short of the perfection that was in Iosua 107. b 50.60 Gouernours are greatlie bounde vnto men but much more strâitelie to God 18. b 20 God hath taken Iudges and Gouernors neere to himselfe and howe 19. b 30 Grace We haue more cause to magnifie Gods Grace than had the Fathers in the time of the law 423. a 40 Christ vttereth his Grace nowe adaies by the Preaching of his Gospell how 405. a 10.431 b 40.50.60 Howe we shall aunswere to the Grace that God sheweth vs. 347. a 40 Of a seconde Grace which God giueth vs for the fulfilling of his will 566. b 50 The ende whereunto God continueth his Grace towardes vs. 171. b 50 The most excellent Grace which God vouchsafeth vs. 132. b 40.50.60 133 a 10 What will betide vs if wee abuse Gods Grace 143. a 50.154 a 10.122 a 60. b 10 It would not be good for vs to haue our fill of Gods Grace as wee faine would and why 106. b 10 Of a third Grace which God vseth vnto vs. 112. b 10 God after he hath allured vs by gentlenesse addeth a seconde Grace 112. b 10 Circumstances inferred for the magnifying of Gods Grace 89. a 60. b 10. c. 90. a 10. Howe the keeping of the lawe sent the Iewes backe to the Grace of Christ Reade that place 302. a 10.20 To what ende the offering of Gods Grace vnto vs doeth tend 11. a 20 Gods Grace reacheth to all men and is common to all ages 9. b 30 The Iewes vpbraided with the Grace that God had giuen them 289. a 30.40.50 Looke Fauour and Loue. Graces Two distinct Graces noted which God bestoweth vpon vs the one in preuenting the other in inlightning vs. 422. a 50.60 and b 10.20 c. 423. a all God giueth not his graces indifferently to all men 166. a 40. Looke Benefits and Blessings and Gifts Grapegathering Lawes ordeined for Grapegathering and the meaning of them 832. a 60.833 a 10. c. Looke Vintage Graue What these words that Moseses Graue is vnknownen vnto this day do teach vs. 1240. a 20.30.40.1237 b 10.20.30.1138 a 60 Of Michael the archangel who fought with the diuell about the Graue of Moses 1237. b 10.20.30.1239 a 10.20.30 The childe is in the mothers wombe as in a Graue 39. b 10 Of going to the Graue and who cannot away therewith 35. b 60. 36. a 10 What is meant by going to the Graue dying with Christ. 36. a 10. Looke Buriall Graues Of the Graues of lust what doctrine we are to gather thereof 411. a 50 Great What is Moseses meaning in terming God Great 446. a 40 Greeue What it is to Greeue the spirite of God 1057. a 10.20.1149 a 50.60 b 10.20.1154 b 30.40.50.60.1155 a 10.20 H. Hallowing Of Hallowing our houses and how that ceremonie was vsed among the Iewes 719. a 10.20 c. b 10. Looke Sanctifie and Houses Hand Gods meaning in forbidding vs to bow to the right Hand or to the left 262. b 20.30 c. Why Saint Peter termeth the Hand of God a
Moses forget his duetis 50. a 10.20 Murmuring against God punished with death 42. b 60.71 b 50 Notable doctrine vpon the Murmuring of the Israelites against God 33. b 10.20.30.40.50.60 and so forward 34. b 20.30 We also as well as the Iewes fell a Murmuring and grudging against God 34. b 30 Murther The horriblenesse of Murther set forth by the striking off of a heckfers head 741. a 30.40 Of the worde Murther and of what large signification the same is 737. a 40.50 516. a 60. b 10. 686. a 60 Of wilfull Murther done of conceiued hatred and rancour 696. a 60. b 10 An obiection answered for the excusing of the heathen who honoured their ydols with the Murther of their children 523. b 10.20 It is not for nought that God forbiddeth Murther Reade why 219. a 60 b 10. 172. a 20.30.40.50 In what respectes we are guiltie of Murther before God 516. b 20 Howe men should deale to come to the truth of thinges in a case of Murther 175. b 40.50.60 b 10 Why God setteth downe the worde Murther expresly in the commandement 219. a 40.50 The right readie way to condemne Murther in another 173. b 20 The law Thou shalt do no Murther expounded 777. a 10.20.30 The intent and purpose of Murther howe it is to be punished 221. a 60. b 10 What thinges are condemned for Murther before God 221. b 30.40 What God sheweth vs on the contrary part in forbidding vs to Murther 221. b 60 Why God forbad Murther before hee came to commaund charitie 223. a 30.40 Murther cannot be committed but the land must therewith be defiled 220. a 20. 740. b all He that helpeth not his neighbour at his neede doth what he can to Murther him 222. b 20.30 Looke manslaughter Murthers God curseth whole countries for suffering of Murthers 172. b 10.20 Notable doctrine when Murthers are freely committed for want of good execution of iustice 692. b 10 What Murthers are wilfull in Caluines iudgement 172. b 30.40 173. a 10 20 Why it is sayde that the bloud shall be vpon a whole nation when men haue not beene held short that they might not commit Murthers 691. a 50.60 b 50.60 692. a 10. Looke Manslaughters Murtherer Why GOD speaketh in such plaine wordes Thou shalt not bee a Murtherer 219 a 10.20.30 Why Saint Iohn calleth him a Murtherer that hateth his neighbour in his heart 221. a 30.40 173. a 50 Notable euidences to conuince a Murtherer his offence beeing neuer so much cloked 145. b 40.50.60 b 10 The solemne protestation that a Iudge must make if a Murtherer bee not founde 172. b 20 It is a heynous crime to let a Murtherer escape vnpunished when hee is knowen 173. a 10. Looke Manslear Murtherers That we must not be Murtherers reade page 218. b 50.60 and so the whole sermon The Rabbins say that the soules of Murtherers do aske vengeance continually at Gods hande till they haue had iustice doone theÌ 692. a 10 God will haue Murtherers that haue violated his image executed by iustice and why 173. a 30 What account we must make of Murtherers and bloudshedders 173. a 40.50 Note whom God accounteth Murtherers 219. a 50.60 689. a 50. Looke Manslears Musters These words of the Psalmist In the day of the Musters which the king shall make whom God hath set ouer vs expounded 721. b 10. c. Of the day of Christes Musters howe long the same lasteth and how often he doeth exercise his Musters in vs. 722. a 10 Mysteries Howe we must behaue ourselues when Gods holy Mysteries come in question 199. b 20. Looke Secrets N Naked Of stripping our selues Naked which is done by committing of sinne 1151 b 30.40 Name of God Gods holy Name abused with swearing Reade howe 287. a 10.20 Gods Name must not be tossed among vs like a tennise ball 195. b 10 What we do acknowledge by swearing by Gods Name 194. b 20.285 b 40 Of taking Gods holy Name in vaine Reade page 194. and so forwarde the whole sermon through 284. b al 285. a all 287. a 10.20 Caluine sheweth howe Gods Name trotteth about like a post horse 195. a 30 What is the lawefull meane whereby wee may rightly vse the Name of God 194. a 40. 198. a 20.30 What we haue to doe whensoeuer wee speake or bee spoken to in Gods Name 119. b 50.60 286. b 30 How we prophane or vnhalow the holy Name of God 194. b 10 The Name of the Lord as much to say as the maiestie of the Lorde 661. a 10 The cause why Iacob a litle before his death said Let my Name be called vpon ouer Ephraim and Manasses 417. b 10.20.30 Of sanctifying Gods Name what is meant therby and how Moses offended in the neglect thereof 1182. b 30 40.50.60 198. b 10.20.30 In what cases wee may defie all them that cloke themselues vnder the gay mantle of Gods Name 684. b all Whensoeuer wee falsly pretende the Name of God for a colour our fault is double 543. a 60. b 10 Why God saieth he will choose a speciall place to put his Name in 509. b 20.30.40 894. all The Name of God is an inuincible foretresse 335. b 40 The wretched worlde hath beene beguiled vnder pretence of Gods Name and how 682. b 10.20.30 How GOD will vse vs for abusing his Name 195. a 50.60 197. a 50.60 b 10.20 We be not worthie to take Gods Name in our mouth after any maner at all and why 194. a 20 30 God taketh it as a kinde of his seruice when men sweare by his Name 194. b 10 In what cases God vouchsafeth vs the vse of his Name 194. a 50.60 195. b 10 Name or fame and Good name What regarde we haue of the Name of a man whom we haue in estimation 195. a 20 What we haue to note vpoÌ these words The Name of such a man shal be rased out from vnder heauen 1038. a 10.20.30 What we must doe if we haue a care of our Good name 786. b 60. 787. a 10 That the Good name of a man woman is to bee maintained and the slanderers thereof to be punished 785. b all Nation The meaning of these wordes I will prouoke you by a Nation that is no nation 1136. a 50.60 b all 1137. al 1138. b all Looke Heathen Nations Notable doctrine vppon this speeche Thou shalt not followe after the Gods of the Nations 288. b all Gods foure hundred yeeres forbearance of destroying diuerse Nations for their abhominations 303. b 40.50.60 Gods commanding that these Nations should not be suffered nor reserued aliue was not for naught and why 307. a 30 Fewe Nations enioy the like benefit as God hath bestowed on vs. 153. a 10 How maliciously the Iewes considered these wordes Ye shall reigne ouer many Nations 580. a 30. Looke Heathen Nature of God and of man God of his
among all the Tribes 496. b 50 What the Iewes might haue alledged for their owne aduancement against the Tribe of Iuda 496. b 10.20.30.40 The punishment of the Tribe of Leui turned into an honour 658. a 10 Tribes Why the townes of the Leuits were appointed of God to bee dispersed among the Tribes 508. a 10.20.30.40 50.60.513 a 60 The twelue Tribes had euerie one his portion to inherite in the lande of Chanaan 496. The Tribes of Ephraim and Manasses refused 496. b 40 Two Tribes put in steede of one to make vp twelue for the diuiding of the lande of Chanaan into twelue portions 568. b 10 The Tribes of Leui and Iuda priuileged the one more notably than the other and both aboue all the other Tribes 658. a 10.20 The rest of the Tribes hauing their portions ceased not to grudge against the Priestes and Leuites 656. b 50.60 657. a 40 The blessings of Moses vpoÌ the twelue Tribes with their expositions Read sermons 192.193.194.195.196.197 What wee haue to note vppon these wordes God shall cut such a man off from among the Tribes of Israel 1038. a 40.50.60 b all What wee haue to learne by this that God woulde choose a place for his sanctuarie in one of y e twelue Tribes 509. b 10 How the twelue Tribes were diuided and the Leuites standing in y e midst whiles curssing and blessing were vttered of either side 922. b 60.923 a 10 Tributes Tributes allowed to be laide vpon vanquished or subdued cities 725. b 10 20. and what instructions wee are to gather thereby ibidem 30.40.50 60. c. Triumph The Triumph of Christ set forth vpon his crosse 764. b 40.50.60.765 a all Looke Victorie Trouble Against such as Trouble molest the church and that God will take vengeance of them in due time 798. b 40 50.60.799 all How a poore sillie man that is in anguish and Trouble of minde shoulde be comforted how he should bethinke himselfe 717. b 50.60 What wee haue to doe when wee feele such Trouble of minde in our selues that we cannot be comforted again out of hand 714. a 60. b 10.20.30 Looke Affliction Troubles The cause why wee see the worlde infected with so many Troubles errours 538. a 30.40.50 Why God doth exercise vs with Troubles in this life 368. a 60. and b 10.20 340. b 30.40 Through whose fault it is that God doeth not deliuer vs from all Troubles out of hand 340. a 40.50 Looke Chastisements True What we haue to learne in that God is said to be True 1108. a 60. b 10.20.30 Looke Faithfull Vpright Trust in God What trust God will haue vs yeld vnto his word 528. a 20.30.374 a all Reasons of proofe that wee haue no Trust in Gods alsufficiencie 595. a 10 How the Israelites might haue emboldened themselues with Trust that God would not faile theÌ 86. a 40.50 Words of great comfort for the confirming of our Trust in Gods helpe 87. b 30.40 The worlde vseth the words Faith and Trust vprightly how 87. a 60 An in separable bonde betweene Gods promises and the Trust that we haue in him 87. a 50 Vpon what Trust wee may be bolde to come vnto God in prayer 101. a 10 An exhortation to put our Trust in god in respect of his promises c. 335. b 30.40 The mightifull force of perfect Trust in God 335. a 10.20 Vntil what time wee cannot put any Trust in God 337. a 60 Into what extremities wee fall because wee put not our Trust in God 1077. a 10 Wee cannot exceede measure of Trust in God 147. a 40.50 Trust in men creatures Why no man should beguile himselfe vpon Trust of men 37. b 20 That it is not for vs to put our Trust in any worldly munition or defence but in God only 996. all Of a diuelish Trust that men haue in the things that they possesse 583. b 60.584 a 10 Trueth of God God is the author of Truth and wil bee the warranter thereof 5. a 10. b 30 We reply against Gods Truth as thogh he were not faithfull 26. a 40.50 What kind of truth gods Truth is which endureth for euer 22. b 20 How much honour wee should yeeld to Gods Truth 28. a 10 Gods Truth is not to bee measured by time 25. b 50.60 How farre foorth wee must be inquisitiue of Gods Truth 33. a 50.60 God suffereth not his Truth to fall to the grounde or to die without effect 44. a 10 The carelesnes of such as should maintaine Gods Truth 113. a 30 Gods Truth doeth not die with men 25. b 40 If God haue once taught vs his Truth it ought to suffice vs why 370. b 10.30 How the church is said to be the piller of Gods Truth 253. a 20.30.40 God giueth them ouer which turne away froÌ the Truth 404. b 10.147 a 20 That euen among the heathen there remained alwayes a remnant of the Truth 1095. b 60.1096 a 10 Of Gods Truth and what wee haue to gather by that title ascribed vnto him 1108. b all 1109. a all 177. b 30.40.26 a 50 Houshoulde enimies of the Truth noted farre worsse than the Papistes 129. b 40.50 It is a falsification of Gods Truth wheÌsoeuer men make any counterfeit of God 135. a 30 What the Iewes ought to haue done in so much as they were taught the Truth 149. b 10 The rewarde of such as would not obey the Truth 153. b 30 How and in what sort God will haue vs to learne his Truth 177. b 30.40 Wee cannot deuise to doe a greater outrage to God than to abolish or deface his Truth 194. b 50 Gods Truth being vnuariable is contained in the law 181. a 20 How wee must endeuour to get knowledge of the Truth 298. a 10.20.40.50 To what end God hath called vs to the knowledge of the Truth 300. a 40 How wee confirme Gods Truth to our saluation 487. a 10 That it is not enough for a maÌ to haue some taste of Gods Truth but a further matter is required Looke what 493. b 60.494 a 10 Howe wee must arme our selues against the open and secret enimies of gods Truth 528. b 50.60 529. a b all Looke Gospell Scripture and Word of God Trumpets Of the feast of Trumpets 612. a 10.613 b 10 Of what things the Iewes were warned when they heard the Trumpets 613. b 30.40 What kinde of Trumpets we should be that are Christians 613. b 50.60 Looke Feasts Turkes The Turkes cut off from Gods church through their owne fault 124. a 50 The Turkes haue some reuerence of their religion 124. a 50 Turne Without what it is vnpossible for vs to haue any desire to Turne vnto God 1050. b 50 To Turne to the right hande and to the left Read what is thereby meant 262. b 30.40.50.60 263. a 10 God doth Turne mens hearts maketh them to be inflamed with hatred 80. b 20 God doth Turne the hearts of men to gentlenes when
he listeth and how 81. b 50.60 Against such as Turne the children of God out of the right way and the diuerse meanes which they vse in that behalfe 888. b 50.60 Turning Of a rebellious Turning away vnto wickednes 471. b 10 Of Turning away our hearts from God and his Truth a 30.40.50.60 b all Of conuersion or Turning to GOD by meanes of afflictions 1040. b all 1050. a all What the worde Conuersion or Turning importeth 1058. a 10. Looke Conuersion Tyrannie What Ezechiell meaneth by the Tyrannie of Babylon 153. a 50.60 Whereof wee haue to assure our selues when fathers vse Tyrannie to their children 218. a 10 A description of the Tyrannie that was exercised on the Iewes during their thraldome in Aegypt 34 a 40 The Tyrannie of the pope his clergie noted 113. a 10.20 For the maintenance of what Tyrannie the Papistes fight at this day 21. b 60 Tyrannies The true and verie cause why so manie Tyrannies are crept into the worlde 16. a 50 Tyrant An example of Dionyse the Tyrant whose whole life was a continuall torment 101. a 10 Tyrants The deliuering of the Iewes into the handes of Tyrants was rightful 153. a 40 Wee ought to yeelde our selues obedient euen to the rule of Tyrants 1246. a 40 Of Tyrants that make all the worlde to shake vnder them how themselues shal bee punished 1010. b 50.60 Tythes The Paâââtes say that Tythes belong to them by Gods lawe and what is their reason 429. b 10.568 b all 569. a 10 Why Tythes were allotted to the Leuites 564. a 60. and b 10.429 a 60. b 10 The Iewes gelded y e Tythes that they were to pay 571. b 10 Of a solemne protestation made by meÌ in the Tythes 564. b 50 60.56â a 10 Of the true vse of Tythes to whome they haue belonged in former times to whom they doe nowe pertaine 569. all 514. all 429. b 40 That poore people shoulde bee mainteined by a part of the Tithes it is Gods ordinance 569. a 50.60 The two cheefe reasons why Tithes were paide to the Leuites 568. b 10.20 A double reason of the Tithes that were paide to the Leuites 902. a 30 40 The Iewes are vpbraided with âobbing of God in paying him his Tithes 902. b 30.40 Tithing of Tithes Tithing is not an euerlasting order set downe for all nations to obserue 568. b 30 Of Tithing of tithes and of a third tithing proceeding of the Leuites couetousnesse 570. b 10 Of the Tithing of Tithes which was made from three yeare to three yeare alwayes excepting the seueÌth yeare 902. a 10.20 Howe farre foorth wee bee tied to the Tything that the Iewes were 564. a 60. b 10 The vse of the Tithing of Tithes and what is giuen vs to vnderstande thereby 902. a 60. and b 10.20.30 c. V. Vagabondes The Iewes threatened to bee Vagabondes 1007. a 20. Looke Iewes Vaine What we haue to note vpon this spech The worde shall not be in Vaine towardes you 1176. a 30.40.50.60 b all Vaineglorie The vsage and behauiour of a man aduancing himselfe for Vaineglorie 37. b 40 Notable doctrine for the beating down of all pride and Vaineglorie in man 896. all Of Vaineglorie in giuing our almes that we must refraine from the same 900. a 30.40 Against such as for Vaineglorie sake finde fault and rebuke others 238. a 60. and b 10. Looke Pride Valiant It is not in any mans power to be Valiant vnlesse God strengthen him 75. a 10 Vanities The Vanities of men and women in their attire and other toyes taunted of God 277. a 20 Variance Lawes ordeined concerning Variance betweene man and man and what dealing is required therein Reade all the 142. Sermon beginning at page 872. a 30. Looke Strife Varietie Of Varietie of meates and drinkes apparell and such like thinges 781. b all 782. al. Veile The cheefe cause why Moses wore a Veile to hide his face with all where note the doctrine well 403. b 20.30 40.50.1200 Looke Moses Vengeance Gods rigorous VengeaÌce on the Iewes for their disobedience 45. a 60. b 10 Vnthankefulnes prouoketh Gods VeÌgeance against vs to the vttermost 72. a 10 In what cases the verie creatures shall aske Vengeance against vs. 148. a 20.30.40 What wee haue to learne in that God compareth his wrath and Vengeance with his mercie 192. b 50.60 Ouer whose heades the horrible Vengeance of God doth hang. 281. a 10 191. a al 65. b. 40 Vnto whom Vengeance belongeth that we ought not to medle therein 800. b 40.50 c. Howe the Vengeance of God will persecute men and that without ceasing Read that place well 978. b 40.50 That wee must doe nothing but thinke vpon Gods Vengeance when wee haue an Item giuen vs thereof 979. b 10 A lesson for such whom God hath assigned to execute his Vengeance 801. a 10 Of the Vengeance of God vppon the kings that succeeded Dauid 981. b 60.982 a 10 Of Gods endles Vengeance vpon such as despise his Iustice. 976. a 10.20.30 Touching the treasures of Gods Vengeance read Page 1155. b all 1156. a all What wee haue to learne by Gods sharpe Vengeance executed vppon young infantes 1143. all 1144. a 10.20 The Vengeance of God and howe dreadfull the same is Marke the doctrine 1139. b all 1140. a 10.20 60. b 60 What horrible Vengeance God will take on such as serue him after the commaundement of men 526. a 60 b 10. c. Two thinges to bee gathered of Saint Paules wordes Vengeance is mine c. 1157. a 20.30.1156 a 50.60 b al Of the sorest point of Gods Vengeance and what the same is 968. b 10.20 What Vengeance of God hath beene accomplished vpoÌ the greater part of the worlde 153. a 60. b 10 Howe long God doeth delaie his Vengeance 150. b 10.728 all 729. a all Signes of Gods wrath and Vengeance 81. a 10. Looke Threatenings and Punishments Vermine That euen Vermine are the messângers of God and of his armie 985. a 40.50.60 Herod consumed and eaten vp of Vermine and why 985. b 10 Vertue Of the Vertue of all Vertues Reade page 358. a 60. b 10. It is no Vertue to be afraid of nothing nor to be without feeling of greefe 335. b 20 Vertues Our great vanitie in vaunting of our owne Vertues 89. b 10 Men maie doe good and commendable thinges which notwithstanding shal not be reputed for Vertues before God 730. a 30.40 Vertues are not of estimation in themselues Read that place 358. a 50.60 Vessels God maketh vs Vessels of honour so as we shine like perls in his Church 433. b 10 There are not nowe adaies anie more materiall Vessels of the Temple what is the sequele thereof 427. a 50 How we are y e verie Vessels of the teÌple themselues and what wee haue to doe in that case 427. a 10.20.30 c. Vexations What we haue to learne by Gods sending of Vexations vnto vs and our lingering therein
383. the whole page and 384. a 10.20.395 a 10. A delay thereof for foure hundred yeares together 327. b 60. and 328. a 10. Of prouoking the same by abusing Gods patience too long 346. a 10 5â a 40.50 Signes thereof and howe forceable it is 81. a 10. 55. b 20. In what respects the law was a message of Wrath and of peace 77. b 50. Of foreseeing the tokens of the same 729. a 30.40 The cause why god sware in his Wrath y t the carcasses of y e people should rot in the wildernesse 71. b 60. 72. a 10. That when all things be at quiet we must haue an eye vnto it 1158. b 30.40.50.60 Howe we must thinke of it long before it fall is tolde vs by comparison 551. a 50.60 That it is wont to come vpon the disobedient 706. b 40.50 God maketh euen Infidels the instruments thereof 1153. a 30.40.50 How and in what sort we are counselled to giue place to Wrath. 1156. b 60.1157 a 10. b 10. Looke Anger Wrest What it is to Wrest or hinder right and who be commonly y e way wronged 931. b 40.50.60.932 a 20. Looke Right and Wrong Wretched In what respects wee shewe our selues verie Wretched 519. a 30. Looke Miserable Wretchednesse A mirror of mans Wretchednesse tending to the beating downe of his pride 896. a all b 10.20.948 b 50. Looke Miseries Calamities Troubles Writing Of this word Writing as it is meant of the law and what it importeth 1098. a 60. b 10.421 b 30.404 b â0 405 a 10 391. all Looke Law of God Wrong How they that being in authority haue done Wrong to the poore shal be indued before God 230. a 50.60 Reasons of common sense to mooue vs to liue without doing Wrong to any maÌ 219. b 40.50.60.449 al. 220. b 40.50 What God intendeth to shew vs when he telleth vs that in doing Wrong to any man we assalt his maiestie 220. a 10.20 In what respect we do Wrong vnto god through feare 74 b 20 Why the Israelââs were commanded to passe by the countrie of Edom without doing any Wrong c. 67. a 10 What we ought to marke in cases of iniurie and Wrong done vs. 709. b 60.888 a 50.60 b 10.20 Who they be vnto whom we dare offer no Wrong and why 932. a 30.40 No Wrong to bee offered vnto three kinds of poore people gods law chargeth it looke who they be 862. a 50.60 b all 863. a 10.932 a 40.50.60 b 10.20 872.873.876 What we must doe if we intende to refraine from dooing Wrong to any man 655. a 20 All kind of Wrong and violence forbidden vnder the name of murther 516. a 60. b 10. Looke Violence Wrongs How God will haue vs to vse our selues in taking Wrongs 140. b 10. Looke Oppression and Vsurie Y. Yeare Of the Yeare of Iubile and of the freedome thereof 573. b 40.50.60 Of the high solemnitie of euery seueÌth Yeare among the Iewes reade the place 573. b 10.20.30 c. How we behaue our selues to godward when we haue a prosperous fruitefull Yeare 468. a 10.20.30 Of the course of the Yeare suceession of times and seasons and the true cause of the same 966. a all 467. a 60. b all Looke Seuenth Yeares The compasse of fiftie Yeares was called a world 591. b 40 Eighteene hundred Yeares forbearaÌce of the Iewes for their amendement 1137. b 60 Yesterday Yesterday betokeneth all the time that is past among the Hebrues 689. b 40 Yoke of God and of men How the law shall become a sweete and light Yoke vnto vs. 207. a 50 That the Lords Yoke is amiable and louely so warranted by the words of Christ. 53. b 50.67 a 30.999 b 20. 30.492 a 30.40 In what respect we refuse Gods Yoke 217. a 20 In what sort God layeth his Yoke vpon vs how we ought to receiue it 443. a 30.1218 a 40.50.60 c. 380. b 50.60 Of Gods threatening of an iron Yoke vnto them y t disobey him and what y e same importeth 999. a 60. b 10. c. Of the woodden Yoke which Ieremie ware when he threatened captiuity to the Iewes 999. a 60. b 10.20 c. We must not drawe the Yoke with the vnbeleeuers reade that place 307. b 50 VVhy Christ protesteth that his burtheÌ is not heauie nor his Yoke hard 566. b 40.50 What Yoke it is that God layeth vpon the necke of a married man woman 840. b 60. 841. a 10. c. What will betide vs if we cannot finde in our hearts to beare Gods Yoke 153 a 30.141 a 10. Looke Afflictions and Chastisements Yokes The Yokes that couple vs together what they be 308. a 30.40 Youth Notable lessons of instructioÌ for Youth to consider and obserue in the Sermon 123. and in page 758. b all Z. Zabulon Traffike and marchandise in the tribe of Zabulon 1217. a 40.50 b 10.1218 b 20. He was planted by the sea side and what that giueth vs to marke 1217. a 40. He is blessed of Moses and how 1217. a 10. c. A commendation of him and Isachar 1218. b 60.1219 a 10. â0 They were neere to Galile 1219. b 40.50 Looke Tribes Zeale both good and bad Little Zeale in parents to bring vp their children in Gods feare 215. b 50 A holy Zeale and not fleshly lust moued Moses to desire to goe into the promised land 103. a 10 What kinde of Zeale is required of vs in following and seruing of God 47. b 10.188 b 40.541 b 50.60.547 a 10. 540. b all 542. all Of an vnaduised Zeale in Gods matters and what harme the same doth 632. b 20.633 a 10 A kinde of Zeale mentioned out of the 69. Psalme verse 10. page 540. a 10 The cause why Moses doth purposelie attribute the title of Zeale of prouoking folk to the seruing of God 1219. b 10 20.30.12â1 a 10 In what respects our Zeale to preferre Gods truth shal be but as the rage of mad folkes 543. a 10 The frantike Zeale of the Papists heathens Iewes noted 541. a 40.543 b all 544. a all What wee must doe to haue the more Zeale vnto Gods word 1191. b 50.60 119â a 10 The Zeale of Moses shewed in dooing the execution that is read of in Exodus 401. a 20 30.40â and in other things 144. b 40.400 a 30.1089 a 40. 50.60.1203 a all What a kind of Zeale God will giue his seruants in praying 399. a 20 Of the Zeale of Paul wherewith he was lead to the Iewes his countriemen 402. a 10.20 God meant to trie the Zeale of y e Iewes by commaunding them to make cleane riddance of idols 310. a 20 What Zeale there ought to be in them which be taught by Gods word 1083. b 50 How the Zeale of Gods honor and the welfare of his church ought to beare rule in vs. 1097. a 50.60 c. Of a kind of Zeale which is commaunded vs to imbrace 174. a 40. FINIS To the Reader TOuching
to the end we should learne to serue him as he commaundeth vs and not lyke well of any thing but that which he alloweth for good Thus ye see whereto this saying is referred that God wrate the lawe in two tables And his wil was to write it in two tables of stone purposely to the intent it should continue For it was not giuen for any little time neither is it transitorie True it is that the ceremonies had an end 2. Cor. 3.11 Gal. 3.19 He 7.18.19 and 9.8.10 Ephe. 2.15 Col. 2.14.17 And in that respect the lawe is called temporall namely because the order that had bin stablished among the people of olde time to continue till the comming of our Lorde Iesus Christ was then abolished and thinges were made perfect so as wee be no more vnder the shadowes figures which serued for that time Neuerthelesse the substance and trueth of the lawe serued not for that one age onely Matt. 5.18 but is a thing that shall indure for euer and neuer faile Wherfore let vs learne that Gods setting forth of his wil at the going of his people out of Egypt and his speaking to them vppon mount Sinay was after such a sorte as he prouided and tooke order therewithal that his doctrine should stand in force for euermore And for that cause did he set downe his lawe in two tables of stone and not write it in barckes of trees as the maner of wryting was in those dayes or as we might say nowadayes in paper or parchment but his will was to ingraue it in stone as an euerlasting monument to confirme vs the better in the thinges that he had sayd For he was not satisfied with the speaking of it for that onely day but by ingrauing it in stone his intent was that wee all our life long should giue attentiue eare to heare what he tolde vs. Yet notwithstanding surely Gods ingrauing of his lawe in stone after that sorte would serue to small purpose vnlesse it were also ingrauen in our hearts 2. Cor. 3.3 What is to be done then Let vs assure our selues that the doctrine which God setteth downe vnto vs is behoofefull and necessarie for vs and yet it should stand vs in no stead vnlesse hee added a second grace which is y t the thing which he hath vttred be forthwith printed in our heartes and bowels Then lyke as God wrate his lawe at that time in two tables of stone with his finger that is to say with his power so now he must be fain to write it with his holy spirit in our heartes which are stony and hard as the prophet sheweth where he prayeth God to giue vs heartes of fleshe that may be soft lythe and plyable to receiue whatsoeuer he shall say Nowe then seeing that God hath shewed vs visibly y t it belongeth to him to write his Lawe that it may be well knowen let vs beseech him to vouchsafe to write it in vs now adayes by the power of his holy spirit to the end wee may holde it fast as the diuell may neuer wype it out of our rememberances doe what he can And herewithall Moses concludeth that the Lawe was deliuered vnto him to bee the preseruer and keeper therof and to bee the minister and dealer forth of it to the people so as euerie man might acknowledge him for a Prophet For otherwise he could not haue executed his office nor haue builded Gods Church except meÌ had knowen that that charge had bin committed vnto him Likewise now adayes if we were not perswaded that it is Gods will y t his Gospell should be preached by the mouthes of men and that there should be Shepheardes in his Church to beare abrode his worde who would vouchsafe to come togither Neither I nor any other creature is of abilitie to traine men to come to receiue the thinges that are to be vttered by my mouth When I speake here in the name of God and men giue eare to the doctrine to submit themselues to it and to doe him homage it is more than all the lawes and proclamations of kings and Emperors can doe Is the mortal man the doer thereof No. But when we once knowe it to be Gods will that this order shoulde bee in his Church and that it should bee kept vnuiolably namely that there should bee sheepheards to beare abroad his worde and to expounde the same which should be as messengers to bring tidings of the forgiuenesse of sinnes in the name of our Lord Iesus Christ and to rebuke reproue comfort and exhort when we I say doe vnderstand it to be Gods wil that there should be such gouernment in his Church then are wee ashamed to withstand him y t hath created and fashioned vs. So then ye see now why Moses sayd in this text that God deliuered him his lawe for himselfe Trueth it is that God gaue it for all the people in generall as I sayd afore Why then is Moses now the possessor of it It should seeme that God meant to bereaue all his people thereof and that none should bee priuiledged but Moses so as the lawe should be restrained vnto him and the residewe be as it were shut out from it But it is not so For although the Lawe was giuen for all the people yet was Moses made the protector of it And looke what God hath spoken of him we must extend it yet further accordingly as we heare that the prophets were put in the same commission Deut. 31. âer 1.5.7 â 2 to bee as it were disposers or dealers foorth of the treasure of saluation and of Gods couenant so as their office was to shewe Gods will from time to time and to bring vs worde of it in his name And the generall rule which Saint Paul giueth vs â Cor. 4.1 is that men must esteem vs as Gods ministers as dealers forth of the secretes which he sendeth to the world Now whereas Saint Paul sayth wee bee dealers forth of Gods secretes he sheweth vs thereby that it is not enough for vs to haue the holy scripture and to reade it euery man at home in his house but it is required that it should bee preached vnto vs that wee should haue this order of being taught by the mouthes of men and that there should bee shepheardes to serue Gods turne to the ende y t by giuing care vnto them wee might profite more and more in the doctrine of saluation And for the same cause doth Saint Paule say in another place 2. Tim. 3.15 that the Church is the piller of trueth and as it were the ground and standard of the trueth The Papistes alledge this textfull doltishly to clayme priuiledge to themselues to deuise newe articles of fayth and to lode men with lawes at their owne pleasure But Saint Paul meant the cleane contrarie For hee saith that the Church is the piller or ground of Gods truth because that seeing God hath