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. â—â— 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. â—â—â— Sith it is so let vs not thinke it strauÌ„ge 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
they finde thēselues in paine the things are harde and grieuous for them to beare but yet there is alwayes somewhat so sweeten them they haue still some cōfort at Gods hand which serueth to make them vnderstand y t hee blesseth and prospereth them If he should giue them no more but one bit of bread yet haue they such an inward ioy as they can better thanke God for it than y e wicked can doe for great abundance who fret themselues inwardly insomuch that although they labor to bring thēselues a sleepe that they might not haue any remorse of consciēce to trouble them striue euen against nature that they might be as it were senselesse Yet doeth not GOD let them so rest that they can be so mery at the heart euen with their abūdance as the silie faithful ones are with their pouertie who holde themselues contented from morrowe to morrowe waiting to be fed at Gods hand referring themselues wholy vnto him calling vppon him And againe although they haue not all that they would wish yet thinke thy thus w t themselues well yet doth not my God cease to watch ouer me therfore I betake me to his prouidence and rest my selfe vppon him Thus yee see howe the faithfull cease not to bee blessed of God though the world see not Gods benefites so apparantly in them But let vs come now to the vnbeleuers It is true that God sheddeth out his temporall benefites vpon them so as they be healthie haue aboundance of goods and so forth but yet shall all these thinges be turned into a curse to them If a man demaund whether the hauing of bodily health also wherewith to finde a mans selfe be not the blessinges of God yes verily be they But yet must wee note that as in respecte of the faithlesse Tit. 1.15 of the despisers of God they turne to their harme because they be foule vnclean doe defile Gods benefites with their handling of them Needes must it bee then that the order of nature is turned vpside downe in this behalfe For inasmuch as the wicked the vnbeleeuers are full of filth vncleanesse they can not touch any of Gods benefites but they must needes beray them and marre them And therefore all must needes turne to their condemnation Againe we see how the world goeth Haue theeues I meane such as are giuē to deceite fleecing haue they gathered much together They haue tormented themselues all the tim of their lyfe whay ioy haue they had of them God taketh vengeance on them for they be inflamed w t such greedinesse of them as they be neuer in quiet besides y t they cannot doe good w t their euilgotten goods But in the end doe they once dye Then goes all to hauock againe For the worlde sees how the diuell hath libertie to ouerthrowe euen such as a man would haue thought to haue bin well grounded that they shold neuer haue decayed to the worldes end A man would wonder to see how they be destroyed in y e turning of a hand Yea and moreouer the goods which they haue raked together for their children become as halters to hang them withall so as they become miserable euen in the sight of the world men behold the signes of Gods wrath vengeance in thē whereby it is well knowen that he neuer leaueth men vnpunished for the contēpt wrong which they doe to his maiestie in rushing foorth into all disorder insomuch y t if hee punish not the fathers themselues he layeth the execution of it vpon their children how long soeuer he make delay So then let vs marke that it is not without cause that God telleth vs hee will blesse such as serue him yea euen to the worldward And that is y e cause why Saint Paul saith that the feare of God hath promises 1. Tim. 4. ◠not onely of y e euerlasting life but also of this earthly life so as if we liue in the feare of God wee shall not onely be sure of the inheritance which hee hath prepared for vs aboue but also y t euen as long as we liue in this world he will guide vs and keep vs vnder his protection not suffer vs to want any thing whereof hee knoweth vs to haue neede Trueth it is that God wil alwayes be our karuer because he knoweth we bee too much giuen to these earthly thinges from the which he intendeth to pull vs away to the ende we should haue the better skill to lift vp our heades to heauen and to seeke after the goods that are prepared for vs there Therfore whē God restreineth his benefites as we see he doth that is to say when he giueth vs them in smal slender portion it is to the intent we should not be hindred to keepe on our way stil in going right foorth vnto him Thus ye see what we haue to marke in this text And therfore if we serue our God let vs not dout but he wil blesse vs euen to the worldwarde and make vs to prosper better than y e wicked yea and although we see them puffed vp with pride although we see thē tryumph in pomp brauery although we see thē swimming in their pleasures let vs tary patiently a litle while we shal find y t God dalied not w t vs whē he promised his blessing to such as ar willing to serue loue him And specially let vs marke well howe he telleth vs here expresly that he will blesse vs in our issue and in the increase of your Cattell I pray you if the fauor which God sheweth vs do extend euen to the brute beastes so as the marke of his fatherly good will towardes vs shall bee printed in them what wil he doe to our selues to our childrē and to the things y t touch vs much neerer For in deed me must make this cōparison of our bodies with our soules If God haue a care to feede these wretched carkesses heere what will hee doe for vs when we be restored into his glorie If he haue a care of our mortall bodies what will he haue of our soules which are fashioned after his owne image But let vs returne to the present matter If God voutsafe to haue care of our cattell as of our Oxen our Asses and our sheepe for our sakes what care will hee haue of our persons What care will he haue of our children which are heires of the promised saluation and are adopted to belong to his couenant seeing it pleaseth him to choose and adopt vs to be his people For hee doth not onely say come vnto me but also I will be the God of thy children after thee vnto a thowsand generations Deut. 5.10 But what we be worthie to be left destitute of al Gods promises and it were much to if we could by that meane bee brought to right repentance Let vs see if Gods blessing
that although God be harde and rough to them for a time yet doeth hee not faile to remember that hee had chosen them for his people of porpose to vse mercie towarde them yea when the time serueth for it howbeit not ouerhastily but after that hee had well â—amed them so as in steede of rebelling agaynst him they haue chaunged their minde to obey him Nowe wee perceiue what is the meaning of Moses And this is the more expressely and largelie shewed vnto vs according as the Promise concerning y e redeemer came more to light For when God saide to Dauid that the redeemer of the worlde which was promised vnto Abraham shoulde come of his seede 2. Sam. 7.14 he confirmed and ratified that which we heare in this Text saying If thy seede do fal away and forget my lawe and goe astray I will saith he visite their iniquities but it shall bee with the rodde of a man I will punishe them but it shall bee with measure I will neuer take away my mercie from them This is a more large declaration of that which is sayd here to wit that God must needes so punishe the Iewes after hee had long suffered their misbehauiour And when they had shewed themselues vnreformable hee must punishe them howbeit in such wise as there should yet bee reserued some mercie And wherefore Because he hath not respect vnto them simplie but vnto him selfe and to his owne trueth Nowe wee must note that when God made his couenaunt with Abraham as we haue alreadie saide the same was not for the woorthinesse that was in that people neither was it for their desertes but God grounded himselfe vppon his owne free goodnesse onely Albeit that the people shewe themselues vnworthie yet notwithstanding must GOD remayne alwayes firme in his purpose according as Saint Paul also speaketh Rom. 11.29 saying that the calling of GOD whereby hee did choose the linage of Abraham and sanctified it is without repentaunce and inchaungeable It is true that the hypocrites as it hath also beene treated of haue beene punished according as they were woorthie and yet Gods continuall keeping of his promise profited them nothing at all And why See here howe it came to passe God had chosen the linage of Abraham that people fell away from him and hee punished them according as their malice did increase and augment euen so were their punishments alwayes the sorer vntill they came euen to the extremitie insomuch as God seemed euen to haue forsaken them and to haue cutte them off from his house And when he hath doone so then wrought hee after such a sorte as there remaineth yet some seede hidden vnder the grounnde and in time will hee make it manifest that hee forgetteth not what he had saide namelie that in the seede of Abraham all nations of the earth shoulde bee blessed Cen. 22.18 Loe heere a handfull of people whom God keepeth euen after an incomprehensible maner Anon after out of this he raised a great multitude of people vntill that Iesus Christ himselfe was come Bee the wicked and the contemners of God and his lawe escaped thereby No God hath punished them But nowe must we benefite our selues by this doctrine For albeit that our Lorde Iesus Christ hath appeared for the saluation of the world yet must the Church remayne vntill the ende wee haue the promise that cannot fayle But in the meane while wee see the thankelesnesse which is too common in the worlde yea and it so ouerfloweth the worlde that GOD must needes withdrawe his goodnesse and exclude vs from being partakers thereof because wee haue thrust him farre from vs. And that is the cause of the desolation which is to bee seene still in the Popedome at this day The Papistes woulde shielde themselues against GOD and his worde by alleadging that it is vnpossible that God should forsake his Church yea but in the meane while they doe not vnderstande howe they misbehaue themselues against him and are gone away from him and cannot fuffer him any way to come neere them And why Because they driue away the Gospel from them with swoorde and fire so as Iesus Christ hath no place with them nor accesse vnto them We see therefore howe GOD at the first blushe seemeth to roote out those whome hee had called and nothing is to bee seene but confusion as if the Church were lost and vtterly wyped out of the worlde Yet notwithstanding God keepeth his owne hee knoweth howe to accomplishe his promise which is that the state of the Church bee euer continuing and we see the markes of it For when it was to haue bin thought that there was no more trueth in the worlde and that the seruice of GOD had beene altogether brought to nought hee did set vp some doctrine againe In deede the number of them that beleeue the Gospell is little yet neuerthelesse it is a matter that exceedeth all expectation and it woulde neuer haue beene thought that hee would haue wrought after that fashion against all hope insomuch that as it is said in the Psalme it might bee saide that it is as a dreame Psal. 126.1 if a man consider howe the Gospell hath beene set vp againe Yet notwithstanding it falleth out that the wicked they that are wilfully bent to euill gaine nothing by that which God doeth for it is to their more confusion but the faithfull haue wherewith to comfort themselues when they see that God doeth chastice them for they perceiue that hee doeth it not of purpose to forget his mercie or for that hee meaneth not to vse it towarde them Loe here a staffe to stay vs by when God chastiseth vs for our sinnes For one fillippe of his finger were enough to bring vs to ruine and to throwe vs into the deepest doungeon of death As soone as GOD doeth but blowe vppon vs saith the holy scripture bee a man neuer so freshe and floorishing by and by hee withereth and droopeth Psal. 104.29 And what then shall become of vs if wee bee smitten with his mighty hande Must wee not needes bee worse than miserable Here therefore wee bee admonished to stay our selues vppon some comforte or else wee shall bee vtterly vndoone as soone as God giueth vs any token of his anger Hereby wee see howe profitable this doctrine is for vs where hee saith that when God scourgeth thee yet hee will not forget the promise which he swore to thy fathers and albeit that thou bee thrust out into the vttermost partes of the worlde yet neuerthelesse the Lorde will gather thee againe into this lande which he hath promised thee for thine inheritance As often therefore as God punisheth vs for our sinnes be it that ech of vs haue his priuate disease or wretchednesse or any other token of the wrath of God or else that wee be generaly scourged with the plague with warre with hunger or with anie other affliction first let vs acknowledge our
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
he would vtterly roote out that people so as there should not one of them bee left aliue meant not that he was determined so to doe but sheweth that the people was worthy to haue bene quite and cleane destroyed And in deede there was iust cause why to the intent that euery of them should be smitten downe and subdued on his owne behalfe and that Moses should pray after that maner And yet for all that God found the meanes to make good his promise notwithstanding the wilfull frowardnes that was in the people And this is a point well worthie to be marked among others that when God hath chosen any people although his grace bee despised so as all they whom he had called become vnworthie of such a benefite and banish themselues out of his house by reiecting y e promise that was offered them yet will God finde the meanes to chastise them in such wise as his Church shall not vtterly perish yea and he will euen ouercome mens frowardnesse with his goodnesse I say it is well worthie to bee marked For wee see that on the one side the hypocrites vnder colour that God hath manifested himselfe vnto them and promised to bee their Sauiour doe surmise that they haue him bound and thereupon take leaue to doe euill and if a man shewe them their sinnes they hardē themselues against it there is nothing but pride in them they arme themselues with Gods name to fight against his Prophets And this haue they done in all ages When the Iewes were rebuked for their wicked life for their turning away from God they were inflamed with such rage against the Prophets as to say How nowe Ierem. 7.4 To whom speake ye Are not wee the Church Are not wee Gods inheritance Hath he not set his couenant among vs Haue not wee the signe of Circumcision Haue not wee the temple where he is worshipped Wee see then that the Iewes did falsely abuse Gods name to aduaunce themselues against him and his word And this is reported of the Iewes but yet wee may see the like in our selues For all they to whom God hath done so much honour as to giue them his word and to manifest himselfe vnto them doe imagin that they haue him as it were in their sleeue yet for all that in stead of profiting themselues by Gods so gentle alluring of them vnto him they set themselues against all good doctrine they cannot finde in their heartes to beare any yoke they will needes bee as wilde beastes and yet in the meane while they will needes haue God to auow them to be of his flocke But here wee see that although God had as then set vp his seat among the Iewes and made a couenant with them to bee their Sauiour vnto the ende yet when he sawe they were not meete to haue him but that they drew cleane backe and ceassed not to spite him he found the meanes to punishe them yea and that in such sort as all those things went to nought and yet he himself abode soothfast notwithstanding their destruction And therfore let vs not deceiue our selues When God hath once taken vs to him to be of his houshold and adopted vs to be his children let vs not sooth our selues in our vices but consider how it stādeth vs on hand to walke so much the more awefully when God hath shewed himselfe so bountifull towardes vs and that forasmuch as he hath vttred his goodnes in such wise it is good reason that wee on our part being so much beholden vnto him should looke well about vs and indeuour to giue our selues wholly to his seruice and be so loth to offend him as we may also be afraide to be bereft of the grace that he hath once bestowed vpon vs. Marke that for one point And therewithall let vs marke also that God in punishing the hypocrites and all such as abuse the goodnesse that he hath done towards them ceasseth not for all that to continue faithfull stil. For if he should destroy the whole world and leaue no afterspring to call vpon him it might bee said in deede God hath iust cause to punish men after that maner but in the meane time where is his promise Psal. 72.17 He hath saide that his Church shall continue for euer that his name shall bee called vpon here beneath as long as there is eyther Sunne or Moone in the skie but nowe is all dispatched quite and cleane the remembrance of saluation is vtterly buried among men Although then that God should doe iustly in punishing such as had done amisse yet should his promise bee vaine and voide if he perfourmed not the thing that he promised and so would men blame him of vnfaithfulnesse But as I saide he findeth meanes to punish them that deserue it and yet notwithstanding reserueth and keepeth still a people to himselfe and suffereth not his trueth to fall to the ground or to die without effect And hereof we haue a notable example in this place For wee see that God had made a couenant with Abraham and had promised him to giue the land of Chanaan for an heritage to his ofspring As soone as the time came the promise was performed Yea verily but all the posteritie of Abraham refused and reiected the promise whereby they disanulled it as much as lay in them Thus you see they bee depriued of it through their owne vnthankfulnesse But yet to the intent that God be not accused of leauing his promise vnperformed it behoued him in punishing the fathers to preserue their race They that come vp afterward are also the ofspring of Abraham and they possesse the land that was promised by meanes whereof the couenaunt that God had made abode sure and fast settled to the end And for the same cause it is said that God reserued the yong children to himselfe Now then as many as had murmured and were aboue the age of twentie yeeres are cast off and banished from the good turne that was readie for them but they that were vnder that age are preserued still and God is glorified in them And albeit that the accomplishment of his promise was delayed by the space of fortie yeeres yet notwithstanding he shewed himselfe faithfull in the end This is the matter which we haue to beare away So now likewise when wee see the world so farre out of order that al is mard and it seemeth that all men will needes spite GOD and shut themselues out of all hope of saluation by driuing away the light of the Gospell that is giuen them let vs looke for some vengeaunce at hand For though God bee patient yet must he bee faine in the ende to stretch out his arme to bee reuenged of such malice and contempt On the one side they to whom the Gospell is preached doe growe altogether heathenish and it is seene that a nomber waxe worse and worse and wickednesse becomes more excessiue than it was in
shewed himselfe to our face and vouchsafed to bee knowen of vs familiarlie Now we we see what Moses ment For his meaning is to set forth the greeuousnesse of the peoples sin if it should so fall out that they shoulde turne away from the purenes which they had learned in the lawe As if he should say True it is that euen from the creation of the worlde most men haue not ceased to ouershoote themselues into a number of errors and follies but that came to passe because they had not so special a teaching as you haue whereby they might haue had certeinetie of faith to rest themselues vpon Therefore the wretched infidels went astray but yet was not their sin so greeuous and outragious For although they were vnexcusable yet had they not any such teaching as you But as for you yee haue had Gods couenaÌ„t wherby ye were brought into his house hee hath shewed himselfe as a father towards you taught you as his childreÌ„ this is that holy band wherby god hath tyed him selfe to you now then if you should turne backe againe and become like those wretched beastes which neuer knew nor tasted of gods truth what a thing were it Might you pretende them for a shrowding sheete and say other men do so as wel as we Yea but yet had not those othermen such teaching as you haue had Nowe therefore acknowledge the grace that God hath bestowed vppon you in shouling you out from all nations of the earth in coming so nigh vnto you And in deed y e same is the very cause why y t when the heathen are condeÌ„ned in their supertitions it is said on the contrarie part that y e Lord dwelleth in Sion his maiesty is knowen there After that manner doth the Prophet Abacucke speake in his second chapter Abac. 2.20 and it is a doctrine that is rife ynough euery where As if it were saide The world runnes at randon and euery man forgeth and setteth vp some God priuately to himselfe but as for the God which hath shewed himself to bee the true liuing God his voyce soundeth in mount Sion where the temple was builded TheÌ„ sith it is so although the whole world bee caried away go wandering in the darke yet must not we be remoued forasmuch as he hath set vp his seat among vs and we know him by his voyce by his word And here we see why it is said in the Psalmes where Gods kingdome is spoken of in such wise as it was to bee stablished in the person of our Lord Iesus Christ Psal. 97.1.3 5. 115.3.4 as wel in the fourescore and sixteenth psalme as in other psalmes The Lord reigneth Let y e far countries reioyce therat let all ydols be confounded and let all that is set vp by men be throwen downe For when wee haue the truth which driueth away al darkness ignorance then haue we the verie meane to destroy al superstition And to the same purpose also is there this like saying in Esay Esa. 19.1 when the Lord reigneth then shal al the ydols of Egypt fal And why For the wretched Infidels weene they doe well and thinke they do God good seruice in following their fond superstitions But when God is once set afore them then his maiestie bereaueth them of all excuse and he must needs as then be magnified And that is y e cause why it is said in another place Esa. 25.9 This is the Lord this is the Lord. The prophet in the person of all the faithful defieth the ydols with their abuses because GOD should be knowen accordingly as al things were accomplished at the comming of our Lord Iesus Christ. Now then the thing y t we haue to gather vpon this tâ—xt is that when we once knowe God by his word wee must be so fully resolued and assured thereof that although the whole wretched world run rouing after their owne abuses and superstitions yet we must keepe on our way still that seing we haue a sure foundation which cannot be shaken that is to wit gods infallible truth wee must let those blinde wretches breake their necks sith we cannot remedie it and in y e meane while we must go forward still as the Lord commaundeth vs seing he hath reached vs his hand to draw vs to him And although this was spoken to the Iewes by Moses yet it perteineth eueÌ„ now vnto vs. For wee see what fauor God hath shewed vs aboue others All the worlde is full of error and diuelish imaginations wretched men are become brutish in their ignorance But what Neither hath the doctrine of life bene preached vnto them neither haue they euer in good earnest vnderstood what God is Indeede they can speake of him but that is but at randon without order But wee haue the scripture declared vnto vs and by that mean God communicateth himself to vs and allureth vs so sweetly vnto him as he could not doe any more for vs except hee should take vs into his lap and yet we see he applieth himselfe to our infirmitie he chaweth our morsels to vs he feedeth vs with pappe speaketh to vs like a nurse Now when we see that our God manifesteth himselfe so familiarly vnto vs there is no more excuse for vs wee may no more mingle our selues in the order or ranâ—ke of vnbeleeuers For our state is cleane contrarie Rom. â—â—â— God is hidden from them and yet shall they not faile to perish in their ignorance as they be worthie But as for vs if we be so stubborne against God that euen of a spitefull malice wee will not obey the things that he sheweth vs but wil play the wilde beastes with him so as hee cannot reclaime vs to himselfe and that euen when we knowe him and do vnderstand that it is hee which ought to be honored yet wee be so vnconstant and wauering still as to turne away after our owne dotages shall we not bee doublie condemned Shall not horrible vengeance hang ouer our heades Then let vs beare in mind that in asmuch as our Lorde hath made a couenant with vs that is to say hath called vs into his Church to be taught by his worde that this is the onely meane wherewith wee may bee armed and fortified against all superstitions This is one point And let vs also marke therewithall that horrible condemnation hangeth ouer our heades if we wander away and hold not our selues to the simplicitie of Gods doctrine but bee carried away hither and thither by our owne lusts These are the two pointes which we haue to marke vpon this text Wherefore let vs learne to make our profite and commoditie of the worde that is preached vnto vs for the same purpose That is to wit albeit that all bee full of corruption and errour yet let not vs bee shaken downe nor bee wauering as manie men are to saye yea marie but there is so much disagreement that
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 cōmandements so as we may say wee haue kept all ways But here it might be demāded 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
take occasion of stumbling at it Yea but in as much as Moses addeth that God doeth it for iust cause the stumbling blocke is taken away Hee sayth that God tempteth vs that is to saye that hee tryeth vs. After what maner Whether we loue the Lorde our God or no. And hereby hee sheweth as I haue declared heretofore that if wee haue a right meaning and pure heart and haue receiued his trueth without hypocrisie he will helpe vs at our neede and we shal be vpheld by his power so as Satan may well straine himselfe to the vttermost but the victorie shall alwayes go on our side And this is the thing that I haue touched out of Saint Paul where he sayth that all the false miracles which befall vnder the reigne of Antichrist 2. Thes. 2.12 as many haue been seene are all reuengements of God to punish such as woulde not obey his trueth And it is good reason that Satan shoulde driue them to destruction sith they woulde not open their eyes at such time as God woulde haue enlightened them And seeing they haue thrust all good doctrine vnder foote it is meete that they shoulde bee deceiued by lyes But let vs come backe againe to the wordes of Moses He sayth that wee be tryed to weete if wee loue the Lorde our God Heereby hee sheweth that God putteth a difference betweene the hypocrites and such as serue him in soundnesse of heart at such time as heresies spring vp and that there is trouble and disagreement And why For it is certaine that such as loue God are preserued by the power of his holy Ghoste that the troubles which they susteyne are a good proofe and sealing vp of their faith whereby the same is made autenticall God sheweth by effect howe hee hath wrought in them and that they bee in verie deede of the number of those whome hee hath chosen So then let vs vnderstand that all the errours and heresies which the diuell shall haue sowed among vs shal bee turned to good ende to all Gods children So farre off is it that they bring vs any hurte or harme that they serue euer to make our faith shyne the brighter and to warrant vs that God hath succoured vs and that hee will haue the same knowen to the whole worlde so as he may bee glorified for it And we also haue the more cause to rest vppon him with the greater certaintie of faith and to trust that hee will neuer faile vs. For as much then as wee see that our Lorde worketh in such wise as hee turneth darkenesse into light and deadly poyson to our health haue wee not whereof to reioyce and ought wee not to bee patient albeit that troubles doe vexe vs for a time and that wee haue much adoo to resist Yet ought not our heartes to quaile seeing that God giueth it so happie an issue Thus much concerning the first poynt that is to witte that if wee loue God with all our heart that is to say roundly and soundly and without counterfayting hee will not suffer vs to bee beguyled but whensoeuer Satan comes to sowe troubles and heresies wee shal bee confirmed still better and better and profite in such wise as wee shall neuer bee ouercome And therewithall wee shall haue the better proofe that wee bee of the number of his seruauntes and of those whome hee hath committed to the custodie of our Lorde Iesus Christ and that wee shall see this saying fulfilled that hee will neuer suffer any of the things to perish Iob. 18.9 which his father hath put into his hande Wee see then howe our Lorde Iesus Christ is the keeper of our saluation that wee finde the thing by experience which Saint Peter sayeth 1. Pet. 1.4.5 namely that our saluation is kept in heauen by faith and that wee our selues also shall get the vpper hande of all the temptations which the diuell stirreth vp against vs by sowing such cockle and darnel to the preiudice of Gods trueth But let vs marke also that such as are winde-shaken doe shewe that they neuer wist what it is to loue God with all their heartes and that there was nothing in them but vanitie and hypocrisie And therefore when wee see men seduced let vs not wonder as though God were cruell to them For it was meete that their hypocrisie shoulde bee discouered They meant to mocke God and vsed a kinde of vernishing and painting to make a showe of that which they were not and God bewrayeth what they were in deede Nowe therefore whereas wee see the wretched worlde so carried nowadayes into darkenesse superstition and ydolatrie wee must not thinke that they doe it of meere simplicitie as though they were innocent and faultlesse and that God had giuen Satan the brydle without cause but wee must rather consider that God with iust vengeance punisheth the vnkindnesse of such as had neither purpose nor desire vnto him Trueth it is that a man shall see some outwarde shewe of holinesse in a number of those that are seduced in the popedome and elsewhere But yet for all that they bee double hearted and God perceiueth what they bee in secret So then let vs vnderstand that God is a iust Iudge and let vs glorifie him for his punishing of such as loued him not soundly in their heartes as they shoulde haue done That is the thing which wee haue to note And in deede experience shewes it in such as turne backe and fall to naughtinesse after they haue once knowen the Gospell Wee haue seene here that when Satans vnderlinges haue come hither to set troubles in the Church those that haue beene seduced by them haue knowen them welynough of olde and not nowe of late for I speake of the space of eyghteene yeares Since the troubling of this Church diuers sectes haue been seene and stil God hath beene faine to shewe and to poynt these out with his finger which had nothing in them but dissimulation hypocrisie howe faire countenance soeuer they did make And I say that this hath beene knowen nowe these eyghteene yeres insomuch that euen they that haue pretended to bee great vpholders of the Gospell are well knowen to mee howe they haue behaued themselues I could rehearse their doings if neede were but it is ynough to giue men an incling of them that others might take example by them When the Anabaptistes came hither to infect all there was great cheere made them in the townhouse and this was about an eyghteene yeares ago True it is that men were constrained to reproue their doctrine openly but yet in the meane-while they were still chockt vnder the chinne in steed of resisting them lustily feastes were made to entertaine them with And since that time wee haue seene in our owne dayes and that not long ago howe other heretikes haue beene fauoured at their comming hither and specially howe that horrible blasphemer was supported And by whom By such as had
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 â—urning 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
Sermōs but to be taught Nay there are a nōber which fulfil y e prouerb y t saith a foole doubteth of nothing And they y t haue most need to learne think themselues to know most that they need not to opē their mouths to ask which is Gods truth But as for vs let vs inquire And for y t doing thereof let vs marke y t it behoueth vs to liue soberly for if we got to worke proudly presumptuously as a nōber do which think thēselues so great clerks as I haue said y t no man cā teach thē any more than they know alreadie wee shall be ful enough yea euē till we burst but it shal be but with wind we shal be voyde of all light of life But if wee can finde in our heartes to bee taught of God we must bee learners that is to say lowliminded and we must vnderstand that we haue neede to proceede further And truely the verie vse of the Lordes supper ought to put vs in minde that our cōming thither ought not to be without instruction For as I declared yesterday a sacrament without teaching instruction is a deade thing and a mocking of God and a defiling of the thing it selfe Therefore as oft as wee come to the supper let it bee awakening of vs to make vs inquire of y e things that we know not sufficiently before though we haue had some tast of them And truely if it be not lawful to admit young children to the Lords supper vntill they knowe what is meant by that Sacrament and wherefore it was ordeyned shoulde such as haue liued a fortie and threescore yeares come to it like dogges or swine And yet we see they doe so and woe be to them for it So then let the visible signe which our lord hath ordeyned be a meane to spurre vs forwarde the more that wee may seeke to profite more and more in the knowing of Iesus Christ specially seeing we be no more troubled nowadayes with resorting to a place which God hath appointed For wee haue Iesus Christ who is Gods temple 〈◊〉 3.11 and hee is not shut vp within any certaine place but filleth both heauen and earth with his power True it is that in the nature of man wherewith he clothed himselfe he is gone vp into heauen and yet for all that hee ceaseth not to dwell here in vs So then we must go to Ierusalem we neede not to goe on pilgrimage but only to make our repaire to the son of God and we shall finde in him the whole fulnesse and perfection of the Godhead Coloss. 2.9 〈◊〉 ◠9 Matt. 28.20 Col. 2.6 Neuerthelesse wee must marke well also that forasmuch as the fathers of olde time had not the thinges that are giuen vs at this time it shal be to our sorer condemnation if they haue beene diligenter than we in exercysing y e figures shadowes and that we nowadayes be lasie and colde so as the substance be put into our handes and yet we make no reckening of it The Iewes were faine to resort to the Temple of Ierusalem leauing their houses and householdes And their wiues and childrē were faine to come trotting thither with great trauell and not without charges And why You shall resort to the place which the Lorde shall haue chosen to set his name in He saith not to dwel there throughout but to shewe his presence in such wise as it may be knowen that we bee vnited to our God not onely by figures and shadowes but also by his dwelling among vs. As nowe there is not any one place which God hath chosen to put his name in that hee might bee called vppon alonely there but wee haue God manifested in the flesh For what is Iesus Christ Euen so is he intitled by Saint Paul 1. Tim. 3.16 Seeing then that hee calleth vs to himselfe and that we neede not to make any long circuites to finde him but rather that he preuenteth vs and that all his desire is to drawe vs to God his father shoulde we nowe be lasie and colde What excuse wil there be for vs when the Iewes tooke such paine hauing but y e first principles like yong childrens Apsies and y t we nowadayes being brought to the full perfection doe fare neuer the better by it or at leastwise it standeth vs not in so much steade as the auncient figures stood the Iewes vnder the law Thus ye see what we haue to remember vppon this text where it is saide that they resorted to the place which the Lord had chosen Now finally for a conclusion Moses telleth them that there should bee no Leauened breade in all their borders during those dayes and secondly that on the day of the passouer they should keep as great solemnitie as on the Sabboth day And hereby he sheweth that it is not enough for vs to absteyne from fraude and malice but that we must labor to the vtterm oft we can to put away al filth frō among vs. For if I alledge that as for my selfe I will bee no hypocrite and in the meane time doe suffer stumbling blockes in the Church yea or mainteyne them I must not thinke my selfe therefore discharged It is saide There shall no leauen bee seene in thy coastes As if he had said Euerie man must haue an eye to himselfe and to his house y t ye be not defiled in any thing that may hinder you to eat of the pascall Lambe in all purenesse Therefore beginne at your selues and at your owne householdes But yet therewithall bee so watchfull also as there may be no corruptiō in al y e rest of the people Wherfore let vs haue an eie nowadaies to the wel practising of this doctrine and let euerie man looke narrowly to himselfe And afterwarde let such as haue householdes to gouerne looke to the purging away of all filth and vncleannesse And then generally if there be any stumbling blockes among vs which may put thinges out of order let vs all looke to the reproouing of them out of hande And aboue all thinges let vs assure our selues that to bee partakers of Iesus Christ in true purenesse wee must begin at the cleansing of our selues y t God may gouerne vs and that our passeouer may be kept in spirit and trueth by casting ourselues vtterly downe and by yeelding to forbeare all our owne thoughtes and affections so as wee may keepe a spirituall Sabboth not for one day onely as I said afore but y t we may continue therein during all the time of our life Now let vs kneele downe before the Maiestie of our good God with acknowledgement of our faults praying him to make vs to feele thē better than we haue done that they may so mislike vs from day to day as euery of vs may inforce himselfe to repaire vnto him and to frame ourselues in such sort to his righteousnes as all our whole life may bee ordered c. And
be no remedie to be found but only to flee to Gods mercie and to craue forgiuenesse not only for y e fault but also because men ought to feele y t he is angrie with the whole Citie What is to be done when the misdeede is apparant Ought not men much more to make supplication to God and to flee to his mercie at leastwise if they were well aduised Yes but wee see what hardnesse or rather blockishnesse is nowadayes in most men yea and well neere in all men For when a misdeede is committed who is hee that regardeth it True it is that if an outragious wickednesse be committed men will perchaunce say hee is a wicked man But they consider not that God warneth all folkes generally to say euery man in himselfe Alas how happeneth it that such an enormitie is committed among vs that all of vs shoulde bee defiled with it before GOD For that this is come to passe and wee neuer wist it is a token that wee haue euill profited in Gods worde For wee thinke not that his giuing of such examples vnto vs is for our instruction But although wee sleepe yet dooth not GOD cease to doe his office Wee heare what hee sayth when there is no Iustice nor vpright dealing in a citie They bee princes of Sodome they be theeues and murtherers Esa. 6. â—0 Hee sayth this to Iudges Not for that they had cut mens throates that were traueling No but because they had not mainteined the good and guiltlesse Therefore he saith Beholde it is a citie of bloud The very citie of Ierusalem it selfe which God had chosen to bee his royall pallace and Temple is called a citie of bloud and a denne of theeues And why Because many outrages and disorders were there committed and many poore soules were trodden vnder foote without succor and Iustice was become as an open robberie So then let vs learne to resorte to our God when any offence is committed and let euery of vs thinke with himselfe Alas our Lorde doeth vs to vnderstande that he is angrie with vs in that such things are hapned and that such enormities are committed among vs. And therefore let euery of vs craue pardon of them and also thinke thus with our selues Of whom is it long that I am not lyke one of them but onely of Gods preseruing of me And let vs also beware for the time to come Thus yee see in effect what wee haue to beare in minde as in the respect of the things that are spoken here concerning murder There was also the striking off of the Hekfers heade to make men the more afraid as who should say that the beholding of a poore beast slayne after that sorte doth moue men the more And what is to bee sayd then of a man which is shaped after the image of God Wee see then how our Lord meant to teach the Elders and Iudges that were present at the sacrifice that they might the better learne the horriblenesse of all murders For if wee bee afraid of a beast it is good reason that wee should bee touched much more to the quicke without all comparison for a humaine creature As touching the washing of their handes it is added to doe the people to vnderstand that they were after a sorte defiled or rather that they should declare both before the Angels and before all creatures that they might washe themselues from it And this serued for the time of the ceremonies of the Lawe But wee must vnderstand that it was not our Lordes meaning to foade his people by such signes in counterfeiting and hypocrisie What gayned Pilate by his washing of his handes Was hee cleared from the death of Iesus Christ No that washing of his was a token of his defiling Wherefore washed he his handes but because hee knewe himselfe guiltie of the death of Iesus Christ Whereof hee thought to cleere himselfe by a drop of water and that was too great a dalying with God And that is the cause why I sayd that his washing ingraued his sinne the deeper before GOD and made him the more vnexcusable And therefore had the people come dissemblingly to washe their handes it had bin but a further charging of themselues and a making of themselues the more faultie But Gods will was that the Elders should vse such ceremonies to doe vs the better to vnderstand that wee be fleshly and consider not our sinnes vnlesse they bee as it were pointed out with the finger Wee conceiue not Gods wrath except wee haue some signe of it before vs. God then meant to declare that when there is any such offence wee bee defiled so as there is nothing but filthinesse in vs but God mislyketh of vs we cannot preace vnto him without prouoking him to wrath Marke that for one point And therewithall hee meant to shewe vs how we ought to apply our indeuour to cleanesse And this cleanesse is not compassed with corruptible water but it must bee first in our consciences and afterwardes in all our members Wherefore let vs learne to looke to it Esa. 1.15 that our handes bee not bloudy as the Prophet Esay termeth the hands of those which did wrong to their neighbours and let not our feete runne after bloud neither let our members bee defiled nor made instrumentes of vnrighteousnesse as Saint Paule speaketh of them in the sixt to the Romans When we indeuour after that sort to keepe our selues vndefiled to Godward then do wee obserue the washing that was vnder the Lawe to reteine the trueth and substance thereof And at this day whereas we haue baptisme the water betokeneth the lyke not that it is sufficient of it selfe nor that it is of force to washe away our sinnes for what should then become of our Lord Iesus Christes bloud It were too grosse a blasphemie for a man to put his trust in a visible signe we must lift vp our mindes higher In lyke case is it with the Lordes supper Insomuch that when wee come to the table of our Lorde Iesus Christ if wee thinke to finde our soule-health in a bit of bread or in a droppe of wine wee bee very brutish and there is neither reason nor vnderstanding in vs. But when we bee led further so as by eating of the bread we conceiue that Christ is our very sustenance and that although wee bee spiritually dead in our selues yet we cease not to liue in him then doth the sacrament turne to our benefite And to that vse must we apply the doctrine that is set downe here And for a conclusion let vs marke further that although the men that are murthered doeâ—no more speake vnto vs because they be dead yet the bloud of them cryeth out for vengeance against vs. See wee not what proceeded from the bloud of Abell Hee needed no man of lawe to pleade his case for his very bloud cryed vnto God as is reported thereof Whereby wee bee done to vnderstand that although the parties
were y e next way to make vs forget the duetie which we owe vnto God We also on our side must take heede of these things not in y e manner as the Iewes did which straitely obserued this law other such like touching the ceremony but we must keepe ourselues vnto y e truth and substance therof which they so much despised according to the coÌ„mon custom of y e world which is euer wont to busie it selfe about the formalitie or shew of things to make no account of the substance Let vs therefore learn to know y t whereas the Iewes obserued this ceremony w tout any minding at all of y t which God required of them they did but dally play with God and their whole obseruation thereof was but hypocrisie so as they did nothing else but prouoke y e anger of God For when men wrest peruert his word in such sort it is such a trecherie as he can not suffer But it is no wonder to see this abuse among men For they would faine content God with such outward things it is ynough for theÌ„ so they set a good face on y e matter And being theÌ„selues carnall they measure God by their owne ell But contrariwise let vs note y t when God coÌ„maÌ„deth vs smal things it is to lead vs to a farther matter therefore let vs alwayes aime at this mark not stay ourselues on things which are of no gret importaÌ„ce according to y e rule which our Lord Iesus hath deliuered vnto vs in this behalf Maâ— 23. â—3 Ye ought in deede saith hee to doe these small things wheÌ„ they are coÌ„manded by y e law but yet ye must alwaies come vnto y e chiefe principall point And we know what God sayth namely y t he requireth mercy not sacrifice his will is y t there shoul be faithfulnes iudgement and vprightnes among men And as for sacrifices washings such like thinges his meaning was y t by theÌ„ men shold be trained to put the assurance of their saluatioÌ„ in y e fauor which he hath promised vnto theÌ„ y t they be sory for their sins when they see them before their eyes y t they should serue theÌ„ for witnesses to endite themselues to y e intent y t when they offer themselues to God being in such displeasure with their sinnes they might attaine pardon and mercie of him Thus ye see what we haue to beare in minde And now seeing the figure is passed done away we haue no neede to busie ourselues in the outward obseruatioÌ„ of this law What remaineth then Is this law needeles nowadaies in respect of vs Ought not we to reade it Yes for ye see that God ment it should be an instruction for his church euen vnto y e end of y e world It remaineth then y t letting the figure passe we gather y t which is taught both to the Israelites to vs namely y t in all things we must take heede of stayning and defiling our selues Nowe we are not ignoraunt what the things are which defile a man Maâ— 15.18 It is not y t which entereth into a man as our Lorde Iesus Christ speaking of meats sayth but it is y t which coÌ„meth out of a maÌ„ Look how many wicked affectioÌ„s we haue so many stainings of vs haue we before god For froÌ„ whence coÌ„meth fornication Proceedeth it not out of the heart of man From whence coÌ„meth ambition From whence come other wicked desires as couetousnesse enuie pride and all the rest Now when y e soule of man is so full of such foule staines y t it is infected before God it draweth the body by by vnto theÌ„ and if we put wicked thoughtes in practise beholde howe our bodies also are wrapped in the same filthines with our soule we become altogether defiled Let vs therefore learne so to dedicate ourselues vnto God as our infectious filth be not a cause to driue him away from vs. And therewithall let vs beare in minde that which S. Paule sayth namely that seeing God will dwell within vs we must purifie both our minds bodies â— Cor. 6.20 2. Cor. 6.16 And this is the reason which Moses alleadgeth when he sayth That God alwayes dwelt in the middes of the campe of Israel to deliuer theÌ„ to giue vp their enemies into their handes And afterwarde he addeth Take heede that the Lorde thy God depart not from thee when he shall find any vncleanesse in thee At this day this fauour is bestowed in more ample maner vpon vs than it was then vpon the auntient people For we know howe God is ioyned vnto vs in the person of his only sonne Now seeing y t the fulnes of the godhead doth dwell in our Lord Iesus Christ that not vnder a shadowe as in the arke of the couenant where y e lawe was enclosed but is assuredly our God being manifested in the flesh seeing it is so y t we are members of Iesus Christ 〈…〉 3. â—6 that he hath vouchsafed vs so great a benefite as by coÌ„ming downe from heauen to ioyne himselfe w t vs let vs note y t at this day God is more neere vnto vs than he was vnto y t people yea he will make vs to haue more feeling of his vertue and power For we are alwaies in such sort vnder his protection y t we neede not to feare but that his power is still stretched out to maintaine preserue vs. When our Lord Iesus sayd vnto his disciples I am with you euen vnto the ende of the worlde 〈◊〉 28.20 surely he ment to strengthen them in all the conflictes which they were to suffer in preaching of the Gospel and it serued likewise to declare vnto vs also y t he will neuer forsake vs as in respect of his power Seeing it is so then that we are vnder the gouernment of the sonne of God and y t although he be ascended vp into heaueÌ„ he faileth not to fill all y t he is also our shepheard to the intent y t none of them whoÌ„ his heauenly father hath giuen vnto him should be lost 〈…〉 .10 〈◊〉 5.30 that we are bone of his bone flesh of his flesh as S. Paul sayth and y t there is no greater coniunctioÌ„ betweene y e husband the wife than is betwene the son of God vs. Seeing it is so I say let such gratious fauour as this prouoke vs to withdraw ourselues froÌ„ al filthines let vs keepe this holy vnitie which we ought to haue with our God And moreouer let vs also diligeÌ„tly note how precious a thing it is y t God dwelleth with vs to giue vp our enemies into our hands to deliuer vs froÌ„ all euill For hereby we are warned y t were it not for his fauour we are set open to ten thousande deathes And in very deede let euery of
in mynde of their sinnes and thereuppon submit themselues to him and offer him their backes Like as a child looketh for correction when he seeth his father angrie so must wee haue the meekenesse in vs to submit our selues to God and shame must not touch vs neither we be ouermuch grieued when our Lord is minded to discouer our faultes and to bring vs lowe before men True it is that wee ought to be touched therewith 2. Cor. 7.10 but yet with such sorow as S. Paul speaketh of which wee must not shun bycause it tendeth to our welfare For if our sorowing be after a worldly manner bycause wee bee not honoured nor had in such reputation as we would be it is a cursed and sinfull sorowing But if wee bee sorie that we haue offended God and all our griefe is for the euill which we haue done that sorow is a sacrifice which God alloweth and well lyketh of Howsoeuer the world goe if GOD list to lay any note of infamie vppon vs let vs not thinke it ouer straunge sith wee see that Moses who had bin exalted as a figure of our Lorde Iesus Christ who had deliuered the people of Israel out of bondage and vppon whom GOD had shedde out his power was faine for all that to bee set as vppon a scaffolde and to bee put to reproche and to haue it made knowen that God did solemnely bereaue him of the land that was promised to the linage of Abraham when a great sort of Rascals and a great many of people of none account entered into it and in the meane whyle Moses was fayne to bee shutte out Sith wee see this shoulde wee thinke our punishment ouer harde and grieuous when God will haue our sinnes laide open specially when it may serue for example instruction Nay we ought not to haue so great regard of our owne honour but that we ought to esteeme the saluation of our neighbors much more Moses for his part knew y t this shold serue for a good president to the worldes ende bicause that whensoeuer we compare our selues with him we must needs hang downe our heads as I saide afore and put our selues into the handes of GOD. At the sight heere of Moses was contented For he sought the welfare of the whole Church and so that God were glorified he made no further reckening but vtterly forgetting himselfe he was not so chare of his owne renowne and good reputation in this behalf but that hee did patiently beare the chastisement which it pleased God to denounce against him That is the thing which wee haue in effect to remember in this place where it is shewed vs againe that Moses was shut out from the possessiō of the land which had beene promised for an inheritance as well to him as to all the rest of Abrahams ofspring And herewithall we ought also to marke well that whereas God sendeth him vp into Mount Nebo and telleth him that hee shall dye there he as we shall see in the end resisteth it not but prepareth himselfe to it True it is that he pronounceth the blessings which shal be seene hereafter in order and which we wil go in hand withall to morowe if it please God Also hee maketh as it were his last Will to all the people And yet for all this he is not dismayed but putteth himselfe into Gods hand and prepareth himselfe willingly to dye Nowe heerein wee see how the faithfull ought to be alwayes willing to goe whithersoeuer God calleth them and how they ought to ouerleape al the difficulties of this world insomuch that although they meete with neuer so many thornes and neuer so many encounters yet ought they to thrust foreward still not to be driuen aside nor to be put out of hart for all that Also when God taketh them out of the world it behoueth them to haue alwaies one foote onward on the way as if they should say lo heere I am Lord I am ready to come vnto thee But this cannot be done except a man haue profited well in Gods schoole and specially that we know there is a better life prepared for vs. For w tout that we can neuer feele truly that we be but straungers in this world For they which beleeue there is none other life than this which we inioy heere and thinke to make their rest in this world are so wedded to it y t a man cannot plucke them from it but by force and spite of their teeth But when we once know that our inheritaunce is in heauen we conclude y t this world is but a pilgrimage and that wee must passe apace through it And he that passeth it so shall finde it no hard matter to go through with his iourney when he seeth that his saluation is on the other side and that God calleth him thereunto The thing then whereunto it behoueth vs to put our whole indeuour is the minding of the heauenly lyfe and to consider that God allureth vs dayly to come to the immortall glory which he hath prepared for vs to the intent that when we be to depart out of this world we may not goe vnto him against our wils nor make complaintes nor say after the maner of vnbeleeuers What shal I doe or what shall become of me For as S. Paule sheweth vs he that hath our gage in his handes 2. Tim. 1.12 is faithfull Our saluation is named a gage so as God byndeth himselfe lyke a man that receyueth money or some other thing that hee is put in trust with to keepe Nowe if a man haue taken a thing to keepe it behooueth him to shewe his honestie and trueth And thinke we that God will deceyue vs hauing promysed vs to be the keeper of saluation Seeyng then that hee hath vouchsafed to take it into his handes and to vndertake the safe custodie thereof let vs bee bold to trust vnto him and let vs goe yeelde our selues into his handes whensoeuer hee shall call vs. Thus yee see howe wee bee to put this text in vre Yet must wee note further that there is lesse excuse for vs noweadayes than there was for Moses or for all the fathers that lyued vnder the Lawe For had they the promyses that are made vnto vs at this day in the Gospell They dyd but see them a farre off and vnder verie darke shadowes Or did they see Iesus Christ raysed from the dead In deede they knewe it howbeit but by hope as whereby they comprehended in a figure the thinges that were absent But nowadayes forasmuch as wee haue the Gospell which openeth to vs the gates of heauen GOD allureth vs to him as familiarly as can bee wee bee alreadie entered into it in the person of our Lorde Iesus Christ in so much that his going vp on high is to drawe vs thither to him For in as much as he is our head he will drawe vs vp to him into the glory whereinto hee himselfe is entred
where and is yet still in a number of countries which make great account of themselues and deeme themselues to be of great worthines If a man should aske the Italians the Frenchmen and a great sort of the Almaines of what worthines they be they will set so great estimation vppon themselues in their pride as ye would maruel and yet are they all banished from the inheritance of God they are all disherited they be depriued of the foode of saluation which God hath ordayned for his children Seeing it is so let vs see that we be more diligent in keeping this inheritance sith our Lord hath put it as a gage into our handes let euery of vs inforce himselfe to teach the younger sort that the trueth may bee receiued continually from hand to hand and that GOD may reigne among vs euerlastingly And to the intent wee may haue the more zeale and good will thereto let vs call to minde that which I haue sayd afore namely that if wee should compare all the goods in the world and all the riches that fathers can leaue to their children with this they be nothing in comparison of this heaueÌ„ly treasure of Gods auowing of vs to be of his houshold and of his declaring that he will dwel among vs to make vs partakers of his glorie Seing then that our Lord assigneth vs so great a good thing it is reason that he should bee preferred before all the thinges which are to be desired in this world and which rauish all our wits and willes from vs. Now he addeth afterward That he was a king among the vpright dealers that is to say in Israell This sentence is commonly vnderstood concerning Moses because he was spoken of in the last verse For he had sayd Moses gaue vs the Lawe and now he addeth he was a king in Israel But we knowe it was not the custome of Moses to call himselfe king For the time was not yet come wherein God should haue chosen and ordâ—yned a king to haue preheminence Saul was the first 1. Sam. 10.1 yea and that was through a rebellion of the people But God chose Dauid to the intent that the kingdome should bee stablished in his person And vntill that time the people were at libertie and God named himself their king and called the people a royall priesthood So then no doubt but that here Moses contineweth the matter which hee had begunne already namely that the people should sit downe at the feete of God to heare his word He declareth after what maner wee should sit downe at Gods feete to be his scholers and that hee may be our maister and we be taught at his mouth It is saith he by being our king therewithall Hee sheweth that whereas God abaceth himselfe so farre as to be our teacher his so dooing ought not to cause vs to despise him or to diminish his maiestie but therewithal he must also be a king Let vs beare in minde then that the doctrine which wee receiue of God is as the speach of a king and it behoueth vs to tremble vnder him so as wee may not onely be as little children y t record their lesson vnder a maister but also that both great and small doe come to heare what God speaketh and giue eare vnto it with all humilitie and that his lawes may preuaile and haue their force amongest vs. The thing then in effect which Moses meant in this place is that hauing shewed that God stoopeth so lowe vnto our meanesse y t he maketh himselfe as a scholemaister and voutsafeth to haue vs sit at his feet to the intent we should be familiarly taught at his hand yet ceaseth he not therefore to bee a king and to keepe still his dominion and degree so that what excellencie soeuer bee in men they must not presume to skorne the doctrine that is preached vnto them but euen the very kinges of the earth ought all of them to submit themselues to it and hee as the onely head ought to haue all preheminence and soueraigne dominion ouer vs. To be short we haue two things to consider in Gods word the one is his infinite goodnesse in that he commeth downe to vs and becoÌ„meth familiar with vs and as yee would say dandleth vs and speaketh to vs as kindly as a nurse woulde speake to her babe Seeing then that God doth so fashion himselfe to our small capacitie wee ought of right to loue well his worde But yet therewithall let vs marke also that hee will not bereaue himselfe of his right that hee should not continue King for euer and wee tremble vnder him and bee subiect to his lawes and commandements Thus the thing which we haue in effect to beare in mind is that Gods word ought to bee as sweete to vs as honie and as precious as Gold and Siluer as Dauid speaketh thereof Psal. 19.11 And he doth expresly name the people of Israell by the terme of vpright persons as he had done afore to shewe vpon what condition wee be Gods Church namely that vprightnesse and Iustice should reigne among vs. For we knowe that God wil not be intangled in our disorders if we should rush out into any maner of eull for in so doing it might seeme that wee would driue God farre from vs. So much the more then ought wee to marke well this text that God was king among the vpright For it serueth to the end that we should first vnderstand that if wee obey Gods Lawe his kingdome flourisheth And againe when wee serue him he maketh vs to be righteous certesse our true righteousnesse dependeth vpon our hearkening vnto God ought to be esteemed thereafter As for those then which are disobedient to the lawe and the Gospell doe well shewe that they cannot abyde that GOD should gouerne them and that is all one as if they defied him and would not admit him for their king and Prince True it is that none of the wicked sort of this worlde will confesse that their intent is to alienate theÌ„selues from God after that maner but yet is it so indeede and it is not for them to pleade to the contrarie bycause the soueraigne Iudge hath giuen definitiue sentence thereof Also let vs marke by the way that God neuer reigneth among vs except our conuersation bee conformable to his worde so as wee forsake all our owne wicked affections to obey him And therewithall let vs beare in mynde likewise that there will bee no righteousnes when euery man wil needes serue God after his owne deuotion as we see y e world doeth which museth vppon these pelting fonde toyes insomuch that the Papistes seeme to theÌ„selues to be halfe Angels so long as they haue daunced their common trace that is to say haue played the brute beastes But the very true righteousnes which God alloweth and accepteth is to suffer our selues to bee gouerned by his hand to haue none other leader than his single
agree in vnitie of faith God doeth vs to vnderstande that hee dwelleth among vs and our Lorde Iesus Christ doeth then shewe himselfe to bee the heade of that whole bodie That is the thing which wee haue to gather vppon this text where it is saide that the children of Leuie shall keepe Gods couenant And why For else it might perish in the worlde according whereunto Saint Paul saieth 1. Tim. 3.15 that the Church is the Arch the Piller and the vpholder of Gods trueth And howe is that Because that men as I haue saide afore are so inclined to vanitie and leasings that they shoulde bee alienated out of hande from the pure Religion if they were held still by that meane The Church then is as a Gardian to Gods trueth to the intent it shoulde not bee dâ—rie away but that we should alwayes haue that light among vs and that wee might vnderstand that where preaching is there Gods voice ringeth in our eares so as if wee were neuer so sore shaken too and fro yet doeth God giue vs a sure stay wherewith to resist all temptations Yee see then how the keeping of Gods couenant is committed to the Leuits and generally to all such as haue the office of sheepherds among Gods people Moreouer for the better maintaining of the pure Religion it behooueth them to haue a zeale of Gods honour they must all their life long indeuour to maintaine the doctrine and therewithall they must haue their mouthes open to preach the worde that is committed vnto them to the ende that that treasure bee not lost nor buried but that all men may bee made partakers thereof They shall preach thy lawe then vnto Iacob and thy doctrine vnto Israel so as Gods worde must needes be published if we will shew our selues to bee a people dedicated vnto him Againe let vs marke also that heere is speciall mention made of Gods worde and of his lawe to doe vs to wit that God will not haue mens inuentions to reigne among his people but will haue men to hold themselues wholly vnto him and as yee would say to hang altogether vpon his mouth Nowe then the children of Leuie haue not here a libertie giuen them to forge lawes after their owne liking and to set foorth whatsoeuer they list as the Pope and al his haue done And it is to be seene yet still at this day howe the same tyrannie reigneth in such sort that whatsoeuer is termed by the name of Gods seruice in Poperie is but a confused heape of all manner of dotages whereunto euery man hath put to his peece and yet they cannot alledge one syllable of holy scripture to shew that God alloweth their doings But men haue stepped foorth through their owne diuelish rashnes haue made Lawes and Statutes to binde mens consciences vnder paine of deadly sinne and moreouer haue coyned articles of faith at their owne pleasure From whence then hath all the doctrine of poperie beene taken Not from the fountaine of y e truth but from the hellish stinking puddle of Satan where there is nothing but confusion Where haue they founde their praying vnto Sainctes but in their owne braine or rather that Satan hauing forged it in his shoppe hath besotted them therewith Againe where finde they any of the thinges which they speak concerning works of supererogation Merits the Apes toyes of their Masse and all their Ceremonies in generall It is certaine that al these things were set forth by men But contrariwise our Lorde hath tolde vs here that he meaneth not to haue those to put forth any thing of their owne whom hee hath appointed to beare abroade his worde For the commission which hee gaue to the Leuites was to set those thinges abroade which they had receiued of him and to deale them forth plainly and rightly to the people taking good heede that they did not alter or falsifie any thing And therefore let vs marke that wee shall then bee allowed for Gods people when our faith flittereth not after the lure of mortall men without knowing why wee beleeue but that wee rest wholly vppon God and that when wee knowe that wee haue his worde to rule vs by then will hee vpholde and auowe vs to bee his Church But yet must wee alwayes come backe to this that it is not ynough for vs to haue the lawe written and to haue Gods worde in our handes and to make a priuate reading thereof at home in our houses but the same worde must also bee preached and expounded vnto vs. And why so Because Gods will is that it shoulde be so and therefore wee must not dispute vppon it For why The order which God hath set among vs is not to bee broken Neither hath hee doone it without cause and iust reason as I haue saide alreadie considering the frailtie that is in vs and how easily wee be led to swarue aside Moses addeth heereunto That they shall put vp the perfume vnto the nosethrilles of the Lorde and lay the whole burnt offerings vppon his Altar This concerneth the Ceremonies For vnder the Lawe they had thinges which we haue not nowadayes namely the figures of the things which were fulfilled in the person of our Lorde Iesus Christ. For the Priesthoode did vs to vnderstande that the people coulde not haue any accesse vnto GOD without some meane And when the people came to worshippe God and to offer sacrifices they helde themselues in y e outmost court There was the first part wherein they all held themselues and it was not lawfull for them to preace any further There was also y e sanctuarie for the priests and lodgings for the tribe of Leuie Also there was the great Sanctuarie whereinto the high-priest entered all alone with great solemnitie And all this serued to shewe yet more liuely the death and passion of our Lord Iesus Christ. But nowe all those things are come to an end For there is no more shadowing the veile as it is said is broken asunder and we haue the heaueÌ„ly sanctuarie wherunto we be called right forth and Iesus Christ hath set it open for vs. And so there needeth nowe no more burnt offering there needeth no more sacrifising for sinnes for our Lorde Iesus Christ hath by his one only sacrifice wiped away the sins of the world made an euerlasting attonement the vertue whereof can neuer be diminished As often then as we will preace vnto God it is not for vs to bring thither either calfe or sheep but we must resort to the bloudshed of our Lorde Iesus Christ because that thereby the euerlasting redemption is purchased vnto vs. Nowe we see wherein the Priestes of the olde lawe differed from vs. Yet notwithstanding those which are ordeined at this day to preach Gods worde ought to knowe that God will haue them to shewe the way in praying to him And to that ende serued the perfumes that were made in the Temple Let vs not thinke that God taketh
the Temple and therefore it was the harder for them to offer Sacrifices because the iourney was paineful or else they might easily haue growen out of kinde beeing so farre off intermingled among the heathen by reason wherof they might haue become hardehearted and haue made no great account of Religion or of the Lawe That is the cause why Moses doth purposely attribute vnto them the sayde title of zeale of prouoking folke to the seruing of God Nomb. 32. True it is that the tribe of Gad of whom mention shal be made heereafter and also a part of Ephraim should haue their portions alloted vnto them beyonde the Iordan But although they were farre off from the temple yet might they haue the Religion simple they were not so mingled with the Heathen they had not so great corruptions as were in the tribes of Zabulon and Isachar For we knowe that these were neere vnto Galilie and that a part thereof was called the Galily of the Gentiles And when Salomon was in the greatest prosperitie of his kingdome 1. King 9.11 we see howe he gaue Cities in that Countrey vnto king Hiram by meanes wherof it was like ynough that those people should bee corrupted And vnder the worde Folke Moses comprehended not onely the Tribes of Israell but also those which erst had no acquaintaunce with God but were vtterly separated from the true and pure Religion Of them is it sayd that Zabulon and Isachar should doe their indeuour to bring them into the right way and to the doctrine of saluation Nowe by this example we be taught that although the worlde and the flesh do diuers waies withdrawe vs and hinder vs from giuing ourselues to the seruice of God yet is that no sufficient excuse for vs but wee must fight against it And it is a very profitable warning For wee see that euery strawe as they say will stop vs when we be towardes the seruing of God If a flye doe but whiske afore our eyes wee take occasion to turne aside O say we I hadde good will but there happened such a thing and that disappointed mee and so by that meanes we thinke ourselues quit and very well discharged Then let vs consider that although this worlde haue many lettes to plucke vs backe and to turne vs out of the right way although wee haue many temptations and although there be snares layd for vs by Satan so that when we would goe one step forwarde it seemeth that at euery pase we should meete with a mountaine yet must we inforce ourselues and howsoeuer we fare we must not cocker ourselues in our delightes nor thinke that if we haue some harde and troublesome incounter to ouercome that that will serue to discharge vs But that seeing it is sayde of Zabulon and Isachar who being placed in the borders or outleets of Iewry were mingled with the Gentils and heathenfolke that they should not forbeare to prouoke their neighbours to serue God we also ought to followe that which is sayd heere of them And specially let vs put this in practise when we be among y e vnbeleeuers which would faine infect vs with their corruptions and bring vs into a mislyking of Gods seruice to plundge vs in their ydolatrie When we see such thinges let vs followe the constancie and stoutnesse of those whō Moses cōmendeth prayseth heere For he setteth them as lookingglasses before our eyes to the intent that we should followe them Be we then somtimes among the ydolaters Let vs labour as much as in vs lyeth to winne them to God and to the Gospell of our Lorde Iesus Christ. At leastwise when we shall haue done our indeuour let vs continue still in the pure simplicitie which we holde of God and of our Lord Iesus Christ and let vs not be turned from it by any maner of occasion And in any wise when we goe about to win any ydolaters let vs alwayes shewe them our good insample that so farfoorth as is possible for vs we may drawe them to the fayth euen by shewing them that our Religion is warranted by our conuersation Thus ye see in effect what wee haue to gather vppon this text And heere is speciall mention made of the sacrifices of Righteousnesse to shewe that euen in the time of the shadowes and figures Gods will was not to be serued with countenaunces onely but that he would haue men to come vnto him with trueth and righteousnesse for hee hath euer hated hypocrisie Truely the diuersitie betweene the fathers of olde time and vs is this that when they worshipped God it behoued them to ad sacrifices and to set vp lightes and to haue many other ceremonies all which thinges are layde downe at this day But yet it was Gods will in all ages that men shoulde offer themselues to him with purenesse of heart according to this saying in Ieremy Ier. 5 3. Lord thine eyes regard the thing that is right And therefore we must not thinke that God did euer take pleasure in any of these outwarde thinges which are spoken of in the Lawe For he commaunded them for mennes sakes He did it not in respect of himselfe but to keepe the people in order who were like to litle children vntill the comming of our Lord Iesus Christ. Nowe seeing that vnder the Lawe and ceremonies Gods will was to be serued in truth let vs vnderstand that as nowe when his seruice is altogether spirituall as our Lord Iesus Christ sheweth in the fourth of Saint Iohn where hee sayth to the woman of Samaria Iohn 4.23 that God would no more haue the things y t were required vnder the Lawe but would be serued altogether in spirit and truth if we will serue him duely it is not for vs to haue any store of pelting gewgawes before men as who would say wee woulde please him with murly mewes but we must offer him the sacrifices of righteousnesse And this is a doctrine too much corrupted by the world For we see what men doe commonly terme Gods seruice at this day I ouerpasse the dooinges of the papistes they be but mens inuentions wherin there is not one syllable of Gods worde But let vs put the case that GOD accepted the thinges which they doe yet are they nothing worth because there is nothing in them but cōtempt of God and hypocrisie When the papistes haue babbled very much when they haue trotted on pilgrimages when they haue lighted vp tapers when they haue bedecked their puppets and ydols they beare themselues in hande that God is well payd And why For they transforme him with their dotages and thinke they may serue him after their owne fashion pleasure We see then that the wretched worlde is become brutish And we haue so much the more neede to marke well this text where mention is made of the sacrifices of righteousnesse to shew that we doe but vnhallowe the name of God when we bring not our heartes to him
When Satan hath illusions and the things which he faceth vs withall doe carry some likelihood then must wee say I fight the more manfully or otherwise wee shal bee carryed away by and by into manie dotages from whence it will bee vnpossible for vs to retyre Moreouer as touching the text which I alledged out of S. Iude let vs mark that in all ages it hath bin Satans policie to face men with the things y t might corrupt them or drawe them to ydolatry like as the Fowler or Birdcatcher hath his snares and nettes alwayes set so hath Satan his sleights to beguyle vs. And he knoweth that he hath wunne the goale of vs when he can once turne vs away from the purenesse of Gods seruice and trayne vs to some superstition for then runne wee headlong into wickednes and hee carryeth vs whither he listeth That is the cause why he taketh so much paines in this behalfe and wee see it as in respect of the bodie of Moses yea we see it by experience the which is vsed too much And herewithall let vs marke well howe S. Iude sayeth that Michael the Archangel withstoode him Yee see here howe there is a stryfe betweene the Angels of God and the diuels the Angels fighting to maintaine vs continually in the purenes which God requireth that is to say that we should worship him alone and not put our trust in any creatures That is the desire of the Angels On the other side the diuel being enemie to our saluation would faine that the maiestie of God were quite defaced And when he cannot do that he laboureth to darken it practising continually to cast fooles bables before our eyes that wee might haue toyes to occupy our heads withal here below neither go nor once looke vnto God And here we be put in mynd first what a care God hath of our saluation in that it is his will that the Angels shall fight to draw vs out of all the temptations of Satan Which thing ought to prouoke vs to bee of the better courage sith we see we haue such helpes Now then if we be weake as of our selues and cannot put from vs the temptations of Satan when we be assayled with them let vs trust that God wil not faile vs but that he wil imploy euen his Angels who be champions valiant ynough to resist all Satans attempts whatsoeuer else he can practise against vs. Here yee see vppon what trust wee ought to stande to our tackling when Satan assaileth vs laboureth to win vs. True it is y t we should euermore be ouerthrowē ouerwhelmed out of hand if God succoured vs not But seeing wee haue the Angels of heauen to reliue vs and God armeth them with his owne inuincible power to the intent we should neuer faile it ought to make vs take courage as I said afore Now moreouer we see also what pleasure the ydolaters do to the Angels Prophets Apostles Martyrs at a word to al the seruants of god when they will needes aduaunce them aboue their degrees The Papists thinke they doe well aduaunce the virgin Marie when they call her their aduocate when they terme her the life welfare of the worlde when they bid her commaund her sonne and when they cast foorth such other horrible blasphemies But if they had troden her vnder their feete when shee was in this world or if they had dragged her by y e haire of her head they should not haue done her so great outrage And why For wee knowe howe exceedingly God hateth al ydolatries A church that is infected with images is worse than a brothelhouse to Godward And shal men go abuse the name of the holy virgin And whereas the Apostles and holy Martyrs haue shed their bloud to keepe holy the name of God whereas say I they despised all the abhominations and ydolatries of the world and shed their bloud for the maintenance of Gods trueth and Gospel shal men now in steede thereof goe vnder their shadow to deface Gods honour to vnhallowe his seruice and to rend him in pieces and gobbets Let vs marke wel then that the Papistes haue not any worser or sorer enemies than the Saintes whome they thinke to honour because they do them so much wrong as to set them for contrarie parties against God And how see we that Iude. 9. Euen by S. Iudes reporting that the Angels of heauen with their captaine did striue for the bodie of Moses And let vs not thinke that the virgin Marie the Apostles and Martyrs are at variance with the Angels nay they bee all of one mynde And that shal be knowen when the bookes shal be layde open Dan. 7.10 Yee see then how that all the seruants of God doe sight to keepe the Church from beeing corrupted from turning away or slipping aside into any ydolatrie or superstition Seeing it is so let vs also on our side ioyne with them in fighting sticke to our tackeling that Gods seruice may continue vnappayred and that there may bee no mingling at all to alienate vs from God and let vs occupie our selues wholly therein seeing it is the peculiar office of Satan to set himselfe continually against our saluation so as he ceasseth not euen now to hinder the same but holdeth out stil. And his striuing was not then only for the only bodie of Moses but he hath striued euer since to set vp all the bodies of the holy Prophets When Ieremie serued for ydolatrie in Egypt where was his bodie To whome shall that bee imputed but to Satan which inuented a newe meane of ydolatrie to the holie Prophet Againe whence came all the illusions and false miracles that haue bin wrought in the Popedome but from the same shop Wee see then how Satan hath alwayes strayned him self to cast some obiect before our eyes to draw vs away from Gods seruice and to busie our heads about other things that being wrapped in superstition we might be vtterly marde Sith it is so let vs keepe the better watch and stande at our defence For seeing our enemies come neere vs and are alwayes watching to spye vs at some aduantage surely it will waken vs though wee bee neuer so loth But it is said that Satan neuer resteth and that he is euer practising what he can possibly to catch vs vnawares in ydolatrie Wee see it the thing bewrayeth it selfe Sith it is so should wee fall asleepe Nay rather let vs looke narrowly about vs as I sayde afore and let vs take good heede that wee bee not intrapped I sayde that wee see howe Satan practiseth all meanes to corrupt vs. For hee hath fought not onely for the bodies of men but also for al other things belonging to them euen such as a man would not think insomuch y t the very haire of their heads their kerchiefes their shirts their pantoples and diuerse other things haue bin worshipped To bee short they haue worshipped thinges so
chastised by the hand of God 1160. b all A Comfort for vs if we see gods Church scatered c. 168. b 50 A Comfort to them that are afflicted for their sinnes 1047. a 20. c. 1048. a 30.40.50.60 b 10.20 The Comfort of the faithfull in their distressed state 1007. a 50.60 b 20.1008 al. The true Comfort of wretched sinners when God scourgeth them 155. a 20 What is the Comfort that wee haue in afflictions 155. b 50 Why we haue to Comfort our selues in all the temporall punishmentes which God sendeth vs. 1237. a 10.20 How God doeth Comfort his seruants when they complaine of their calamitie and the prosperitie of the wicked 1168. b 30.40.50.60 Who they be vnto whome the Lorde promiseth Comfort 1170. a 30.40.50 Commaund Howe we ought to bethinke ourselues when God doth Commaund vs any thing 871. b 10.20 The reason of these words of God spoken with authoritie I Commaund thee to do so 871. a 40.50 What wee haue to do when God doth CoÌ„mand vs any thing that seemeth hard and vnpossible vnto vs. 889. a 50.60 b 10 If God doeth enioyne and Commaund a thing to be done it must be done without gainsaying 327. a 40 What we must doe when the thing that God doth Commaunde vs seemeth strange 327. a 60. b 10 Commandement What was the first Commandement y t God gaue y e Iewes when they shold be come into the promised land 490. b 10.20 How the Papistes prooue that these words of Christ Do good to your enemies is no Commaundement but a counsell 771. a 50.60 b 10.20 The Commaundement Thou shalt not kill expounded 777. a 10.20.30 Howe that part of the third Commandement where mention is made of men seruantes and women seruants is to be vnderstood 209. b 40.50 The tickelishnâ—s of our nature in doing Gods Commandement 54. a 10 How God will haue his Commaundement receiued of vs when hee sendeth the same by men 56. a 10 It shall not boote vs to doe anie thing without Gods Commaundement 54. b 10.20 Of Gods Comnaundement forbidding the Iewes the vse of Gold Siluer Read that 344. a 40.50.60 b 10 Vntill when we shall not be able to doe Gods Commandement 479. b. 60 What is the first Commandement in y e law that hath anie promise 217. a 40 Whether it were manslaughter in Iehu to haue executed the CoÌ„mandemeÌ„t of God Read that place 329. b 20 To what end a promise was added to the first Commandement of the second table 217. b 10 The fourth Commaundement confirmed by the seuenth yeres solemnitie among the Iewes 573. a 50 How men haue conspired to doe contrarie to gods CoÌ„mandemeÌ„t 62. b 20 Notable doctrine vppon these wordes According as the Lorde had giuen Commandement 84. b 10.20 Commandements The 156 157.158.159 Sermons conteine certaine specified plagues denouÌ„ced against the breakers of gods Commandements By what meanes God prouoketh vs to the keeping of his CommaÌ„dements 464. b 50.60 What God intended to doe vnder the ten Commandements 202. a 10 What should sharpen our desire to follow Gods CoÌ„mandements 207. a 10 Whereof we ought to assure our selues so oft as Gods Commandementes seeme harde vnto vs. 207. a 20.30 Read the doctrine vpon these words If they child aske here after what these CoÌ„mandements meane c. 297. a al The meaning of these words The keeping of gods Commandements shal be imputed to men for righteousnes before God 300. a 60. b all If a man looke no further than Gods Commaundements there is nothing but cursing 131. a 40.50 We must not onelie put Gods Commandements in executioÌ„ but keepe them to do them 488. a 40.50 Wee must submit our selues to Gods Commandements in al cases in al respectes without gainsaying 523. b 30.40 Moses sheweth vs how we should keep Gods Commandements 317. b 10.20 How the Papistes storme when we say that God must be serued simplie according to the trueth of his Commandements 543. b 60.544 a 10 Why before there is anie speech of the keeping of Gods Commandements loue is set downe in the first place 137. b 30.40.50 God auoweth all such as breake his CoÌ„mandements to be his enemies and why 320. b 10.20 To loue God and keepe his Commandements are thinges vnseparable 192. b 60 Gods doing of good to such as keep his Commandements is not of bound duetie of what then 193. b 10 What we must doe to go through with Gods Commandements 108. a 30 What wee haue to learne when God matcheth promises with CommaÌ„dements 111. b 50 How we shall be hardie enough to obey Gods Commandements 74. b 40 The manifold and great impediments that hinder vs from obeying Gods Commandementes 75. a 20.30 The promise of Gods blessing is tyed to the performing of his Commandements 483. b 20 What we haue to learne in that God added not anie thing to the sentences of the ten Commandementes 249. b 10.20.30.40.50.60 The suÌ„me of the ten Commandements 251. b 10.20.30 Notable doctrine vpon these wordes Lay vp my Commaundementes in thy heart and in thy soule 473. b 40.50.60 Why God pretendeth to wishe in men the keeping of his Commandements and Lawes 260. a 10.30 Why God hath reduced his lawe into ten Commandements 472. b 40 Why God addeth promises to his Commandements 340. b 40.50.60 347. a 10 Of the papistes pretended humilitie in obseruing the Commandements of their church 389. b 10.20.30.40 Whether it be in mans power to fulfill the Commandements of God 1052. a b 50.60.1053 a al. Notable doctine vppon these wordes Keepe al the Commandements 693. b 50.60 That none can fulfill the Commandements in all points what we must doe towards the fulfilling of y e same 694. a 10 Whereto the Commaundementes of God doe tend and howe wee maie keepe them 694. a 20 40. c. Ciuill gouernment is not to preiudice y e ten Commandements or to change anie thing in them 834. b 40.50.60.835 a 10 Iesus Christ hath kept the Commaundemeâ—ts for vs. 947. a 30 Diuerse amiable promises wherby God allureth vs to the obseruing of his Commaundements Reade the 153 and 154 Sermon The Commandements of God which serue but for a time are not to be obserued for euer as for examples 919. a 40.50 Of our knowing of Gods commaundements what it must be not be 911. a 40 What it is y t maketh vs so many wayes to transgresse Gods Commaundements 905. a 50.60 Of walking according to Gods CoÌ„mandements and whether it be in mans power to performe such a work 905. all 906. all How God will haue vs keepe his Commandements is shewed by a similitude 999. a 20.30 The ten Commaundements laid vp in the sanctuarie 1099. a 20. Looke Law and Word Comming What we haue to gather of gods Comming foorth for the people 1187. a 50.60 Gods grace shed foorth throughout all the world by the Comming of Christ 4. b 10 Of Comming vnto God and presenting our selues before him 914. all 915.
30.40.50.60 571. a all Looke Workes Laces Why the Iewes were commaunded to make their garmentes with little cords or Laces at the neather parts 783. b 40.50.60 784. a 10.20.30 Looke Garments Lampe Why the similitude of a Lampe is often set downe vnto vs in the holie scripture 648. a 20 Lampes Why Christ warned all his disciples to haue Lampes in their hands with other things and what wee haue to learne thereby 605. a 10 Landmarkes What the heathen thought of altering Landmarkes 697. b 40.50 698. a 50.60 b 10.930 all Looke Bounds Law of God What is the chiefe point of the Lawe 212. b 10. Howe it must be our chiefe treasure and precious iewels 275. b 30.40 What they finde that seeke counsell at it 297. b 50. What wee must doe if wee intend to profite in it 222. b 10. That wee transgresse it in all points concluded 301. a 60. b 10. What meanes God woulde haue the Iewes to vse to remember it 277. a 30. and b 30. and 278. a 10 The 156.157.158.159 sermons contein heauie cursses denounced against such as violate his Lawe What it containeth and how long it continueth 163. b. 40. 177. b 10. Whâ—â—â— was grauen in stone 132. a 20 40. Why God did so magnifie iâ— when he gaue it on the mount 250 â— 60 b all Howedeere and preâ—ious it must be vnto vs a 75. b 30.40 Why God comprised gaue it vs insuch breuitie 248 a 10.20 A principle among the Papistes that Gods law is not vnpossible vnto men 245. a 10.20 What the chiefe point is in keeping thereof 358 a 20 30 40 At what time Moses repeated the same to the people of Israel 5. b 40. It is not so abolished but that wee ought to hold still the substance and trueth of it 200. a 40. What the righteousnes of it respecteth in men to Godward 273. b 10. What are the chiefe points thereof by Christes assertion 212. a 30. Why it was made in two partes 208. b 10. Neuer any that perfourmed it in all points read the place 268. b 30.40 That wee haue neede of a second writing therof why 404. a 10.20 â—0 Why God put it in writing yea and that in stone 391. a 20.30.40.50.247 b 60 A supposed protestation applied â—nto God at the publishing thereof 389. a 20.30 With what maiestie the same was giuen on mount Horeb. 387. a 10.20 â—â—8 b 10.20 Why God pretendeth to wish in men the keeping thereof â—60 a 10.30 The Lawe and the Gospel compared 131. a 30.40.50.60 In what manner we must talke thereof 276. b 10.20 30.40 Howe we muse thereupon in our heart 276. b 50.60 In what respect it is called temporall 252â— a 30. A question whether it doeth iustifie make vs righteous 301. a 10.20.30.40 An â—bridgement thereof graunted by God 2. b 10. Howe long Paul confessed himselfe to bee ignorant thereof 242. a 50.60 b 10.20.30.40 243. a 30. The ende whereto God hath giuen it 358. a 30. Howe farre foorth fleshly men thinke they haue kept it 220. b 30.40 Our life dependeth vpon Gods lawe 181. b 20. It is not mortall 180. b 50. To what end it was giuen 179. a 10. 302. a 40. How to know whether wee haue profited in it or no. 266. b 40. Of the morall Law and the Law of the Gospel and to whome they doe belong 563. a 30 How Gods lawe is not to be restrained to outward deeds 221. a 20.30 Why it cannot make vs righteous 301. b 10. Why God would that the kings of his people the Iewes should haue a copie of it 649. a 20.30 c. 650. a 30.40 Why Moses gaue it generally 126. b 30.40 It was not inuented at the pleasure of men how then 299. b 30. How the keeping thereof sent the Iewes backe to the grace of Christ read that place 302. a 20. What it bringeth of it selfe what againe in respect of vs. 483. a 50. Why it was ratified by miracles 674. a 10. What day of the moneth the Lawe was giuen to the Iewes 610. b 40.50 How it is a dead letter and a letter that killeth 610. b 60. 611. a 10. Not the outward forme but the substaÌ„ce thereof must be obserued 579. b 20.30.40.50 It frayeth vs more than the Gospell and why 254. b 40.50.60 255. a 10. Our keeping thereof doeth not aduantage him at all 128. a 40. God in his Lawe respecteth not our abilitie but our duetie 945. b 50. Why God wrote it in two tables rather than in one 251. a 60. and b 10. What kinde of execution thereof God requireth at our handes 262. b 10. What kinde of looking glasse and keye it is 436. b 10. The difficultie and hardnesse of fulfilling the same 435. b all How Moses endeuoureth to magnifie it and to what intent 455. b 50.60 Against such as helde that there is no more neede of the Lawe the Prophets 463. a 30.40.50 A double vse of the Lawe practise it 266. b 10. Howe it commeth to passe that God should procure our welfare by it and yet notwithstanding wee receiue nothing but harme thereby 436. b 10.20.30 The meane how to fulfill the same aright 434. b 10.20.30 693. b 50.694 a 20. Why there is such a battell betweene it mens lustes 244. b 20.30 Saint Paul presupposeth that it is vnpossible this maketh against the Papistes 245. a 20.30.40.50 That God in his Lawe speaketh like a Iudge not like a father 946. b 20. No man hath satisfied the same therefore all are condemned 940. a 10.20.30 Of the common saying that it is not vnpossible 938. b 10. Whereto the same doeth serue why the same is giuen vs. 687. a 10.20 Reasons why wee must submit our selues both to the Lawe and the Gospell 183. b 10. What God meant by publishing it in mount Horeb. 1. a 10 It was confirmed by store of miracles 1. b 20.30 The cause why Moses maketh speciall mention of the solemne day wherein the same was giuen 125. b 20.30.40 1. a 20.30 4. a 40.50 In what respect the conditionall promises of the same are vnauailable vnto vs. 941. b 10.20 The ancientnesse thereof 25. b 50. The end whereto it tendeth 112. a 40. None able to vaunt that he hath fulfilled it 112. a 50 The Law was a message of peace and of wrath Looke how 77. b 50.60 It is no more lawfull for vs to ad any thing thereto than it is to take from it 114. b 50. We cannot breake it in any point but we violate Gods maiestie contained therein 115. b 10. How the Papistes in obseruing it go to worke 115. b 10. Of examining our neighbours doings and our own liues by it 49. b 10 Two kindes of keeping the Law of god required of the Leuites 1204. a 60. b 10. Why Moses doeth terme it a lawe of fire 1188. a 30.40 In What respect it is saide to be a dead letter
1188. b 10.20.1053 b 30. That it belongeth vnto vs how why 1191. a 30.40 The familiar meanes that God vsed to haue it remembred of the Iewes 1247. a 10.20.30 With what maiesticall authoritie it was giuen witnessed 1187. a 10. b 50.60 It was lost and found againe in the time of Iosias 1247. a 20.30.1079 all How Paules words that the Law is the minister of death are meant 1100. a 60. To whome the laying vp thereof was committed where and why 1098. b 60. 1099. a 10.20.30 Who was the author of the same howe it was ratified 1098. all In what respect it serueth to condemne 1099. b 50. To what ende God requireth an absolute fulfilling of it 998. b 50. 60.999 a 10. It lasted for the space of two thousand yeares 984. a 30. Of three sorts of people which keep it in outwarde shewe 662. a 10.20 How it ought to worke in vs. 1067. a 60. b 10. Of the solemnitie that was kept to make it authenticall 1014. a 30. b 10.20 The Iewes compelled God to renewe it againe at the end of fourtie yeares 1014. a 60. b 10. Two points worthie to be noted touching the Law of God 177. a 60. b 10.20 A briefe summe thereof 192. a 10. It is possible for God to print it in our heartes 207. a 50. What wee are to learne by the same ratified anew and as it were twise confirmed 1014. b 20. How farre foorth the same is abolished and not abolished 181. a 20. In what respects it is vnpossible to vs. 207. a 30.40.50 Looke Tables Lawes of God Of Gods speciall Lawes and how they are to be reduced to the two tables of the generall doctrine of the commandements 816. b 30.40.50.60 817. a 10.20 The cause why the Lawes of God are termed rightfull ordinances 123. a 50 What the ende of Gods Lawes is and how the same are violated by men 578. a 60. b 60. 579. a 10. Looke Tables Law of armes Of the Lawe of armes read both the sermons 118. 119. The perfectest Law of armes that can be among men set downe by God himselfe 725. b all 726. a all Diuerse things touching behauiour in Law of armes to be noted in the 119 sermon and page 733. all For the restraining of the lustes of such as had no hold of themselues in the time of warre this concerneth the lawe of armes 742. b 60. c. Law politike or ciuill An order shewed how to end matters in Law 638. a 40.50 A Law without magistrate is as a bodie without a soule 874. b 60. and 875. a 10 What we should thinke with our selues when we go to lawe 23. a 30 The order of Law vnlawfully vsed now adaies 23. a 20 Lawes politike or ciuill Of Ciuil or politike Lawes made by mē 21. b 30 It is not possible for vs to iudge rightly if wee rest vppon mens Lawes 123. a 40 Whereto the Lawes which are made for ciuill gouernment do serue 695. b 40.50 548. a 50. 749. a 50.60 b 10.20 687. a 10. 221. a 50. It is to no purpose to haue good iust Lawes vnlesse there bee men to put them in execution 621. a 10 Of the Heathens making of Lawes that they affirmed them to be Gods gift 705. b 30.40.50 What wee must first do before wee can vse the Lawes that are good holy 711. a 10.20 Differences betweene politike Lawes and the Lawes of God 710. a 30. c. 749. a 50.60 b 10 Of three wicked things in him which is punishable by the ciuill Lawes 836. a 10.20 Of such as take vppon them to make Lawes to rule mens soules 118. b 10 The Lawes of the pope as he saieth are the reuelations of the holy ghost 121. a 30 Lawfull Though a thing seeme good and iust yet must we not think that it is therfore Lawfull 97. b 60 It is not Lawfull to wish the thing that is good except we haue leaue of god 98. b 10 Lawgiuer The meaning of these wordes They had a hidden portion of the Lawgiuer 1222. b 30.40 1223. a all God will haue none to haue the authoritie to be our Lawgiuen but himself and of other sawcie lawgiuers 525. b all 526. a 10 Of the worde Lawgiuer and what wee haue to note in the same 1223. a 60 b 10.20 Laying on of hands Of the ceremonie of Laying on of hands vsed in the Law and by the Apostles 1244. a 30.40.50 b 10 Lead How God doeth Lead vs vp and downe in the worlde and what wee haue to note therein 1120. a 30.40 That Christ Lead the Iewes in the wildernesse how 1123. b 40 Of the worde Lead what it betokeneth and how God lead his people vp and downe the wildernesse 1119. b 50.60 1120. a 10.20.50 Learned Who they bee that shal be wel Learned 110. b 10. Looke Wise. Learning The beginning to liue wel is at Learning Read the place 110. a 10 Lecherie Why God rehearseth the detestablest kindes of Lecherie and accursseth them by name 933. b all 934. a all How men make no account of Lecherie and how they proceede in degrees of that sinne 933. a 20. Looke Flesh and Lust. Left hand When wee decline or bow to the Left hand 262. b 50.60 263. a 10. Looke hand Lend How it is meant that he which giueth to the poore doth Lend to the Lord. 857. a 30.40 583. b all How loath the Iewes were to Lende to them that needed is to bee noted by their pretenses 579. a 20.30 b 60. 580. a 10 What things men do chiefely respect when they Lende 582. b 10 and to whome they should Lend ibidem al. b 10 How we must bethinke our selues whē wee Lend to a poore man whome we knowe vnable to pay againe out of hand 583. a 10.20 It is often times a greater almes deede to Lende a competent summe than to giue a verie litle 583. a 60 How mistrustfull and with how heauie an heart men do Lend 854. b 50.60 Lending Of Lending monie vpon a pledge read howe Gods lawe prouided in that case 852. b 60.853 a 10. c. 854. all All kinde of crueltie vnder colour of Lending forbidden 845. b all 846. a 10 Of Lending specially of money corne and other things where also vsurie is treated of 822. all 823. all 843. a 10.20 Of Lending without looking for gaine and how Christes wordes are to bee there taken 827. b 10.20 Whether all manner of profite be forbidden by Lending 823. b 40.50.60 824. a 10 The ende of Lending commonly vsed in these dayes 846. b 10.20 Lent Of Lent as it is introduced by the Papistes and that it is to be kept and why as they say 919. b 20.30 Looke Fast Fasting Leprosie What wee haue to learne in trueth by the law touching Leprosie 850. a 30.40.50.60 451. b 10.20 Of the scuruie Leprosie as the Papistes terme it and
412. b 20 Why Obedience is mentioned after loue 468. b 30.40 The meanes that God vseth to bring vs to Obedience 366. b 10.20.30.40.50.60 263. b 30.40.50.60 264. a 10.20 1057. a 30.40 925. a 30.40 A notable triall of the Iewes Obedience the same tending to our instruction 498. a 50.60 b 10. Of the Obedience that God requireth of vs and wherein the â—ame is performed 526. b 10.20.30 360. a 60 b 10. What want of Obedience there is to Gods worde and the preaching of the same 538. b all Two similitudes shewing of what force Gods worde ought to be to holde vs fast in his Obedience 528. a 50 The truest Obedience of faith 81. b 30 Of Obedience to mens traditions and imaginations 484. b 50.60 A readie and expedite way to proue try our Obedience to God 579. b 20.30.40.50 The world holdeth scorne to giue God his due Obedience and how 627. b 50.60 Why God requireth Obedience at our hands and to what end 1057. a 30.40 What Moses sheweth vs in ioyning the Obedience of the lawe with loue 1067. b 10 Howe heauen and earth doe teach men Obedience 1070. a 10.20 What kind of Obedience our true righteousnesse is 380. b 60. 381. a 10 Of Obedience vnto God and to magistrates and in what cases obedience is to be denied vnto superiours 1246. a 40.50 The roote of Obedience is to loue God 192. a 20 For what kinde of Obedience we ought to pray in afflictions 89. a 40.50 A warning to all folkes to liue simplie and peaceably in Obedience to their superiours 104. b 10 Without Obedience we cannot builde but to our confusion 98. a 40 Gods promise of mercie to them that abide sound in Obedience vnto him 193. a 30.40 Howe to liue holily in the Obedience of God 201. b 30. The excuse that the worlde vseth to exempt themselues from the Obedience to Gods worde 183. b 50 The Obedience of men to God must be voluntarie and free not forced or constrained 870. b 50.60 871. a 10 Howe the Obedience of Christ is communicated vnto vs as if it were our owne 301. b 40.50 God in worde hath giuen vs the rule of Obedience to all superiors 215. a 10.20 Why God deserueth that wee shoulde yeelde him Obedience in so much as he hath giuen vs his worde 298. b 10.20 By the Obedience of Christ both wee and our works are counted righteous 301. b 20.30.40.50.60 That the grounde of all sacrifices is Obedience what we haue to learne thereby 908. b all The cause why wee shall neuer attaine to the perfect Obedience of God 945. b 50.60 Howe we ought to bethinke ourselues concerning dutifull Obedience vnto God 870. b 10.20.30.40 The common saying of the heathen concerning the Obedience which they yeelded to God and to their parents 759. b 60. 760. a 10 Obedience of children to their parents and wherin the same consisteth 759. a 60. b all The cause why we become subdued to the Obedience of God 78. b 10.20 In what sort we ought to submitte our selues to the Obedience of God 38. a 10 We must not refuse Obedience to God vnder pretence of our owne feeblenesse 14. a 60. c. The frute and commoditie that followeth Obedience 37. b 20 The manifolde impediments that hinder our Obedience to Gods coÌ„mandementes 75. a 10.20.30.209 b 10.45 a 40 Obedience must be a cresset vnto vs to shewe vs the way of Gods will 58. a 10 Howe farre the Obedience of a great many now adaies is extended 115. a 40. Looke Homage and seruice Oblations To what end God requireth Oblations and of what kinde 609. b 60. 610. a 10. Looke Offeringes Obseruation Of the perfect Obseruation of the law and why men are charged with it absolutely 998. b 50.60 999. a 10.20 Occasions Of preuenting the Occasions of euill Reade 343. b 10.20.30 c. The Occasions that may entise vs to whoredome are to be eschewed 226. b 60. 227. a 10.20.30.40.50.60 Howe God cutteth off Occasions of pride and iollitie in vs. 988. a 40.50 Of seeking Occasions of euill and that we must take heede thereof 722. a 40.50.60 Offende How we should bethinke ourselues wheÌ„ we be tempted of Sathan to Offend our God 1149. a 60. b 10 Of such as take libertie to Offend and presume of Gods mercie 405. b 40.50 Offended Howe euerie particular person shoulde bethinke himselfe when he hath Offended 293. a 60. b 10 Offender Lawes concerning the bodie of an Offender by hanging 761. a 30. c. Why we must not defame an Offender when his fault is amended 237. b 40 Offenders Of punishing Offenders read page 329 a 60. b 10 What course men are commanded to keepe in punishing Offenders 633. al. Howe Offenders must be ordered for the knowledge of the truth of their fault 175. a 10. Looke Malefactors Offence Gods intent in shewing vs that he cannot away with some Offence 42. b 60 43. a 10 Necessarie doctrine of giuing occasion of stumbling and Offence 50. a 30 Wherein the Iewes increased their Offence against God 53. b 30 Their Offence the greater that doe amisse vnconstrained by any extremitie note howe 65. b 30 When we are so bolde as to make a request cleane contrarie to Gods will our Offence is double 97. a 50 A point to be marked in that the murmuring Iewes forced Moses to commit Offence against God 104. a 30.40.50 What we must doe to keepe our selues from all Offence against God 343. b 10.20 Nothing is permitted vs that breedeth Offence and why so 516. b 50.60 What maner of man we ought not to charge with any crime or Offence 175. b 10.20 Howe wee should bethinke our selues when we haue committed any greeuous Offence publikely 293. a 40 Howe these wordes are to be taken and meant that a whole lande is guiltie of sinne if an Offence remaine vnpunished 842. all Looke Fault and Sinne. Offences Gods banishing of Moses out of the lande of promise was for his owne Offences sake 104. a 10.20 The mercie of God in forgiuing our manifolde Offences declared 246. b 30.40 A forme of examining our selues and the Offences that we haue committed 382. a 10.20.30 The duetie of such whome God hath put in office to see Offences committed dulie punished 402. b 10. 706. a all That we must not wincke at Offences and sinnes and what shall betide vs if we doe 550. b 20.30.40 Looke Faultes and Sinnes Offer What thinges the Iewes were bounde by the lawe to Offer vnto God 566. a 40 We must Offer vnto God all that euer he hath bestowed vpon vs as for example 630. b 30.40 Offering Touching the Offering vp of ourselues vnto God reade aduisedly page 595. b 40 50.60 596. a 10 Offeringes With what modestie men ought to present themselues vnto God when they make their Offeringes vnto him 900. b 10.20.30.40 Touching our Offeringes to God and what we ought to
a all the place where it is to be kept 473. b 60.474 a 10. howe wee shunne and eschewe as much as we can to be trained in it 474. b 10. of what notable thinges God assureth vs therein 148. b 10. The power thereof in Geneua 127. a 40. without the same it is not possible to discerne good from euill 123. a 60. what shall betide such as neglect and contemne it 56. a 50.57 a 40.674 all 288. a 20.270 b all 129. b all 375. a 50.60.484 a all it is not enough for a man to knowe it c. 111. a 20.294 b 20.1174 b all the way for the same to haue due preheminence and authoritie among vs 463. b 40. it is more precious than mens saluation 420. b 50.664 a 30.323 b all VVhat the worde is according to Saint Paules sentence 199. a 30. the meaning howe it can bring vs to nought 256. b 60. 257. a 10.452 b all the perfect seale whereby it hath full authoritie among vs. 256. a 10. that it is the seede of life and what litle reckening wee make thereof 9. a. 50.119 a 20.30.40.50.60 howe it ought to be sowne in vs. 125. b 10. Howe Gods VVorde shall worke effectually although wee receiue it not 486. b 60. 487. a 10. what we ought to doe when we once knowe GOD thereby 146. b 10. it ought to serue vs vnto two double purposes 528. b 10.20.30 what some doe vnder pretence that his worde seemeth darke 131. a 10. the rule contained in it is perfection it selfe 21. b 40. that the communicating thereof vnto vs is a matter of great importaunce 388. a 10.20.371 a 10. it is our wisdome 120. a 60. b 10 Howe Gods Word is said to be our life 1176. b all 1197. all and our foode 354. a 10. b all of the ministers thereof reade page 1190. all why Moses termeth it a fire a consuming fire and what is the office thereof 1188. a 30.40.50.60 b 10.20 Two thinges for vs to consider therein 1192. a 60. b 10. the preâ—iousnesse or inestimablenesse thereof 1192. all 1176. all it must be for an inheritance to the church 1191. a 60. b all of casting our selues downe at Gods feete to heare it 1190 all 1191. a all of keeping and receiuing the same 1174. b all 1175. a all 1176. a 10 A comparison betweene the raine and the Worde of God 1176. b 10.20 at what time wee haue good remembrance thereof 125. b 10. God doeth vs a singular good turne when hee vouchsafeth to teach vs thereby 482. a 30.40 what we must not doe seeing it is nowe a great while ago since we beganne to beare it 110. a 10. It must ouerrule vs and measure all our thoughtes 84. b 20. the cause why it hath not entraunce into our hearts 78. b 10.20 why God calleth men vnto him thereby the same tending nothing to their profite 79. a 10.20 Gods Worde considered in it selfe is a commission of peace 78. a 10. The meane to haue it redound to our saluation â—8 a 1â— what we ought to say and report thereof 78. b â—0 it serueth to condemne the hearers and to bereaue them of all excuse 77. a 30.40 of it selfe it is alwaies the sauour of life and howe the sauour of death 77. b 10.20.30 we must venture no further than the same will beare vs out 73. a 40 Gods power after a sort inclosed in his Worde 56. b 10.20 it is stained and defiled now a daies and howe 44. a 60. we must content ourselues all our life long with it 26. a 40.60 God hath shewed vs all thinges in it which we ought to doe 23. b 50. the receiuing thereof and to trust in GOD are thinges inseparable 55. a 10 To what ende Gods Worde is named a garde 1174. b 50.60 howe it becommeth drie and barren and in whom 1105. a 40. that it is deaw and raine and howe 1105. b 50.60.1106 a 10. God will haue it obeyed aboue all thinges 21. b 40.24 b 60 The Worde of God serueth either to saluation or damnation 1086. b 40.50.60.1087 a 10.20 howe and in what order it ought to be deliuered 22. a 50. it is the seede of the vncorruptible life 9. a 50.190 a all howe wee ought to behaue our selues towardes those that are afflicted for it 817. b 10.20 it is the meane whereby God will bee knowen 921. b 60. the spirite ioyned together with it and of such as woulde diuorse them 678. b 10.20.30 God hath prouided that it should be preserued by some meane and why 1078. b 40.50.60 Gods will was to deale it foorth in common vnto all 1082. b all Of the Worde of faith and the worde of the lawe 1062. a 10.20 it is not hidden nor farre from vs. 1059. b 50.60 it is after a sort vnprofitable vnto many people and to whome 1046. b 30.40.50.60.1047 a 10 vntil wheÌ„ it lyeth hidden in vs the maner how 1061. b 10.20.30.40 In what perplexitie we be when God taketh it away from vs. 1060. a 50.60 b 10. howe we shall haue it in our mouth and in our heart 1061. b 10.20.1062 all why it is called the woorde of faith 1061. b 60.1062 a 10. what a maiestie it ought to beare 182. a 50. Wordes of God Why it is saide of Moses that we should keepe all the Words of the couenant 10â—5 a 10.20.1173 a 60. b all Looke Truth and Voice of God Worke of God and of man Of a Worke of merit wrought on mans part deuised by the papistes 1056. a 30.40 No Worke of God so small but ought to moue vs to acknowledge some token of his maiestie therein 161. b 10 Howe meanely we thinke of God if he Worke after an ordinarie manner with vs. 453. b 10 The doctrine of the papistes that wee Worke together with God reprooued 1231. b 40.50.60.1232 a 10 Workes of God and of men What notable doctrine wee haue to learne vppon these wordes that all Gods Works are perfect and whole 1107. all 1108. a 10.20 Howe and in what cases the Workes of God are shewed vnto vs without edifying 1016. b 10.20 and howe wee shoulde bethinke our selues in that case ib. 60.1017 a 10 What witnesses God hath left among vs of his Workes 1018. a 50.60 Howe and in what case God is saide to accept our Workes though spotted and blemished 321. b 60.322 a 10.940 b 50.60.941 a 10.858 a all b 10.301 b 10.268 a 40.50 Against the righteousnesse and merite of Workes 938. b all 939. all 116. b all 302. a all 301. b 40.50.267 b 60.268 a 10.112 b 10 Our Workes resembled to wine and in what sense 858. a 20 Why God promiseth vs rewarde for our Workes 323. a 10.176 a 10 Of Gods blessing of the Workes of mens hands reade notable doctrine page 570. b 30.40.50.60.571 a all Of such as conclude that faith should proceede of mens Woorkes 167. b 30 Howe and in what sort our Workes can deserue 519. a 10
wandering in the wildernesse by the space of fortie yeeres God shewed yet more harde and rigorous vengeance vppon them afterwarde in the thraldome of Babylon and other miseries that happened vnto them for the thraldome of Babylon lasted three score and ten yeares And at their returne although he shewed great and wonderfull power yet were they but a handfull which were saued according to this saying of the Prophet Esay Esa. 10.22 though thy people were as the sande of the sea yet shoulde but a small remnant of them be saued And in another place hee saith we had beene as Sodome and Gomorre Esa. 1.9 if God had not reserued a little seede yea euen a verie little one Wee see then that God increased his wrath against such as amended not at the example of their fathers And why Because they were the lesse to bee excused for they ought to haue taken warning by the punishmentes that were prepared for them Therefore did they double their offence And what thinke we of the desolation that hath happened since the first preaching of the Gospell for the refusall whereof the wretched world hath wandred so astray as all things haue bin corrupted in the Church so that in steede of Gods seruice there hath beene nothing but abhominations insteed of truth there hath beene nothing but diuelish lyes and errours and all thinges haue beene put out of order there and that the same confusion hath lasted nowe so long time All these thinges doe put vs in minde that Gods voyce ought to sounde shirler noweadayes in the Gospell than it did in the Lawe For as is saide by the Prophet Aggeus Agge 2.7 God maketh heauen and earth to quake nowadayes when the Gospel is preached And besides that wee haue all the thinges that befell to the people of olde time which serue vs as a liuely picture There must wee beholde Gods wrath to restrayne our selues from doing euil 1. Cor. 10.11 as Saint Paul sheweth vs in y e tenth of the first to the Corinthians But if wee make no reckening therof is it not reason that God shoulde punish vs sorer than hee did the Iewes Let vs learne then to hearken to Gods voyce while it soundeth in our eares and let vs beware that wee harden not our heartes least God sweare in his wrath For it is saide expresly that God sware And whie Because men thinke his threates to be vaine if hee make them not to perceiue that hee speaketh in good earnest And of a trueth we see dayly that when Gods threatnings are vttered vnto vs a great many of vs do but shake our eares at them and the number of those that are touched with them is verie smal Therefore the othe that GOD sweareth is no more than needeth euen in respect of the blockishnesse that is in men forasmuch as they bee so foolish as to make but a mocke of euerie thing that is tolde them And like as God to helpe the weakenesse of our faith vseth an othe when hee confirmeth his promises so on the contrarie part hee vseth to sweare when hee threatneth to punishe vs. And why To the ende that being afraide and abashed at it wee shoulde come to repentance For if wee bee not made to stoope that wee may take holde of Gods iustice our faultes will neuer mislike vs. Gods iustice then must become as a thunder or lightning and we must bee abashed before him that we may no more bee so drunken in our sins as wee were And therefore whensoeuer Gods threatnings do not dismay vs sufficiently let vs cal to minde the oth that Moses speakes of here and let vs assure our selues that it is we whom the same pointeth at according to that which I haue alledged alreadie both out of the Psalme and out of the record of the Apostle And therewithall let vs also marke well the words that are set downe heere by Moses None of this cursed and wicked generation saith hee shall see the good land that I haue promised Heere GOD maketh a comparison betweene lande and the people This lande then was a singular gift in token whereof hee calleth it his rest meaning thereby that he had chosen that lande to bee as a dwelling place and euerlasting inheritance for the people to rest in vnder his protection For there is no certaintie in this worlde and if wee bee lodged in any place wee may bee put out of our nest againe to day or to morrowe But God tolde them that hee had assigned the lande of Chanaan for an euerlasting possessiō to the children of Abraham to mainteine them and keepe them safe there so as no man shoulde trouble them nor euer driue them out againe Yee see then that the lande was not a common gift but a gift that deserued to bee esteemed as most excellent aboue al others But behold the people on the otherside are malicious and froward Therefore it is all one as if our Lorde shoulde say I see wel ynough howe the worlde goes I shall sooner make fire and water to agree than cause this people to like of my benefits For in my benefites there is nothing but meere goodnesse and in this people there is nothing but meere naughtinesse Let vs marke well then that to inioy Gods benefites wee must frame our selues to his will and righteousnesse for our naughtinesse and Gods goodnesse can neuer match together insomuch that if wee will needes followe our owne nature God must needes withdrawe his goodnesse away from vs. True it is that God looketh not for any worthinesse at our hands why hee shoulde doe vs good nay rather hee fighteth dayly against our sinnes and vseth mercie where as hee might lawfully vse rigour against vs. But yet for all that if hee see that we continue in our naughtinesse hee can no longer continue in doing vs good Yee see then that the doctrine which we haue to gather vppon this consideration is that there must bee as it were an accorde and melodie betweene God and vs and that when hee imparteth his benefites vnto vs we must make such estimation of them as wee indeuer to serue and honour him for them and consider that he calleth vs to him to plucke vs backe from our sinnes If wee doe so the good that he hath done vs shal be confirmed more more Otherwise it must needes bee that our naughtinesse shall cut off the course of his goodnesse Why so For as I haue said alreadie when God offreth men his benefits they refuse them of a wilfull frowardnesse it is as if fire and water should meete together But besides this wee must also marke Gods vpbrayding of the people with their saying that their yong children shoulde be a pray to their enemies They saith he shall possesse the lande yea euen to the intent that you may be proued lyers Heere it behoueth vs to marke well that when men will needes doubt of Gods trueth they must in the ende be
founde lyers and Gods trueth shine forth the brighter to their shame Nowe hereby wee bee warned to receiue simplie the promises that GOD offereth vs. And although it seeme at the first blush that they shold neuer be accomplished that there be a number of impediments to hinder them yet must we doe him the honour to beleeue that he is faithfull and to abide patiently for the conuenient time of his performance of the thing that hee hath said For if we gaine say his truth and murmure and fall to questioning and disputing with howe can this be is it possible God seemeth to mocke vs I say if we go that way to worke Well may hee performe his promise for all that but it shal be to our shame so as wee shall alwayes bee founde lyers Wee may well triumph for a time as we see the vnbeleeuers doe which malapertly despise God spewing out their blasphemies against him but yet in the ende God shall continue faithfull and his trewnesse shal be knowen spite of our teeth and therewithall we shal bee put to shame And therefore let vs beware of it and that wee may beware of it let vs marke well howe the Iewes are vpbrayded with it here Yee haue saide that your children shall bee made a pray but they shall inioy the land and you shal be set beside it Moreouer the example of Caleb the sonne of Iephone is verie notable and so is also the example of Iosua the sonne of Nun. These two are reserued of a great multitude And why Because they had gone through stoutly For this recorde is yelded to Caleb that hee had persisted or continued in following the Lorde Whenas God exempteth here but two men of an infinite multitude therein wee see howe it is a folly to looke what other men doe For had Caleb and Iosua done so what had come of it They had gone to destruction with the rest But they suffered not themselues to bee caryed away by that horrible tempest When they sawe so straunge a turning backe in the whole people yet did they confirme themselues in the power of God and although the people woulde haue stoned them Num. 〈…〉 as is declared in the booke of numbers and as shal be touched againe anon yet did they their duetie So then seeing that God alloweth the constancie of Caleb and Iosua for that they did shut their eyes when they sawe the people so excessiuely set vppon mischiefe and exhorted them to obey God let vs note well that although thinges be out of order in the worlde and we see stumbling blockes to ouerthrowe vs and vices rage like a waterfloud yet is it no sufficient cause to suffer our selues to bee caryed away or to make vs followe the common traine for it shall not abate our condemnation before God We may well say all the worlde doth so for all the worlde shall perish and thou with it which speakest so in contempt of thy God What a thing is it that men wil needs abolish Gods iustice and giue no more eare vnto him when they giue themselues to all naughtinesse but shut him vp in heauen and suffer him to haue no more authoritie heere beneath Whereto tendeth this And yet for all that wee see noweadayes that when the ignorant intende to shrowde themselues the greatest sheelde that they haue is to alledge Howe so I see that all the worlde behaue themselues contrariwise And in the meane season what becomes of God God must bee faine to bee thrust vnder foote and men must runne leaping and frisking at their pleasure Yea and euen among our selues if a man tell one or other of their faults their answere is I see others are as bad as my selfe Wee beare our selues on hande that our condemning of our neighbours will goe for good payment and that we shal scape Gods hand by that meane Therefore let vs thinke continually vpon the example of Caleb and Iosua And forasmuch as GOD sheweth that hee made more account of them though they were but two in all than of all the other howge multitude which were about seuen hundred thousande persons forasmuch say I as we see that God giueth such sentence of them let vs learne to submit our selues to him and to regarde nothing but that which he commaundeth And though the world runne gadding here and there in the meane while let vs followe the way that God hath shewed vs by his pure word Moreouer let vs wey this speech where it is saide that Caleb held out in following the Lorde For it is not ynough for vs to beginne well but wee must also sticke to God through stitch yea euen without any feining or starting and without fainting or giuing ouer in the mids of our way And in good sooth it is not for nought that this recorde is giuen to Caleb For as I haue touched heretofore the people were in such an vprore as they would haue stoned him and Iosua too Insomuch that if God had not takeÌ„ them away and his glorie appeared vppon the tabernacle they had loste their liues for it Yet for all this they ceased not to doe their duetie still but cryed out against the people and rent their clothes And after that manner stroue they against those which woulde not inioy Gods blessing Wee see then how there was a marueilous power in Caleb and in Iosua And therefore we bee warned by their example not onely to enter into the way but also to goe forwarde and forward stil assuring our selues that we cannot holde out to the ende in seruing God but by bearing out of many harde brunts and temptations and therfore we haue neede to strengthen our heartes in such wise as nothing may be able to make vs to fleete Thus yee see whereto our Lord and his holy spirite exhort vs. Where as he praiseth here the constancie of Caleb and Iosua it is to the end say I that their example should serue to our instruction For although the memoriall of the righteous be blessed before God yet is it declared for our profite Therefore let vs not haue such a zeale as shall waxe colde when it commeth to the following of God but let vs determine fully with our selues to holde out with it whatsoeuer the diuell practise or howsoeuer the world set it selfe against vs like as at this day wee see many resistances and many occasions â—hat might make vs start away but yet for all that we must holde on our iourney not for two or three dayes onely but all our life long Let vs goe on therefore and when there is any mention of following God let vs marke that it is to confirme the matter better which I haue declared alredie that is to wit that if we followe men we shall runne astray For why what els are the wais of the world but straiings so as euery man gaddes in and out when they once turne their backes vpon God What is to bee done then So long as