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
giue ouer himselfe to all manner of loosenesse as some are seene to do or rather as the common manner is that as soone as GOD giueth men that which they doe long for and desire they become drunken and doe lose both wit and reason if a man say I doe then ouershoote himselfe after that fashion when GOD dealeth with him so gratiously is not his sinne so much the more haynous Yes certainely That is the thing which Moses meant to declare in this place where he sayeth They shal come into the Lande which I haue promised them there will I sustaine them there shall they bee filled and made fatte and then will they turne away after straunge goddes By these woordes we are made to vnderstande that the more our Lorde maketh vs to feele his fauour and fatherly goodnesse the more ought we to be allured to rest wholly vppon him that hee may possesse vs and the more ought all our wittes and affections to bee stayed vppon his loue so as the diuell may not finde any breach nor gap open to deceyue vs for so much as GOD hath so wonne vs vnto himselfe That is the instruction which we must learne by this text otherwise the complaynt that GOD maketh against the Iewes by his Prophet Ieremie shall lyght vppon vs. 〈…〉 25. My people sayeth he what haue I doone to thee Heere GOD entereth into disputation with the people bycause they were so defiled with Idolatry and had peruerted all together Goe to saith hee let vs nowe pleade together my people what haue I doone to thee that thou shouldest complaine I haue brought thee out of the lande of Egypt I haue stretched out my mightie hand to deliuer thee from thence I haue ledde thee and directed thee I fedde thee in the wildernesse I caused Manna to come from heauen I gaue thee the foode of Angels and when thou wast come into the lande which I had promised thee I fought against thine Enemies and I gaue thee victorie against them all But these bee not the cheefe matters I haue moreouer giuen thee my Lawe which is the couenant of lyfe and saluation I haue giuen thee my Sacrifices to the intent thou shouldest haue a Testimonie that it is not without cause that I would haue you to my selfe Also I haue made thee to finde so great riches of my bountie that it is impossible to value the benefites which I haue bestowed on thee and doest thou nowe fall to despising me and to breaking thy fayth and to turning away after straunge Gods Is this the recompence that I looke for If a man doe plant him a vine and tend it he meaneth to eate and drinke the fruit thereof And if the vine do yeeld a strange and a bitter fruite to choke the maister withall what wil come of it Deserueth not such a vine to be quite plucked vp Let vs therefore bethink our selues and not tarie till our Lorde accuse vs to haue greeued his holy Spirite but let vs turne this text to our profite And for as much as we knowe by experience that he is a liberall father vnto vs let it mooue vs to soften our hearts how heard soeuer they bee that wee may learne to giue ouer our selues wholly to him Thus ye see whereto this Text ought to serue vs where it is sayde I will set them in the Lande which I haue promysed to their fathers they shall bee nourished there and made fatte and they shall turne away vnto straunge gods And therefore seeing that GOD maintaineth vs let vs suffer him also to guide and gouerne vs vntil he hath brought vs to y t eternal inheritaunce which he hath promised vs and which we looke for Yet moreouer hee saith that this song shall aunswere them as a witnesse because it shall neuer depart from their mouth Hereby we do see how it is our Lordes will y t his word should serue not to some one vse onely but also for a continuall instruction euen vnto the end that the fathers should conuey it ouer to their childrē And the chiefe succession which we ought to leaue to them that come after vs is that when God hath once vttered his will vnto vs wee must beware that it be not buried so as none of vs bee so fond as to hold himselfe contented with his owne only knowing thereof as though the light of saluation ought to die with vs but rather that they which come after vs may inioy it also And therfore when we our selues haue knowen God and haue had his trueth preached among vs wee must to the vttermost of our power indeuor that it may continue after our death and that our children may come to receive y e doctrine which we haue followed And if the word of God slip away and men think not thereon as it is come to passe in the Popedome as it was afore time it commeth of their owne leawdnesse and they must needes yeelde a reckoning for their disanulling of so great a benefite Wee see that the law was lost for a time amongst the people of Israel and this song was out of the mouthes of both great and small but yet God at the last did not suffer the people to continue in such ignoraunce but it was his will that the Lawe was founde and that the people came with great solemnitie to receiue it and hee tolde them that they were woorthy of blame for defacing the doctryne of Saluation and therefore hee willed them to repent Nowe seeing it is so as I haue already touched when GOD hath once taught vs his will let vs learne as I sayde afore not onely to profite therein for the present tyme or for the tyme of our owne life but also to procure as much as in vs lyeth that our Children after our death may still enioy the same Religion and that the name of GOD may euer bee had in remembraunce And although there be many that cannot profit themselues thereby yet shall it turne to their condemnation and God shall not fayle to bee glorified For surely Moses speaketh in this place not onely of Gods elect and of such as were the true seede of Abraham but also of such as were willing to take profite by the lawe and were not altogether reprobates For seeing it was Gods will that this song should bee in their mouthes thereby wee ought to be so much the better aduertised that our Lord doeth oftentimes leaue his worde to the worlde to bee a message and a testimonie of his loue and goodnes howbeit not for the saluation of all men but for the condemnation of the greater part Wee see that euen among the Heathen there remained alwayes a remnant of the trueth wee see such sentences vttered by the heathen as it is impossible for a naturall man to thinke the least of them which they haue alleaged By what meanes then did they it It was Gods dooing who brought them so farre foorth to their greater
doctrine is not vnprofitable to vs. And ought not this to prouoke vs to fight against all such imaginations as trouble our mindes and make vs to wander away Yes and so wee see how greatly this exhortation ought to preuaile with vs considering that we be so fickle minded and lightheaded as experience proueth Nowe after this Moses sayeth that the people must commaund their children Heerein it is shewed vs that it is not ynough for vs to profite euery man himselfe in Gods schoole but that when we our selues haue learned we must also indeuer to bring others into the right way of saluation specially wee to whom God hath committed the charge of such as want learning and instruction As for example fathers and mothers shall yeeld an account for their Children bicause God giueth them with this condition that they shall be brought vp in his feare Lykewise Maysters and Mistresses haue to aunswere for their menseruauntes and womenseruauntes and if they â—ay the brydle in their neckes they must not thinke that our Lorde will let their negligence scape vnpunished Therefore let vs take warning by this text that such as haue children must haue a care to teache them and to make it knowen that God is the father of all their whole ofspring if they themselues wil be taken to bee the children of God Lykewise they that haue menseruauntes and maideseruauntes must vnderstand that their house must bee so dedicated to the seruing of God as he may haue all souerainty in the same After that maner ought we to take paines in the behalfe of those which are committed to our charge For the more we see that the world fayleth in that behalfe the more carefull ought wee to bee to doe our duetie therein For it wil bee no excuse for vs to alleage y t it was a common vice but it will rather turne to our sorer condemnation bycause one corrupteth and marreth another Nowe then let vs learne to haue the zeale that is commaunded vs here namely that where God hath graunted vs the grace to be drawen to y e knowledge of his truth then to consider that we must also indeuour to make all other men partakers thereof that after our death Gods word may haue his course still and not be buried with vs. For wee bee mortall creatures and as touching this world we doe but passe away and that very swiftly But we knowe that Gods truth indureth for euer Esa. 40.8 and therefore wee must so deale as that Gods woorde may continue and bee knowen and bee receiued of men from hand to hand euen after that wee be departed out of this worlde And those which haue any charge ought to bende themselues cheefely heereunto according to this saying of Saint Peter concerning the same matter I will cause you sayeth he to haue a remembraunce of my doctrine after that God shall haue taken mee out of this worlde 2. Pet 1.15 Although I liue not to speake to you any more with my mouth yet to discharge my duetie I must so deale y t when my mouth shal be shut and I shal be no more conuersant with you heere belowe to teach you yet the same doctrine which I haue brought vnto you may haue his course still so as you may keepe it to your benefite and edification For although fathers and mothers bee bounde to teache their children and maisters and mistresses to teache those that are vnder them and likewise the ministers of Gods woorde according as the Lorde hath called them to speake in his name are bounde to shewe the right way and to giue good example to other men yet notwithstanding we ought all generally to indeuour that all folkes may hearken to God and receiue his word and that not for two or three dayes onely but for euer Thus yee see to what purpose Moses hath saide heere that Fathers must trayne vp their Children in all the woordes of the Lawe Nowe hee saieth consequently To doe them and keepe them Heere Moses repeateth that which hee had spoken afore namely that our Lordes speaking vnto vs is not to the end wee shoulde alowe of his sayinges and confesse the same to bee true rightfull and iust but to trye our obedience Gods word then must reforme our lyfe for to that end and purpose is it spoken vnto vs. Neuerthelesse wee see howe many a one doe thinke themselues well discharged when they haue but ducked downe with their heades in token that they gainesaie it not And they thinke GOD to bee beeholden to them if they blaspheme not his doctrine and shewe not themselues to bee enemies to it but confesse the same to bee good and holy for they wilnot haue GOD to vrge them any further But that were too easie a market For if GODS woorde were preached but onely to the ende it shoulde bee receiued and confessed with the mouth to what purpose shoulde it serue when in the meane while euerie man might take the brydle in his necke and liue as though wee neuer had any rule of GOD Were it not an vnhallowing and defiling of the holy thinges and a disfeating of the power of GODS woorde Let vs beare well in minde therefore that if wee come hither to Sermons and yet continue still lyke our selues so as our lyfe bee not aunswerable to that which hath beene taught vs heere wee shal be dubble to blame bycause it is but a mocking and skorning of the doctrine of saluation when wee let it slip away and haue but our eares beaten with it without any touching of our heartes or any reforming of our liues thereafter What is to bee doone then Wee must vnderstande that GODS woorde is not named a Garde without cause for as much as men are lyke wretched beastes without discretion vntill God haue shewed them howe they ought to walke Yee see then that it is our Gard or defence And therefore if wee keepe Gods word we also shal be kept and garded thereby and we shal haue our bonds certaine so as we shal neuer erre while we liue and moreouer we shall haue wisedome to iudge betweene good aud euill And that is the cause why Moses saith Let your children keepe the woorde and againe let them obserue it True it is that wee can neither keepe Gods woord nor doe it vntill hee haue written it in our heartes But Moses presupposeth that God will shedde out his holy spirite vppon the people so they shut not the doore against him but bee readie to receiue the grace which our Lorde had promised them as wee haue seene heretofore 〈◊〉 30.14 where he sayth Behold the worde is nygh thee in thy mouth and in thy heart And not without cause doth Saint Paul say that this worde is the same which is preached in the Gospell 〈◊〉 10 16. bycause Gods speaking there is not to make a noyse in our eares onely but also to ingraue the doctrine in our heartes by his holy spirit which
vs not play the Paynims and wretched Infidels who are harping vpon y e word God with their mouth and in the meane runne trotting vp and downe knowing not what God is in deede Let vs then followe the infallible trueth And seeing that God hath reuealed himselfe vnto vs yea euen in such sort as wee can not be deceiued nor beguiled let vs learne to stay thereupon and to holde vs to it throughout Let vs not bee so fond headed as not to profite our selues by the benefites that God bestoweth dayly vpon vs and by the which he will be glorified let all superstition and Idolatrie bee beaten downe and let Gods trueth haue full scope let all inuentions of men ceasse and let the world know which is the liuing God Thus ye see after what manner wee must proceede that is to wit when wee once know God wee must worship him wee must goe to the perfection which is onely he and whatsoeuer is set vp on the contrarie side against him it must bee brought to naught For it is not possible for vs to worship God as wee should doe except wee put all things vnder foote which men haue forged and imagined in their owne braine Wherefore let vs learne to exalt him in such wise as nothing may impeach or darken his preheminence And forasmuch as wee knowe not of our selues howe wee should glorifie God to yeeld him his deserued honour let vs take his worde for our guide and fetch light at his trueth which is in the holy scripture to the ende wee may knowe that there is none but onely God to whom we ought to resort and that it is onely he to whom wee must yeeld all praise and thanksgiuing Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them better than wee haue done heretofore that we may returne vnto him with true repentance and that forasmuch as our nature is so corrupted we may fight without ceassing against our owne desires and holde them in such awe as wee may seeke nothing at his hand but that which wee knowe that he alloweth and liketh off not doubting but that in the meane while he will shewe himselfe bountifull towardes vs in prouiding of all things for vs which are meete for vs and necessarie to our saluation so as we may learne to submit our selues to him glorifying him and giuing him thankes for all his benefites in such wise as his bounteousnesse be not buried but euery of vs acknowledge more and more howe much he is bound vnto him and yeelde him praise for the same That it may please him to graunt this grace not onely to vs but also c. On Fryday the x. day of May. 1555. The xviij Sermon which is the fourth vpon the third Chapter 26 And the Lord God was angrie with mee for your sakes and heard mee not but said vnto mee be contented speake no more to mee of this matter 27 Get thee vp to the top of Phasga and lift vp thine eyes towardes the West the North the South and the East and beholde with thine eyes for thou shalt not go ouer this Iordan 28 But charge Iosua and strengthen him and imbolden him for hee shall goe ouer before the people put them in possession of the land which thou shalt see 29 And so we abode in the valley against Beth-phogor I Told you yesterday how it was not any fleshly lust that moued Moses to desire to goe into the promised land but a holy zeale to the ende that y e people might haue bene the better confirmed in the grace of God And that it is so a man may gather by this speache where he desireth expressely to see the good Mountaine and the Libanus For it is verie certaine that Ierusalem the Countrie about it were neither the best nor the fairest nor the fruitfullest of all Iurie There were other soyles which were both richer and pleasanter also And yet doeth Moses preferre Libanus and the good Mountaine before all the rest And no doubt but he meaneth the Mountaine Morea Wee see then that he rested wholly vpon the thinges that were spirituall bicause God had reuealed vnto him that the Temple should bee builded there that it was the place which God had chosen to bee worshipped and called vpon there That was the cause why he set all his minde vpon it And therefore let vs marke that Moses desired not to enter into that land to fill his belly there or to liue in delight and pleasure there but onely to stirre vp himselfe the more to knowe Gods grace which he had tasted alreadie in spirit and likewise to help the people by his example Yet for all this he is refused howbeit not in such wise as if God had vtterly reiected him but as in respect that hee intended to chastise him by depriuing him of a temporall benefite And thereby we be yet more confirmed in the thing that was treated of yesterday that is to wit that albeit our affections be not alwaies wicked yet they shall not alwaies be graunted vs when God intendeth to humble vs For sometimes we may haue offended him and he must be faine to cut vs off from his benefites True it is that our saluation abydeth alwaies certaine but as for our present state it appaireth so farre as wee can see insomuch that whereas God made vs to feele his fauour most abundantly and in verie large measure we haue but a small peece of it If this befell to Moses let not vs thinke it straunge if God deale after the same maner with vs. Nowe whereas Moses saieth That he was not heard it is to be referred to this speciall sute of his For God doeth neuer quite shake off his faithfull ones when they call vpon him at leastwise generally for he is alwayes mercifull to them Matt. 7.7.9 and their praying to him is not in vaine But yet for all that he graunteth them not euery particular thing that they aske of him It may so happe that a faithfull man shall make some request in his prayer vnto God yea for as was said yesterday there is not a harder thing than to bridle our selues in such sort as wee passe not our boundes there may some such request I say slip from a faithfull man as shall bee good in it selfe and yet notwithstanding God shall not vouchsafe to graunt it Then is he not heard in that behalfe but yet shall not his prayer bee vaine and vnprofitable For though he obteine not in that point yet ceasseth he not to bee in Gods fauour neither doeth God faile to regarde his necessities So then let vs note that all the prayer of Moses was not reiected at Gods hand as though he had obtained nothing at al of him but onely as touching that point wherein it behoued him to haue deniall at Gods hand That is the thing which he meant here But it is
vpon the fourth Chapter NOw then O Israel hearken to the ordinaunces and Lawes which I teache you to doe that yee may liue and goe in and possesse the lande which the Lord God of your fathers giueth you 2 Ye shall not adde anie thing to the word which I command you neither shall yee take anie thing from it to intent yee may keepe the commaundementes of the Lord your God which I commaund you THe conclusion y t Moses maketh here is wel worthie to be marked for it maketh for the matter which hath bin expounded heretofore that is too wit that wee haue neede to bee prepared to the obeying of our God because wee bee disobedient of our own nature and our affections drawe contrarie to his will insomuch that whereas hee will haue vs to walke vprightly there is nothing but vtter lewdenesse in vs. Againe if wee happen to haue any good disposition desire to walke after Gods commaundementes wee start away incontinently in the turning of a hand and there is no constancie in vs towardes any good On the other part wee haue a sorte of foolishe dotages which cary vs away so as wee will needes bee euer disputing with God yea and be wiser than hee Therefore haue wee neede to be subdued and humbled by al meanes or else God shall neuer be able to welde vs. For this cause it is sayd that the people heard not the lawe published vnto them one day onely but that they were often times put in minde of it And that forasmuch as they were stubborne GOD had subdued them by many chastisementes as by leading them about in the wildernesse the space of fortie yeeres to inure them to obedience and by trying them diuers wayes to teach them that it was no resisting of such a maister After that Moses hath treated of all those thinges hee sayth Harken now O Israell what I tell thee in the name of God As if hee should say it is time now or neuer for you to begin to walke in obedience that yee bee no more lyke wilde folke as yee haue bin that yee giue not head to your wicked lustes that yee bee not so fierce as to shake off Gods yoke and that ye stick not to your owne fond inuentions which make you to runne astray but that yee beare well in minde what yee haue indured For if yee cannot yet bowe your neckes to submit your selues to your GOD in the ende hee must be faine to breake you if ye will not bowe Now heere yee his voyce sayth hee And wee must apply this to our vse That is to say Seeing it is now a great while agoe since wee began to heare the worde of God wee must not bee still as young nouices we must not bee lyke the young bullockes or Steeres which cannot yet skill what it is to beare the yoke but wee must bee throughly acquainted with obeying If they that neuer were taught Gods trueth bee wilde-headed and cannot finde in their heartes to stoope at the first but runne gadding heere and there after a number of worldly vanities it is not to bee wondered at True it is that that shall not serue to excuse them no surely for seeing that God hath created vs to the ende to serue and honor him wee ought to giue our selues wholy vnto him euen from our mothers wombs Neuerthelesse if wee be somewhat straunge for want of teaching it may bee borne withall among men But if at the end of twentie yeeres when wee haue had our eares continually beaten with the Gospell so as GOD hath spoken vnto vs earely aud late and cryed out vnto vs to waken vs wee abide still at our Absie and wot not what rule or doctrine meaneth must it not needes bee sayd that wee bee of too vntowarde a nature Yes and that is it which the Apostle meaneth in saying 1. Cor. 3.1 yee ought by this time to haue bin great doctors in respect of the time that yee haue gone to schoole and beholde yee bee still rawe and vnlearned so as it shoulde seeme that GOD neuer spake to you According then to the time that God of his grace shall haue bestowed in teaching of vs by his worde let vs learne to yeelde our selues the more teachable and to shewe that he hath not lost his labor but that we haue profited well in his schoole And this poynteth at vs inespecially For howe long time hath the Gospel beene preached among vs so as wee heard nothing else euery day but what Gods will is Nowe then it is good reason that wee on our side should not bee so straunge but that wee shoulde consider that wee ought not to bee still newe to beginne in the things that haue beene tolde vs so often alreadie And againe wee must profite also as well by chastisementes as by teaching If GOD haue humbled vs in any wise because hee seeth that wee cannot otherwise bee subdued vnto him so as hee hath tamed one with sickenesse and another with pouertie after what fashion soeuer GOD hath made vs to feele his hande let vs looke well to it that wee profite our selues thereby and that this word Now which Moses vseth here be wel printed in our hearte and minde So that if wee haue bin ouerseene if wee haue not at the first bin so well disposed to liue as it becommeth vs if wee haue not bin so forewarde as wee ought to haue bin in running to our God when hee hath called vs at leastwise let vs not continue so hardharted and stubborne to the vttermost But nowe let vs see in effect what Moses requireth here Hearken O Israel sayth he to the ordinaunces and statutes which I teach thee to doe that thou mayst liue and enter into the land which the Lorde thy God giueth thee and possesse it Here Moses declareth that our lyfe shall alwayes bee full of disorder and confusion vntill wee haue yeelded so much authoritie vnto God ouer vs as to haue the whole guyding of vs and that wee haue made our account to rest simply vppon his worde To bee shorte wee bee taught heere to rid our selues of all selfeweening and that when the case concerneth how to liue well wee must not step to it vppon our owne head and after our owne fancie to say this seemeth good to mee Whereat must wee then begin At learning as Moses declareth And therefore hee that giueth eare vnto God to receiue whatsoeuer is tolde him from him shall bee well learned But on the contrary part vntill such time as wee haue heard our GOD speake and that hee haue performed the office of a teacher towardes vs it is certeine that our life shall be quite out of order Wee may well flatter our selues as ignorant wretches doe who beare themselues in hand that the worlde goes as well with them as is possible when in the meane while they be no better than bewitched so as there is neither wit nor discretion in them Ye see
maiestie and deale in such wise as the doctrine may be receiued with all reuerence and no man step vp to incounter it To bee shorte there are two thinges requisite in all good shepheardes The one is that for their part they must not burthen men with any tyrannie nor inuent lawes to tye their consciences thereby to bring them in bondage nor forge any doctrine vppon their owne head but faithfully deale foorth the thinges that are committed vnto them Haue they that Then let them aduaunce the thing which they know to proceede of GOD so as they suffer not the heauenly doctrine to bee skorned but shewe men that they ought to reuerence GOD and to submit themselues to his word and let them withstand all loftinesse that vaunteth it selfe against him After which maner we see how God strengtheneth his Prophets Eze. 6.1.2 telling them that they must not passe for any mans greatnesse noblenesse or aught else but rebuke the Mountaines and set themselues against the Hilles that is to say let them not shrinke for men but let them shewe y t the word which they bring and which is committed to them is as it were Gods roayll mace at the which all creatures ought to stoope and to bow their knees Ye see then that all ministers of Gods word ought to seeke those two things But yet for all that wee see the cleane contrarie For such as raigne with roughnes and churlishnesse as Ezechiel termeth it passe not to keepe this rule of Moses Ezech. 34.4 which is to serue God purely For wee see that the Pope and all the filthie rable of his Clergie as they terme themselues are euer thundering and would not haue men in any wise to open their lippes against any point of their doctrine but that they shoulde without any gainesaying obserue whatsoeuer they lift to ordaine Yea marie but in the meane while whence haue they their stuffe whence do they preach it It is ynough for them that they may lorde it ◠Pet. 5.3 they beare themselues on hand that they may hold the poore soules vnder their tyrannie which were redeemed with the bloud of our Lord Iesus Christ. But neither Moses nor any of y e Prophets did euer giue themselues such libertie for they spake in Gods name without setting foorth any thing of their owne Let vs then learne to hearken to such as come in the name of God and discharge their dueties vnfeinedly Againe we see that such as should maintaine Gods trueth doe let all slippe and though they see neuer so much disorder it greeues thē neuer a whit neither doe they passe though all goe to hauocke And why Bicause they haue no zeale at all to aduaunce the Maiestie of Gods word Also on the other side wee see a nomber that vaunt themselues to bee Christians which can as much skill of the reuerence that Moses speakes of here as if they had bene brought vp in a swines stie or on a dunghill Are there not a nomber to be seene which will say continually rush you haue nothing to doe to command mee Yes and you my friend are a verie brute beast in so saying for if I haue not to doe to command you you haue no more Christianitie in you than is in a dogge For when wee preach Gods word to what end is it That God should bee the seruaunt or the maister Let that be well considered Speake wee in our owne names Or set wee foorth any thing that is not giuen vs in commission by God Now he will haue vs to represent his person and yet we must neither command nor beare any sway at all for these rascalles and vnthriftes which aduaunce themselues with exceeding vnshamefastnesse to fight against God But what Ye see what the Christianitie of Geneua is where the Gospell hath bene preached this twentie yeeres insomuch that y ◠verie walles ought to ring of it and the verie pauing of the streetes ought to beare some marke of Gods trueth and yet these wood beastes continue still in their grosse and barbarous rebelliousnesse so as they be worse than bulles with their hornes or I wote not what other beastes Yet notwithstanding it cannot be wyped out of Gods Register but that whensoeuer Gods worde is preached both great and small must receiue it at leastwise if we acknowledge it to be Gods truth Yea and we must receiue it with such reuerence Mal. 1.6 as to thinke thus with our selues beholde it is our God that speaketh and if he be our maister doe not we owe him all reuerence If he bee our father doe not we owe him all honour What is to bee done then but onely to shewe by our deedes that our whole seeking is to bee ruled quietly by him Thus yee see what we haue to remember here in that Moses speaketh not as in the person of a mortall man but taketh vpon him the authoritie to commaund howbeit not as chalendging any thing to himselfe but as being desirous to be heard because he was a faithfull setter forth of Gods lawe shewing also that he had vengeance readie prepared for all such as would checke against him or reiect the doctrine that he did set forth He saith yet further that men must neither adde any thing to that which he commaundeth nor take any thing from it to the ende they may keepe Gods commaundementes Whereas he saith that nothing must be added nor diminished it is to shewe the thing that I touched euen nowe that is to wit that God mindeth to try our obedience by restreining vs from fetching our windlasses and from scoterloping ouer the fieldes to raught at euerie thing that we like off and to hold vs fast tied and bound vnto his word Then is it not ynough for vs to receiue that which God sendeth vs and to allowe it as good but wee must acknowledge it to be our whole wisedome as shal be added hereafter in this Chapter so as wee be not skilful to mingle any thing with Gods word but conclude thus with our selues Seeing God hath spokē it it is not lawful for mortal mē to interlace any thing w t it but they must be contēted with y t which they haue heard of such a maister This is in effect the meaning of Moses Deut. 5.32 12.32 And this is not said in this place onely wee shall see it repeated againe hereafter in the twelfth Chapter and in other places and the scripture is full of it And yet we see there is not any thing worse kept than this present exhortation And what is the cause thereof That men doe take it for a principle that they haue alwayes some reason with them and that they bee of sufficient abilitie to gouerne themselues as they ought to doe Thus then doth pride take the first place when men will needes discerne betweene good and euill after their owne fansie Contrariwise Gods will is to be wise for vs that we as
without cause saide that if wee looke well to our selues none of all the wretched vnbeleeuers which torment themselues to atteine vnto God and holde not the right way thither haue such aduauntage as wee haue For whensouer we call vpon God simplie and according to his worde wee be neuer disappointed Psa. 145.18 But now let vs come to that which Moses addeth concerning statutes and laws which is the principall point of this sentence What people is there saith he which hath so rightfull statutes and ordinances as we haue Truely if a man would haue beleeued the heathen they thought verie well of themselues in their owne dotages and they bare themselues in hand that there was nothing but sounde perfection in them But yet for all that it is a wonder to see howe they became so dull They that otherwise were of great skill and sharpewitted were become so brutish in their superstitions as euen little children might iustly haue beene ashamed of them But the light must be faine to shine in the darke or else it will neuer bee possible to discerne a right And for proofe thereof what is the cause that the heathen are so hardened in their owne dotages It is for that they neuer knewe Gods Lawe and therefore they neuer compared the trueth with the vntruth But when Gods lawe commeth in place then doeth it appeare that all the rest is but smoke insomuch that they which took them selues to be maruelous wittie are founde to haue beene no better than besotted in their owne beastlinesse This is apparant Wherefore let vs marke well that to discerne that there is nothing but vanitie in all worldly deuises we must knowe the Lawes and ordinances of God But if we rest vppon mens lawes surely it is not possible for vs to iudge rightly Then must wee needes goe first to Gods schoole and that will shewe vs that when wee haue once profited vnder him it will be ynough That is all our perfection And on the otherside wee may despise all that euer is inuented by man seeing there is nothing but fondnesse and vncertainty in them And that is the cause why Moses termeth them rightfull ordinances As if he shoulde say it is true indeede that other people haue store of ceremonies store of rules and store of Lawes but there is no right at all in them all is awrie all is crooked True it is that they perceiue it not and what is the cause thereof but for that it is not possible for them to discerne good from euill without Gods worde which is the trueth Howesoeuer wee fare wee cannot do the thing that is iust or right except wee haue first learned it at Gods hande And if wee haue beene so farre ouerseene as to allowe our owne doings let vs not goe on still for God will disallowe euerie whit of it because wee must take all our rightnesse at his trueth In this case it is not for euerie man to bring his owne weightes and his owne balance but wee must hold ourselues to that which God hath vttered and doth vtter True it is that Moses doeth greatly magnifie the people of Israell heere but yet neuerthelesse we must vnderstande that the priuiledge which is so greatly magnified heere did nothing aduantage those which reiected the lawe and profited not themselues thereby The Iewes are termed heere a wise and skilfull people a noble people a people that hath nothing but excellency and worthinesse in them And why so Because God had chosen them and vttered his iudgementes and righteousnesse vnto them Esa. 42.18 But yet for all that on the other side they be termed blinde and deafe And why Because they did what they coulde to haue quenched the light that God had kindled for them We knowe that they were taught by the doctrine which conteined their whole wisedome And therefore when they despised it they coulde not be but dubble blinded insomuch that the ignorance of the heathen and infidels was nothing in comparison of theirs that had so reiected Gods grace when it was put into their handes And that is a point well worthie to bee weyed The Iewes do arme themselues yet still at this day with the same texte when they list to commende themselues Tush say they it is saide that wee bee men of vnderstanding a people of great wisedome a people of passing nobilitie and worthinesse This is true if they had helde fast the treasure that God gaue them and kept it well But seeing they bee fleeted away from the law or rather y e a veyle is cast before their eyes 2. Cor. 3.14 16. because of their reiecting of Iesus Christ yea and seeing that euen before his comming they disobeyed the Prophetes and became hardharted against the doctrine of saluation that was brought to them it coulde not bee but that as I saide afore they must needes become more ignoraunt than all the rest of the worlde For if the heathen bee as good as destitute of reason because they haue not beene in Gods schoole needes must they to whome GOD hath spoken Eph. 4.18 and yet are disobedient therevnto needes must they I say bee striken with the spirite of disinesse and bee caried away by the diuell and become as wilde beastes so as they shall not offende of simple ignorance as they doe which neuer hearde any thing but of wilfull rage more than beastly Euen after that manner is it happened to the Iewes And it is the verie same thing wherewith the Prophete Esaye vpraideth them in his two and forteeth chapter saying Hearken ye deafe Esa. 42.18.20 see yee blinde And why speaketh hee to the deafe and blinde to heare and see well Hee addeth the reason by and by saying yee haue seene ynough and yee haue hearde ynough but yee haue not regarded it Also God complayneth of his paines taken in teaching of his people and of losing his labour therein For saieth hee haue not I done workes ynowe among you Yes but what for that You haue had neither eares nor eyes And nowe if yee bee compared to the rest of the worlde yee passe all the heathen and vnbeleeuers in blindnesse And why For yee haue had teaching ynough and too much And his vpbraiding and blaming of them is not for that they had not sufficient experience whereby to haue beene dewly taught but for that they did shut their eyes and woulde not profite themselues by the thinges that GOD shewed them Seeing that the Iewes are thus blamed by the Prophet notwithstanding that Moses had reported them to bee a people of wisedome and vnderstanding let vs come to our selues and consider that if this bee happened to the naturall braunches what shall become of the impes that are grassed into the tree as Saint Paul speaketh of it in the eleuenth to the Romanes Rom. 11.17 It is certaine that the Iewes went before vs in preheminence or at lestwise they had the birthryght in Gods Church
them earnestly to this care warenesse which Moses speaketh of here And he saieth purposely Take good heede that â—hou forget not the things which thine eyes haue seene and beware that they neuer depart from thy heart When as he saith The things which thine eyes haue seene thereby he meaneth that the people are vtterly without excuse if they regarde not the thinges that God had shewed them according to his former vsing of the same maner of speach And whereas he saieth that our eyes haue seene Deut. 3.21 it serueth to expresse the things which our Lord hath shewed vs tootoo euidently so as wee cannot alledge ignoraunce nor say this or that was too high or too darke for mee Thine eyes haue seene it saieth Moses As if he should say No no ye neede not to bee great Clerkes nor Doctors in this behalfe ye neede not to bee verie suttleheaded our Lordes manifesting of himselfe vnto you hath bene in such sorte and so euidently that euen the veriest idiotes and rudest sorte of you haue perceiued the things that he told you And in good sooth although Gods worde conteine wonderfull secretes yet notwithstanding they bee so manifest vnto vs as wee may bee able to conceiue them at leastwise if we our selues bee not in the fault For wee see howe God lowlieth himselfe and stoopeth to our rudenesse bicause he knoweth what wee bee able to beare Nowe then seeing it is so let vs but open our eyes and when God hath once shewed himselfe to vs let vs take good heede that wee forget him not for if wee doe wee shall bee vnexcusable and our vnthankefulnesse will bee manifest and sufficiently prooued Againe he sheweth that it is not ynough for vs to haue some light rememberaunce of it swimming in our braine but it must bee well rooted in our heartes And after that manner ought Gods worde to bee sowen in vs. It is not ynough for vs to haue skill to talke of it and to bee able to say I knowe this that but wee must holde fast the thinges inwardly which wee haue heard outwardly Nowe then if Gods woorde bee setled in our heartes and raigne there then haue wee good rememberaunce of it But if wee bee not touched with it nor haue any willingnesse to keepe it it is all one as if wee had neuer heard of it Thus ye see what we haue to marke concerning this speach of Moseses where it is saide that the thinges which wee haue once knowen must neuer out of our mindes But forasmuch as God had vttered himselfe diuers wayes to the people it behoued Moses to shewe his meaning more particularly in this text And therefore he addeth The day wherein thou wart before the Lorde thy God thou diddest appeare before God in the valley of Horeb at which time hee commaunded mee to summon you and to call you all together Albeit then that God had shewed himselfe to the people of Israel by diuerse myracles by sundrie kindes of sightes and also by diuerse reuelations as in respect of his worde yet doeth Moses bring backe the people here chiefly to the lawe and to the solemne day wherein the lawe was published And that is according to the matter that wee haue seene In so much that if wee haue not that grounde wee shall but builde in the aire and all that euer can bee saide vnto vs will slippe from vs. The grounde that I meane is the submitting of our selues vnto God to bee guided by his worde and to bridle our selues thereby so as he alone may haue the whole authoritie and maistership ouer vs and wee become his true Disciples in sticking to his pure doctrine That then is the cause why Moses doeth make speciall mention here of the solemne day wherein the lawe was giuen to the people of Israel For he sawe well that it woulde not haue booted at all to haue vppened neuer so many thinges by parcellmeale if he had not set downe the chiefe groundwoorke which is that men must suffer themselues to bee gouerned by Gods lawe Likewise at this day when wee shall haue disputed at large of a nomber of pointes if wee doe not first and formost winne that men should obey God and make them to knowe that his woorde is the right trueth whereunto they must holde themselues to what purpose is it They will bee still wauering and vnconstant accordingly as wee see howe a great nomber will bee taâ—ting of this and that and can finde nothing whereon to rest And why For they know not the first point of Christianitie which is that the holy Scripture is our whole wisedome and that wee must hearken to God speaking there and not adde any thing thereunto Nowe then vntill such time as wee bee come to that point Col. 1.28 wee shall bee euer chaunging and doe nothing but totter and wauer like Reedes And for the same cause doeth the Prophet Malachie saye Mal. 4.4 Be mindeful of the Law that was giuen you by Moses in Horeb. For it was Gods will that thencefoorth there shoulde bee an intermission so as a certaine time shoulde passe wherein the Prophetes shoulde speake no more till the comming of our Lorde Iesus Christ. Nowe in the meane while the Prophet Malachie saith Bee mindefull of the Lawe that was giuen As if hee shoulde say yee can not doe amisse if ye hearken to your GOD and suffer your selues to bee taught by him but you shall haue perfect learning for it is vttered there Now therefore wee see what the meaning of Moses is and howe wee ought to apply the same to our owne vse that is to wit that aboue all thinges wee must assure our selues that our Lorde hath vtterd himselfe vnto vs in such wise as he will be a good and faithfull teacher vnto vs if wee bee good schollers vnto him And therefore let vs settle all our wittes to the obedience of faith so as wee presume not to adde any thing to that which GOD telleth vs. When wee bee once come to that point then shall wee bee guided foorth from point to point and from degree to degree to our perfection but yet must we haue the foresaid groundworke before wee can build well Nowe let vs come to this saying of his Call â—o minde the daye wherein yee were before the Lorde This saying importeth much For although that GOD did then testifie his presence in the valley of Horeb as wee shall see hereafter yet notwithstanding whensoeuer hee speaketh vnto vs wee appeare before his iudgement seat though wee haue no visible myracles And it is all one as if a Prince being set to hold a Court of estate should cause his statutes and ordinances to bee proclaimed by the sounde of a trumpet to the intent that all men might haue knowledge of them After the same manner doeth GOD deale in this case For when he vouchsafeth to haue his worde preached vnto vs it is as much as if he summoned vs to
bound to serue and honor him not onely seuerally for our owne partes but also by teaching our children and by taking paynes to make them also to liue vertuously so as the doctrine which they shall haue heard in their youth bee not loste nor marde as wee see too much by experience And generally let vs all haue this regarde that such as come after vs may agree in the true religion so as there may be no chaunge But so far off is that from being done that the enemies of the trueth I meane the housholde enemies and not the Papistes for they bee farre woorse than the Papists think they shall neuer come time enough to ouerthrowe all order and to pull downe all that GOD hath set vp here Sith wee see it is so let vs vnderstand that wee ought to bee as earnest in building vp to the Lorde as the diuill is in pulling all downe For let vs not mistrust but that Gods power is stronger than al the fiendes of hell Thus yee see what wee haue to note vppon this streyne but the chiefe matter is the putting of it in vre And now Moses addeth that GOD shewed himselfe to his people with dreadfull tokens which were able to haue astonished them For hee spake to them sayth he from the middes of the fyre And therewithall there was a great clowde darknesse and miste By these wordes Moses sheweth that the lawe was not brought without good warrant for it was accompanied with wonders that were able to astonish the whole worlde And to what purpose serued that but to make it certainly knoweÌ„ that the lawe came from heauen and that God was the author thereof According whereunto it is sayd in Exodus Exod. 19.16 18. that when God appeared after that sorte in a thicke cloude and a flaming fire making the ayre to rore and the mountaine Sinay to shake and the sound of trumpets to be heard all those thinges sayth he were done of purpose to make you hearken to your Lorde God and to knowe that it was hee that spake and that whosoeuer receiueth not the doctrine that I haue brought you must fight against the maiestie of God But if he doe so he shall finde God too strong for him Thus yee see what belongeth to this text And so wee see now wherfore Moses made mention of the cloude darkenesse and mist namely to the ende it should be knowen that the lawe was not put forth but by the authoritie of the liuing God and that men might be fully assured that it came from heauen And let vs mark by the way that Gods chosing of the signe that is mentioned here was to do vs to vnderstand that we must not inquire of his maiestie further than he giueth vs leaue GOD shewed not himselfe in any visible shape least it might bee thought that his essence or being had some shape whereof we will treate to morrowe by Gods leaue but hee did set a cloude darkenesse and mistinesse before him 1. Tim. 6.16 And why To the ende that wee shoulde learne to be humble and to know that hee dwelleth in vnapprochable light Wee knowe howe curious and ouerbolde men are for they woulde faine knowe what Gods being or substance is and searche out euery whit of him by inchmeale and that so presumptuously as though they would pushe vp their hornes into heauen Such is their nature But God will haue vs to worship him in feare and humilitie as good reason is it should be so And he withdraweth himselfe the further from vs when wee inquire further of him than hee commaundeth vs. For otherwise were it not all one as if we would make him our vnderling What preheminence should he haue if he were so shut vp w tin mans conceit Therefore to expresse so great and so excessiue rashnesse hee did set a darke clowd before him But wee must marke that wheÌ„ God did set darknesse before the eyes of the people it was not to the intent to be vtterly vnknowen but to hold the people in awe that they should not preace nie the hill where the fire and flame appeared that are spoken of in Exodus as is said afore and therefore was there a great and thick clowd hard by the people That then was the meane which God vsed to shewe himselfe to the people Marke that for one poynt The other poynt is that God did vtter himselfe in such maner as the people sought no further than was lawfull for them but helde themselues contented with such discouerie as was giuen vnto them And these two poyntes are well woorthie to bee marked For many men when they list to excuse their ignorance will say that wee ought not to be inquisitiue of Gods secretes No truly but yet is it not meant that we should bee brute beastes Wherefore hath GOD created vs after his owne image Eph. â— â—â— but to the intent that his trueth should shine forth in vs And yet notwithstanding it is as a common prouerbe that hath reigned and doth reigne still in the popedome insomuch that the foundation whereon they haue grounded their implyed faith is that they must not knowe any thing but that it is enough to beleeue as the Churche beleeueth And in the meane while they wote not at what marke they shoote nor what God they worship nor how his name is to be called vppon But as I touched afore Gods meaning is not that men should so abolishe and destroy the grace that hee hath put into them for it were an vtter defacing of his image in dispite of him but rather after as hee coÌ„meth neerer vnto vs we vnto him so wil he haue his Image y e more knowen in vs his trueth y e more shine foorth there Let vs vnderstand then that Gods intent is not that men should be ignorant of him but to vtter himselfe in such wise as we may be able to discerne him from the idols that haue bin forged 1. Cor. â— 5.6 Eph. â— Eph. â— Eph. â— â— so as wee may take him for our father and assure our selues y t we be called to the knowledge of his truth and y t we may boldly resorte vnto him to call vppon him and to seeke succour at his hand After that maner was it Gods will to manifest himselfe to the people of Israell at the setting foorth of the lawe and after y e same maner continueth he still at this day But yet for all that the clowde is still before his face to make men knowe their owne rudenesse Againe forasmuch as wee be ouerfickle and would knowe dubble as much as is lawfull for vs insomuch that wee attempt to knowe the things that are vnpossible to bee knowen therefore did God cast a great and thicke clowde betweene himselfe and the people And if wee were throughly perswaded hereof it would be as a key to open vs the vnderstanding of y e whole holy scripture For why Whensoeuer we came to
I wote not what to doe Let vs not alleage this â—sa 25.9 but let vs say with the prophet Esay Behold this is our God behold this is our God And by that means let vs defie all that the diuell can set before vs to turne vs aside Yea let vs not make any reckoning at all of it And why Because the light that God giueth vs is strong ynough to driue away all darknesse and the truth is strong ynough to beate backe all lies Thus see yee I say what the power of faith ought to be When wee haue well printed in rememberance the doctrine that is preached vnto vs and yet notwithstanding continue still for all that in blindnesse and bee still as reedes shaken with euerie winde Let vs vnderstande this that we knowe not God nor yet euer vnderstood of what great value his couenaunt towardes vs was nor euer were knitte to him as we shoulde be but that there was hypocrisie insteede of that protestation that we made to followe his worde But let vs marke herewithall that our condemnation shal be doubled if wee runne astray after wee haue knowen the truth For if Gods couenant cannot hold vs in obedience must it not needs bee that wee bee as cloudes And what an vnthankefulnesse is that Indeede many will say I haue not beene sufficiently confirmed I vnderstande it not but those are fonde shiftes We neede but to open our eyes and our eares seing wee haue Gods worde preached and our Lorde will certeinely make it of power and force so as we shal haue sufficient instruction by it seeing he regardeth vs especially and therefore wee must needes be founde blameworthy if we swarue one way or other after that God hath shewed vs his truth And this much then concerning the couenant that Moses speaketh of here Howbeit to set forth the heynousnes of their crime the more he addeth that hee taketh heauen and earth to witnesse that if the people turne away from the lawe and inuent or set vp any newe Religion they shall perish out of hande and not possesse the lande any long time which should be giuen vnto them Now this serueth to waken such as are puffed vp with vaine presumption vnder colour that God is gratious vnto them and hath giuen them some priuiledge aboue others And it is well worthie to be noted For although we cannot exceede measure in trusting in God yet doe wee see that a greate number doe falsely abuse Gods name If they bee once baptised and taken into the companie of the faithfull it seemeth to them that God is greatly bounde vnto them Whereas they shoulde consider that they bee called of his free goodnesse and ought to giue ouer themselues to walke in feare and warenesse beholde they be puffed vp with pride and vaine ouerweening and beare themselues in hande through fond hypocrisie that they bee scaped out of Gods hande and in the meane while they doe but dalie with him Ye see then what the pride of men is howe that when God sheweth himselfe bountifull towardes vs and vttereth the great and infinite treasures of his mercie they thinke still that hee is greatly beholden to them and therevppon doe ouershoote themselues and take leaue to doe amisse According as wee see that the greatest strife which the Prophetes had against the Iewes Ierem. 7.4 was for that they bragged of their hauing of Gods Temple and of his sacrifices and of such other thinges Nowe according hereunto Moses saith in this place It is true y t ye doe now enter into possession of the heritage which God promised to your fathers it is true that therein you haue an excellent warrant of his preferring of you before al other nations Surely it is a great and inestimable dignitie that your God should purchase you with his owne hande and driue out the inhabiters of a countrie to set you in their place yea and that when you bee in that lande you shal be sure to be of his housholde and that he dwelleth among you and that his so doing is to take you vp into his euerlasting kingdome Surely it is a singular benefite which your God hath vouchsafed vppon you but yet for all that deceiue not your selues to despise and reiect his worde or to shrinke away from him to corrupt his seruice For like as now he performeth the promise that he made to your fathers so can he also driue you out againe when he hath setled you there and he can well ynough weede you againe out of his heritage so scatter you abrode that you shal be dispersed euery where Now then the more that your God doth presently increase his goodnes towards you the more deligeÌ„t be you in seruing and louing of him and hold your selues vnder his shadow and beware that ye alter not any thing in the religion that hee hath ordeined for you Marke that for one point And now furthermore whereas Moses calleth heauen and earth to witnes it importeth yet a greater vehemencie True it is that some take this for Angels and men But y t is not the meaning of Moses as we shal see by the like maner of speach hereafter in the 32. Chapter Deut. 32.1 where he will say Hearken O yee heauens what I say and let the earth here the words of my mouth And so saith the Prophet Esay Esa. 1.2 Hearken ye heauens and let the earth giue audience vnto mee for the Lorde hath spoken Beholde I haue nourished children brought them vp and they haue despised me When God calleth heauen and earth to witnes after that maner it is to rebuke mens brutishnes so much the more For we be created after Gods image to haue reason vnderstanding where to shoulde wee applie such giftes but to knowe God and to giue our selues wholly vnto him Shall men haue wit ynough to comprehend the whole order of nature and shall they in y e meane season despise the Lorde It is all one as if a man shoulde thinke himselfe well forwarde when hee hath toyled in traueiling and running all day long and hath wandered all the while without keeping any path And is not the knowledge of our God the finall ende of all our perfection Yes and therefore when God inteÌ„deth to shew men that they bee more than blockish and that they bee so marred as they bee not worthy to be taken any more for reasonable creatures then doth hee direct his speech to heauen and earth As if hee shoulde say I haue not nowe any more witnes in y e world for I chose these to be knowen of them but herken you to me yee heauen and earth hearken yee to me I say nowe yee that are vnreasonable creatures for I shal finde more reason in you than in those to whom I haue giuen witte and knowledge to discerne betweene good and euil and to haue skil not only of this present life but also of the immortalitie of heauen
aske vengeaunce vppon vs. And how shall we bee able to finde any excuse when our Lorde shall raise such a crie to confounde vs and put vs to shame Therefore let vs nowe looke well to our selues and let vs walke in the way that he hath shewed vs. Now here is expresse mention made of Images and other likenesses but vnder one kinde Moses comprehendeth all For it is a maner of speache rife ynough in the holy scripture to marke out some one kinde of superstition thereby to warne vs that wee must keepe our selues from all superstitions in generall And Moses himself doth euer obserue the same maner of speaking as wee shal see in the next Chapter Deut. 5.18 where he vseth to speake of the heinousest things to the intent we shoulde the more abhorre them and mislike of them to keepe our selues from them And yet for all that the holy Ghost meant in this place by the mouth of Moses shortly to shew that whē God hath once made his couenant with vs wee must hold vs in the simplicitie of his word without mingling any superstition with it Now that wee vnderstand the naturall sense of this text let vs looke that we make our commoditie therof For although we haue no images either carued or molten although wee haue no puppets either ingrauen or painted yet faile wee not to be idolaters if we sticke not to our God to keepe his worde throughout For the matter that the Couenant it self importeth is not that we should confesse in wordes that the God which gaue his Lawe by Moses is a lonely to bee worshipped but that wee should vnderstand his will after what manner he will bee serued that wee should haue his promises printed in our heartes that wee should knowe howe and by what meanes wee ought to worship him and that we should keepe on our way to the inheritaunce whereunto hee calleth vs. That is the thing that Gods couenāt importeth And without that in what case were wee If wee should say verie well there is but one God which hath created heauen and earth he hath reuealed himselfe vnto vs and he hath giuen vs his Lawe and yet notwithstanding we knewe not his will but euerie of vs shoulde behaue himselfe as he lifted to what purpose were this It were better for vs neuer to haue knowen Gods word than after the knowing of it to despise it and to take leaue to doe what wee list Therefore let vs beare well in minde that Moses meant here to shewe the people generally that seeing they had bene taught in the trueth it behoued them to keepe themselues from all errours and leasings And this is that which I haue said alreadie that Gods word ought to suffice to gard vs in such sort as the diuell may not seduce vs doe the worst he can Nowe then will wee be exempted from the threate and condemnation that is contained here Let vs giue ouer our selues wholly in all respectes to our God let vs hearken to his worde and let vs obey his voyce without any exception or gainesaying so as his seruice remaine in such sort among vs as hee hath commaunded by his word But let vs compare the crime that Moses reproueth here with other crimes that are lesse to bee excused For although there was vnthankfulnesse and rebellion at y t time in all such as suffered themselues to be misled after they had bene taught by Gods word yet cōmitted they not so cursed sacriledge against God as y e caitifs do in these dayes which to the vttermost of their power do blot out al religion and are so full of wickednesse that they could finde in their hearts to confound heauen and earth togither in working spite to the whole Maiestie of God Take mee a man that hath bin taught in the Gospell and afterwarde through lightnesse ouershooteth himselfe and turneth away from well dooing howbeit with a minde to doe well againe truely such as one is not to bee held guiltlesse as I haue saide alreadie but yet is he not worthie of so much blame neither is his fault so heinous before GOD as another that outrageth so farre as to scoffe and scorne at God and all his doctrine and to play the mad bedlem of purpose to thrust all Religion vnder foot so as he could finde in his heart that men should liue like beastes and for the bringing thereof to passe speweth out blasphemies not onely against the maner of the superstitions in Poperie but also euen against the word of God For is not such a one farre more horrible than the ignoraunt wretch that is still snarled in some imagination and thinkes he serueth God though the same be but vanitie as I said afore But nowe let vs looke to our owne time God telleth the Iewes here that he would not beare with them if they happened to ouershoote themselues in any superstitions but would bereaue them of the inheritance that he had promised them Wee at this day haue a more excellent benefite than that people had and therefore shall wee be the more to blame if wee yeeld not homage to our God which hath esteemed and honored vs so much as to call vs into his Church But nowe how doe most men behaue themselues after they haue bene taught by the Gospell In deede wee meddle not with the superstitions of Papistrie wee passe not for shrift nor for Masses nor for such other like trash but what for that Wee coulde finde in our heartes plainely and shortly to defie God and that he shoulde haue no further audience among vs than we lift our selues After this maner doe a great sort deale euen to this day who neuerthelesse will needes bee taken not to be of the common sort of the faithfull but as the pillars and vpholders of the Church And yet haue they gone about to stoppe Gods mouth when any thing hath misliked them or fallen out otherwise than they woulde haue it O this must bee taken away And wy Beholde GOD not onely speaketh here of the things that haue beene inuented by men but also holdeth vs in awe so as it is not lawfull for vs to incounter him He passeth not for them And againe let vs see what their life is We see that they mocke GOD to the ful and that their desire is to haue their owne swindge in all thinges And yet notwithstanding when the diuell raiseth vp such plagie folke to infect the whole flocke with their poison wee see a great nomber whose whole desire is to mingle themselues with them For as soone as some leawd fellowe or two or three maintainers of wickednesse which shewe them selues to bee readie to vpholde all disorder and offences doe but steppe vp it is as good as the displaying of a banner and by by al vnthriftes runne after it And would God that the experience of it were not so great as it is seene to bee But what When wee bee tolde of it we must
to his owne vse and benefite so as when any man is in perplexitie that he woteth not what to say hee must alwayes come backe to this poynt how now Psal. 145.19 hath not thy GOD promised that hee will pitie such as call vpon him Yes in deed but I knowe not whether I be of that sort or no. Why haue I not bin baptized in the name of our Lorde Iesus Christ Haue I not his holy Supper as a second pledge whereby hee sheweth mee that hee receiueth mee into the number of his children Be thou out of doubte therefore seeing thou hast so many records that thy God will be fauorable to thee and feare thou not but hee will shewe thee mercie Thus yee see the cause why Moses speaketh here expresly of the couenaunt of the fathers as it was made with their father Abraham and to all his seede after him For otherwise it woulde not haue booted at all in the time of Moses But forasmuch as GOD had sayd I will bee thy GOD to a thowsand generations Gen. 17.7 his ofspring is comprehended in it after his decease And therefore the Iewes ought to haue assured theÌ„selues by the vertue of the same couenaunt that they shoulde bee receiued so as if they repented theÌ„ of their sinnes they shoulde alwayes finde the mercie that they had neede of And now let vs vnderstand that seeing God vouchsafed to extend his goodnesse to the children of those with whome he had made his couenaunt and that although they were slidden backe and vtterly turned away from him and had quite forsaken him yet notwithstanding he ceased not to shew them mercie Now seeing he speaketh nowadays vnto vs and the voyce of our Lorde Iesus Christ soundeth lowde in calling vs to reconcile vs to our God and that the forgiuenesse of sinnes is preached vnto vs in his name 2. Cor. 5.18.19.20 Eph. 2.17 and tidings is brought vnto vs that God desireth to be friendes with vs and that all warre should be layd aside betweene him and vs let vs assure our selues I say that it is not for vs to bee wilfull and stubborne but that it behooueth vs to submit our selues to our God and therewithall to assure our selues throughly that this promise of his is not deceitefull Why for the couenant is ours so as our God intendeth not that his promises shall vanish into the aire but that they shall bee stedfast towards vs so as euery of vs may fare the better by them Thus much coÌ„cerning this saying of the couenant of the fathers But yet herewithall Moses faileth not to shew that it was not men that did first make the couenant with God but that God did preuent them and that it is hee that of his owne free goodnesse hath bound himselfe vnto them And for that cause is it sayd that God sware to that couenant and both of them are right necessarie For as I haue told you if wee take not Gods promises as peculiar to our selues it is vnpossible for vs to be so grounded vppon them as to call vppon him with a stedfast heart but wee shal bee euer wauering Therefore wee must be fully perswaded that God maketh vs partakers of all the benefites that hee promised to our auncesters And when wee be once at that poynt we must also consider on the otherside that it is not for vs to be on the forehand with God neither doth our Lorde tarie till wee come to seeke him but it is he y t hath preuented vs w t his mercie To be short it is he y t hath vouchsafed to take vs for his children and although we were straungers vnto him had not in any wise deserued to haue any acquaintance with him yet notwithstaÌ„ding he hath vouchsafed of his owne accord to lincke himselfe with vs. It behoueth vs to thinke so For if wee knowe not that Gods promises are of free gift wee will fal to seeking of some deserte and worthinesse in our selues and wee will say that was the meane whereby to come vnto God he bestowed such a benefite or gratious gift vppon vs because wee deserued it wee haue gotten such a thing by the meanes of our own vertues Let vs beware of such fantasticall imaginations and let vs not thinke to doe our selues any good y â— way So then let vs beare in mind that wheras God hath declared his couenant vnto vs calleth it ours yet notwithstaÌ„ding he wil haue vs to know y t his vouchsafing to vtter himself vnto vs to giue himself vnto vs is of his owne accord without being bound thereto insomuch that wee did rather deserue to be vtterly reiected at his hand And Moses thinketh it not enough to say â—ingly that God made the sayd couenant but hee addeth also that hee sware it and not without cause doth he set that further here For as I haue declared already heretofore when GOD speaketh wee inquire whether the thing be so or no. Truely such manner of inquiring is very wicked But what for that Our vnbeliefe beareth such sway with vs as we cannot simply trust vnto GOD. Therefore doth he supply our want and sweareth to warrant his worde the better which hee hath giuen vs. If wee beleeue not a man vppon his bare worde wee doe him wrong And therefore are mortall men put to their othe because they bee inclined ouermuch to vanitie But when God sweareth at our request what a thing is that For seing he is the vnchangeable truthe why should not men trust him as soone as the worde is spoken with his mouth But hereby we see how frowarde wee bee and on the otherside we see also how God beareth with vs in humbling himself so farre as to sweare for our sakes because hee seeth that wee would else be alwayes vnquiet and that we shoulde still bee tempted to doubt Therefore vouchsafeth hee to confirme vs by swearing to the intent wee might bee the better assured of the hope of our saluation and not doubt any more of his promises Thus much concerning Gods swearing Now againe Moses sheweth after what maner men ought to seeke GOD and hee sheweth it by deede Hee had sayd afore that such as seeke God with all their heart and with all their soule shal find him And now he sheweth by what meanes men shall yeelde good proofe thereof that is to wit of their true and vnfeined repentance that is to wit by obeying the voyce of God For men will make bragges enowe that they beare a good heart to Godward and we see dayly this shamelesnesse that such as haue not one veine that tendeth to Godward cease not for all that to protest with full mouth that they loue God and they beare the worlde in hand that they bee wonderful zealous But there Moses bringeth vs backe to the tryall Wee must shewe whereby sayth hee so as it may appeare by our fruites that our sinnes mislyke vs in deede and that we bee desirous in
first vpon the fifth Chapter 44 This is the Lawe which Moses did set before the children of Israel 45 These are the Couenants Ordinances and Lawes which Moses shewed to the children of Israel after they were come out of Egypt 46 Beyond Iordan in the valley against Bethphogor in the Lande of Sehon King of the Amorrhytes which dwelt in Hesebon whom Moses and the children of Israel smote after they were come out of Egypt 47 And possessed his land and the land of Og King of Basan two kings of the Amorrhytes which were beyond Iordan towards the Sunrising 48 From Aroer which is vpon the banke of the riuer Arnon vnto the Hill of Sehon which is Hermon 49 And all the plaine beyond Iordan Eastwarde vnto the Sea that is in the plaine vnder Asdoth of Phasga The fifth Chapter ANd Moses called all Israel and said vnto them Heare O Israel the ordinances and Lawes which I set before you this day that ye may learne them and keepe them in deede 2 The Lord our God made a couenant with vs in Horeb. 3 The Lorde our God made not this couenant with our fathers but with vs which are all here aliue at this day FOr as much as it is hard to keep men in subiectiō to GOD therfore after hee had chosen him a people he vouchsafed to rule thē not for once and awaye but euen so long time till they ought to haue bin well inured to his yoke And after the same maner doeth he deale dayly with his Church One worde ought to bee ynough to make vs vnderstand the trueth of our God But forasmuch as wee beleeue not so speedily as were requisite when wee haue begunne wee start away againe and finally forget the things that he had taught vs therefore he thinketh it not ynough to haue tolde vs once what is needefull for our saluation but he doeth also put vs oft in minde of it printeth it in our heartes as much as is possible That is the cause why Moses rehearseth in this text y t he not onely deliuered them y e law in Horeb but also taught it them new againe after he had gone about with them a fortie yeres or fast vpon it yea and ceased not of al that time to set the things continually before them which GOD had earst commaunded him to vtter vnto them as hath bin touched already heretofore But the diligence of Moses is not superfluous in that hee sayth that being come to the side of Iordan and hauing vanquished Sehon king of the Amorrhites and Og the king of Basan his neighbour hee did stil put the people in minde of Gods lawes and ordinaunces that they might stand to them and put them in vre and that if they had not had sufficient teaching already they might at leastwise euen then know Gods trueth and sticke to it That is the matter which moses meant by this text And here he setteth downe expresly the Lawes Couenants Statutes and ordinances to expresse the better as I haue tolde you heretofore that God taught not his people by halues ne gaue them a doctrine that was darke short or vnperfect but such a lawe as comprehended al that was for their benefite welfare so as if they sticked thereunto they should not neede to seeke any further for they should haue wherewith to direct themselues in all poyntes and all respectes Yea verily for the lawe is a full doctrine accordingly also as the worde hath his originall thereof Againe there are Couenantes which is as much to say as y ◠God couenanteth and indenteth with men so as he neither forgetteth nor leaueth any thing out that may make for the maintenance of the couenant betwixt him and vs in that it hath pleased him to adopte vs for his children and Church to take vs to himselfe Whatsoeuer concerneth the spirituall aliance betweene him and vs is comprehended vnder the worde Couenant because they be articles For when men intende to couenant they set downe articles as well on y e one side as on the other We see then how God protesteth here that the Lawe hath enough to teach men withall so they hold themselues to it Afterwarde followe Statutes and ordinances It is a wonder to see how painefull GOD is in teaching of vs and how hee telleth vs that he hath not omitted any thing and yet for all that our wittes are so fugitiue that wee still couet some better thing than wee finde in Gods word This diuelish curiositie hath reigned at all times in the worlde And we see that euen at this day do what wee can this cursed desire cannot be ouer-mastered but that men will still needes be wiser than God would haue them to be And why For when his worde is preached vnto vs there is no cause for vs to finde fault that hee hath not shewed vs all that is for our behoofe Yet notwithstanding wee be ticklish still and woulde faine haue this and that besides that which God hath shewed vs. Seeing then that such faultinesse bewrayeth it selfe in vs it standeth vs so much the more on hand to remember the counsel that is giuen vs here that is wit that if wee will suffer God to bee our maister wee shall finde all perfection of wisedome in his schoole For his lawe is of sufficient abilitie to make vs wise And againe Colos. 1.28 Deut. 6. as I haue sayd heretofore it conteineth all the poyntes that serue to vnite vs vnto our GOD wherein consisteth our whole happinesse and glorie Moreouer it sheweth vs the rule of well doing so as we need not to seeke any where else what GOD alloweth for wee haue there his statutes and ordinances Then may wee well knowe and assure our selues that our lyfe shall please GOD when wee passe not the boundes that hee hath set vs. But if wee adde any thing at al to it let vs not thinke that GOD alloweth that as righteousnesse or as a good thing for hee forgate not any thing that was necessarie or behoofefull And these two poyntes are well worthie to be noted For they serue to make vs to set the more store by the doctrine that is dayly set foorth to vs in the name of GOD. Sith wee see it is the perfect wisedome ought wee not to apply all our wittes to it and to holde vs to it Sith wee see that GOD foresloweth not but continueth to teach vs dayly ought not wee also on our side to bee attentiue and diligent to profite vnder him And though wee bee not so well giuen to it at the first as were meete wee shoulde ought wee not to inforce our selues all our lyfe long to know Gods will still more and more till wee bee quite rid of all ignoraunce which shall bee when wee be taken out of this world 1. Cor. 1.9.10.12 and not before Surely that which Moses did ought to serue vs for a rule and example at this day For hee did it not
the Lawe was not mortall to continue onely during the liues of such as had the first hearing of it but that it was a doctrine which shoulde continue in force and authoritie for euer The Lorde our God saith hee made not his couenant with our fathers that is to say hee meant not that onely our fathers should bee his people and so to binde himselfe in such sort vnto them y t his law should serue but for a fortie or fiftie yeres but he hath made his couenant lykewise with vs and with those that were yet vnborne when the lawe was giuen foorth Although then that yee were not at mount Horeb ne sawe the fire vppon the hill yet notwithstanding assure your selues that your God did adopt you at the same time vnto himselfe and comprised you lykewise in the couenant that hee made Therefore it behooueth you to keepe his lawe because it was set forth to last for euer and to continue from age to age and to be preached vnto the worldes end That is the true and proper meaning of Moses And hereof wee may gather a good lesson which is that although we were not at the first setting abroad of the Gospell nor sawe the thinges that are reported to vs of the lawe yet must not Gods word forgoe his authoritie with vs. And why True it is that Gods raysing vp of Moses was a speciall prerogatiue to the people that liued in that time but yet must not the authoritie of the Lawe bee impeached for all that for it conteineth Gods trueth which indureth for euer and is not variable nor transitorie after the maner of men It is sayde that men are lyke a flower or as the grasse y t withereth and dryeth away out of hand Es. 40.6.7.8 1. Pet. 1.24 Psal. 103.10 Psal. 117.2 119.90.152.160 1. Pet. ◠25 Psal. 119 142. Psal. 146.6 2. Cor. 3.11 Eph. 2.15 Col. 2.14 He. 9.10.11 Mat. 5.17.18 He. 8.8.9.13 but Gods trueth endureth for euer And this trueth which is vnchangable and vnuariable is conteined in the Lawe True it is that the Lawe as concerning the ceremonies is quite abolished but as concerning the substance of it the doctrine y t is cōteined in it it keepeth his force for euer and neuer decayeth Nowe let vs marke that although wee were not in the time of Moses yet is it not for vs to despise the the thinges that are reported to haue bin done at that time or which are contayned in the lawe And why For hee spake them to vs. Hee spake not onely to the multitude that was assembled at mount Horeb but also generally to the whole worlde Now if this bee verifyed of the lawe much more reason is it that it should bee so of the Gospell For as I sayd the lawe as concerning the shadowes and figures is gone to decay but in the Gospel there is no such lyke thing For here our Lord maketh his newe and euerlasting couenant He. 8.8.9 10. it is a couenant that indureth from age to age without ceasing What is to be done then when the Gospel is preached Wee must assure our selues that the sonne of GOD is come into the worlde not onely to teache those with whome hee was conuersant when he was a mortal man Matt. 17.5 but also to purchase them vnto God his father Act. 20.28 and to call the world to saluation by giuing his Apostles commission to sound foorth their voyces through the whole worlde Matt. 28.19 Mar. 16.15.16 that euen those might bee made partakers of his doctrine which neuer heard them which doctrine wee also must receiue still at this day as if Iesus Christ himselfe were stil among vs or as if the Apostles spake to vs with their owne mouthes That say I is the thing which wee haue to remember vppon this place And therefore let vs not make any alteratiō in Gods Church or attempt to innouate any thing in his worde forasmuch as we knowe that hee will haue it to holde on continually in one equall course and trayne For seeing hee hath giuen vs his Gospel and stablished a certaine gouernment in the time of the Apostles and in the primatiue Church it behoueth vs to come to the same and to stay there If wee doe otherwise it is all one as if wee would make Gods worde mortall and corruptible as wee our selues are Wherefore let vs learne that although the worlde bee variable so as there bee turnes and returnes euery day and there is not any of vs all which hath not a number of opinions running in his head yet must wee not looke to haue the libertie to doe now one thing and now another Why so For God hath not made his couenant with our fathers but with vs that are aliue this day Then let vs vnderstand that as long as wee bee in this world God gouerneth vs here and sheweth vs the way to the end wee should not bee as wandering Pilgrims roming vp and downe to gad after our owne lustes but bee guided as it were by his hand To be short whereas Moses sayth here vs that are all aliue this day it serueth to shewe that men must not of all their lyfe long inuent any newe lawe nor haue one to day and another to morrowe For why Our lyfe dependeth vpon Gods Lawe and that ought to content vs Leuit. 18.5 Ezec. 20.11 Rom. 10.5 Gal. 3.12 therefore let vs but onely profite in that and haue an eye to the thinges that tend thereunto Furthermore no doubt but that Moses vpbraideth the people here with their vnthākefulnesse if they should not dedicate their liues to the seruice of GOD. As if hee should say By what meanes liue wee Is it not because our Lorde hath placed vs in this world Againe seeing that the lyfe which wee haue commeth of him ought wee not to bestowe it in his seruice Ought it not to bee wholy consecrated vnto his wil Thus then ye see how Moses tanteth al such as runne astray and follow not Gods worde But yet herewithall wee must beare in minde the thing which I haue touched afore that is to wit that wee haue not a doctrine of two or three dayes continuance but that wee must bee confirmed in it as long as wee liue When wee haue once receiued the thinges that are conteined in y e holy scripture Phil. 3 1◠Eph. 4.15 we must indeuer to profite in them and to goe forewarde still in such wise as wee may still growe in them vntill God take vs out of the world assuring our selues that he wil keep couenant with vs so as he for his part wil not bee vnfaithfull nor vnconstant but stedfast in his purpose Seeing that hee is so let vs bee the lyke and so long as wee liue let vs haue none other respect but to sticke to him euen in such wise as hee sheweth vs by his word For wee must not goe about to knit and linke our selues to
leuer to winne vs by his goodnesse than to restraine vs by his threatnings And therefore hee saith My children looke not that I shoulde punish you Truely if yee prouoke mee I will not suffer my selfe to bee so mocked at your hands but yet for all that when I haue told you of my displeasure I had much leuer to traine you and to winne you to me by mercie Therefore I tell you that if you abide pure and sounde in my obedience I also will continue in doing good vnto you euen vnto a thousande generations so as your children after you shall find me the same still Thus yee see what we haue to remember vpon that sentence Moreouer for a conclusion it is not for nought that God vseth the terme Mercie notwithstanding that it bee as a rewarde for the seruice that is done vnto him Hee might well haue saide I will consider the seruice of such as shall haue honoured and serued mee and when men shall haue loued mee by keeping my commaundementes I will shewe them that they haue not lost their labour in taking paines to honour me God might haue spoken so but hee saieth I will shewe mercie And howe may that bee Doeth it not seeme that if we serue God hee oweth vs recompence No but hee sheweth that his doing of good to such as honour him and followe his commaundements is not of bounde duetie nor for any desert of theirs for euen in so doing hee vseth mercie still And the terme Mercie serueth to beate down all pride of men so as they may not boast of their owne workes as though they were worthy of recompence but rather consider that thereby God ment to declare that when we serue him the best that we can we haue still neede to be borne withall at his hande and to haue our faultes and infirmities forgiuen vs. Thus are there two thinges for vs to marke in this place The one is that although wee serue God neuer so purely yet his recompensing of vs is not vppon any duetie that hee oweth vnto vs. 1. Cor. 15.10 For indeede whence commeth our seruing of him but of his meere grace And what can hee then owe vnto vs Nay there is yet a further matter namely that we should all of vs be found faultie in his sight Rom. 3.4 if he listed to examine vs rigorously So then whereas God recompenseth vs for our seruing of him hee doeth it for his owne meere goodnesse and therfore not of any bounde duetie but which more is hee is faine to pardon our sinnes and to beare with vs yea euen in the good that wee doe Wherefore let vs consider that God sheweth himselfe so gratious and freeharted towards vs that where as hee might make vs to feele his rigour hee is contented to make vs tast of his mercie by bearing with vs in our infirmities For let vs not think but that without his mercie we were al vndone and that although we stroue neuer so much to obey him yet wee shoulde be found faultie if he vsed not y e foresaid gracious goodnes wherof he speaketh So then that is the thing wherevnto we must flee for refuge if we intend to be sure of our saluation Nowe let vs kneele downe in the presence of our good God with acknowledgement of our sinnes praying him to make vs feele them better than wee haue done that it may leade vs to true repentance so as being taught to feare him wee may stande in such awe that as soone as he threateneth vs with his wrath wee may conceiue the power that is in him to the ende that being humbled in our selues wee may haue recourse to his fatherly goodnesse not doubting but that when hee hath once begunne to shewe himselfe a father and Sauiour towards vs he will continue so stil yea euen after our decease so that wee shrinke not from him through our owne naughtinesse and disobedience That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Wednesday the xix of Iune 1555. The xxxiij Sermon which is the fourth vpon the fift Chapter 11 Thou shalt not take the name of the Lorde thy God in vaine for the Lorde will not holde him guiltlesse which taketh his name in vaine IF we were well aduised we needed not to bee taught to yeelde reuerence to our God for nature ought to leade vs thereto To what ende are we created in this worlde To what ende liue we here but to honour him to whom wee be beholden for al good things and to giue our selues to the glorifying of his maiestie That then is the end and whole summe of our life But in the meane season in steede of honouring our God and of applying our selues that way we seeme to haue conspyred the cleane contrarie For some of vs woulde haue all remembrance of God buried some despise him and mocke him and othersome blaspheme him with open mouth so as we shewe sufficiently that wee knowe not to what end we liue or should liue Now forasmuch as there is this vice in vs God intending to redresse the same telleth vs that we ought at leastwise to refraine from abusing his holy name for that is as an vnhallowing thereof And therefore hath hee forbidden men to take his name in vaine By these wordes he meaneth that wee must consider well which is the right and lawfull vse of his name Of a trueth wee be not worthie to take Gods name in our mouth after any manner at all for wee must remember what the Prophet Esay saide in his sixt Chapter Esa. 6.5 Lorde quoth he I haue vncleane lippes and dwell among a people that is altogether defiled Seeing then that we haue nothing but infection and filthinesse in vs it is certain that we may not take Gods name in our mouth at leastwise if it were not that God of his goodnes were willing that we should vse his name so it bee to glorifie him withall Therefore let vs marke well that when as it is saide that we shall not take the name of God in vaine our Lord rebuketh vs for our vnthankfulnesse if we haue not the skill to vse his name as he hath giuen vs leaue by following the rule that is set downe in his worde for that is the lawful meane whereby wee may rightly vse the name of God Neuerthelesse to the end that this may be yet plainlyer vnderstoode wee must marke that vnder one particular God meant to shewe vs here what a maiestie is in his name to the intent we shoulde not speake of it but with all reuerence and honour Therefore he taketh one particular kinde to wit of an othe specially when occasion serueth to sweare and vseth it for all prophaning of God his name whatsoeuer We see howe our Lorde loueth vs seeing he lendeth vs his name whereby to communicate with our neighbours Exod. 22.10 11. Hebr. 6.16 so as
foolish othes than the protestation that wee our selues make when we desire GOD to maintaine the holinesse of his name and yet in the meane whyle indeuour to deface it as much as wee can But nowe remayneth that we speake of God in al reuerence specially when his workes come in talke As howe In speaking of the weather bee it faire or bee it rainie they bee markes of his Maiestie If he sende vs sadde weather hee sheweth himselfe a Iudge to make vs perceiue his displeasure to the intent to make vs enter into the examination of our sinnes that wee myght bee sorie for them and bee ledde to amendment But in stead of humbling our selues before GOD and of being sorie that wee haue offended wee become wayward as wee see men commonly bee who fall to repyning and saye must this weather last euer and so wee flee not to our GOD ne aske him forgiuenesse of our sinnes And after the same maner deale wee in all other thinges for I alledge but onely one example to shewe that when wee speake of Gods workes wee must eyther perceiue him to bee a Father by his goodnesse or feele him to bee a Iudge by his rigour Therefore whensoeuer God doeth any thing that misliketh vs and is contrarie to our desire and wishing let vs vnderstand that hee chastiseth and tameth vs 1. 〈…〉 32. to the ende wee should enter into the examination of our sinnes to condemne them and to bee sorie for them If we glorifie not God in that behalfe wee vnhallowe his holy name Againe on the contrarie part when God draweth vs to him by gentlenesse as a louing and pitifull father it is to the intent wee should bee brought vnto him and honour him the more And if our vnthankfulnesse bee to bee condemned for not honouring of him at the first worde that he speaketh to vs howe shall wee doe when all things vpbraide vs so as God hauing layd hold on vs on all sides can by no meanes win vs to him whereby hee sheweth that wee bee vtter despisers of his Maiestie and that wee haue trampled his woorkes vnder our feete or ouerturned them with our snoutes like swine I pray you shall it not redouÌ„d to our dreadfull condemnation if this may bee laid to our charge Nowe although God haue set his marke vppon all his workes so as wee ought to know him both in fayre weather and in fowle in heate and in colde and to bee short in all the order of nature yet hath he set his marke chiefely vppon his woord Of a trueth it is an vnexcusable crime when wee acknowledge him not in the good thinges that he hath made and done for vs. Wee holde our life of him it is in him that wee liue Act. 17.28 as speaketh Saint Paul If all these benefites make vs not to bee mindefull of God it is too vnmeasurable a churlishnesse alreadie but yet as I saide afore it hath bene his will that his marke shoulde bee printed aboue all thinges in his woord Let vs looke vppon Heauen and earth and wee shall see GOD eueriwhere For what else is the worlde than as sayeth S. Paul a liuely image wherein God setteth foorth himselfe â—om 1.20 Although he bee vnuisible in his owne being yet doeth he shewe himselfe there to the intent that wee should worship him But come wee once to the holy Scripture there is an image wherein God sheweth himself much more familiarly vnto vs Cor. 3.18 than he doeth either in the skies or in the earth Neither Sun nor Moone though they giue light to the worlde doe so set foorth the Maiestie of God as the Lawe the Prophetes and the Gospell doe And yet for all that after what manner doe men speake of them Howe boldly doe they deale with them I pray you doe not men take leaue nowe adayes to speake of Gods name after their owne fansie And when they fall to reasoning vppon the holy Scripture among Cuppes in Tauernes and at Tables doeth their talke tend to the humbling of themselues that they may all knowe their owne rudenesse and infirmitie and aske of God the gift of his holy spirit to the end that we may handle his mysteries as becommeth vs No but those disputations are made as it were in way of mockerie and thereby it appeareth well yea much more than were requisite that there are verie fewe true Christians nowe adayes in the worlde It is apparant that some dally with the holy scripture and wrest it to prouerbs of laughter making it a matter to sport and play withal as though it were but as a nose of waxe for euery man to fashion and vnfashion at his owne pleasure Othersome holde fond discourses on it demaunding why is this and why is that And againe when wee come to Gods high mysteries if any thing mislike vs wee would haue it euerie whit wyped out And that is all one as if wee would pull God out of heauen Nowe then let vs learne that God commendeth the honour and authoritie of his word vnto vs aboue all thinges as if he should tell vs that looke whatsoeuer is contained in the holy scripture wee must receiue it with allowelinesse and yeelde our selues plyable to that which is contained therein Yea and although the same bee contrarie to our vnderstanding and wee coulde finde in our heartes that God had spoken after our maner yet let vs doe him the honour to imprison all our owne wittes and to say Lord wee be thy scholers and therefore we receiue quietly whatsoeuer thou hast vouchsafed to teach vs assuring our selues that the same is for our benefite and welfare Therefore whatso euer is contained in the holy Scripture let it bee receiued reuerently without exception And when Gods holy mysteries come in question let vs not iudge of them according to our owne vnderstanding but if it happen that any thing seeme not good and conuenient vnto vs let vs bridle our selues and let God haue his full scope so as his woord may haue all the libertie that may be Also therwithall when wee reade the holy Scriptures or come to a Sermon let vs alwayes beare in minde to thinke thus with our selues behold our God sheweth himselfe here and he is set down as our iudge and therefore it is not for vs to kicke and spurne against him as wee see a great sorte doe when they come to Sermons But what They haue conceiued rancour in their heart against God and his word and therefore they can reape nothing by it but vtter naughtinesse in so much that they gather venim more and more to belk out their blasphemies at tables when meÌ„ speake not to their liking And is that thinke you a good honouring of Gods name Now therefore whether it be that wee reade the holy Scripture or that it be treated of in Sermons let vs learne to haue Gods name alwayes in such reuerence as to quake at it when we heare it spoken of
honour to bee Gods forbidding of mee to beare false witnes against my neighbour is bicause he will haue friendlinesse maintayned among men and that no mā should bee impayred in his name or goods Now if God haue such regard of vs which are but wretched Earthwormes thinke wee that he forgetteth himselfe in the meane while No. But if I by my false record doe goe about to support or bolstar an offender so as I couer or conceale his crime it is certaine that I dishonour God as much as in mee is Why so For I protest to say the truth yet notwithstanding I make a lie And is not y t a defacing of Gods honor Is it not an imbacing of his glory Yes therfore let vs vnderstand that when God said Thou shalt not beare false witnesse against thy neighbour he meant not to gratifie or pleasure euil doers or to couer mens faults but to shew in few words that we ought as much as in vs lyeth to maintaine our neighbours honestie so it may be done with trueth And let vs marke further that heere God had an eye to the wicked affections that proceede of malice and rancour rather than to the deede it selfe as wee shall perceyue better in the thinges that remayne as yet to bee discussed For I haue tolde yee alreadye that in this place GOD speaketh not onely of the giuing of false euidence in place of Iustice and in cases where solemne othe is to bee taken but also of all slaunders and diffamations because that after what sort soeuer a man backebite his neighbour hee shall euer bee counted a false witnesse before God If I wisper any man in the eare to diffame my neighbour withall surely it is a false witnessing It was true that I was not called before a iudge I laide not my hande vppon the Booke I performed not the rest of the ceremonies in taking of an othe but yet wee see howe God speaketh of it and therefore am I guiltie in that behalfe But now must this bee considered if I spie a fault in a man without bearing him any ill will whether am I to bee counted a false witnesse before God or men for so doing No. For God hath a speciall respect to the euill will and enmitie Then if I hate a man and therevppon misreport him caried thereto by the il disposed minde that I beare towardes him in so doing I am to bee condemned for a false witnesse If I haue desire to backebite and that vice doth so reigne in mee as I must needes be snatching at euerie man surely I am a false witnesse And that is the cause why it is saide that loue couereth the multitude of sinnes Prou. 10.12 1. Pet. 4.8 but hatred bewrayeth them to shame a man Loe howe Salomon hath in fewe wordes in this sentence touched the roote of the false witnessing which GOD hath forbidden and condemned by his Lawe namely that we bee ledde by hatred And why For if wee loue one another surely wee will indeuour to maintaine one another We knowe it is as a kindling of a fire when wee backbite any man so as hee must needes bee angrie with vs in defence of his owne honestie by meanes whereof all friendship is broken So then if wee had any care to maintaine charitie we woulde hide other mens faultes as much as wee coulde But if there bee any enmitie then will our tongues runne ryot If the heart bee venemous it must needes haue a vent and we must needes vtter the malice that lay lurking within Let vs marke wel then that in this text God condemneth all backebitings that proceede of malice and ill will when we hate any man and woulde wish him vndone so as if wee cannot anoy his person nor hurt him in his goods by bereauing him of his substance wee fall to touching of him with some priuie nippe and we will goe about to diffame him If we doe so it is a wicked roote which cannot but bring foorth like fruits That is the point that we must resort vnto to haue the right vnderstanding of this commaundement of God Howbeit let vs marke by the way that wheras it is saide that loue couereth the multitude of sinnes it is not ment that wee shoulde flatter one another and foster our vices by lying but that we should not blowe them abrode vpon desire to diffame the parties who possiblie might take such a stomacke thereat that they might giue themselues ouer to al naughtinesse through shamelesnesse as desperate persons do Wherefore let vs marke well that the holy Ghost intendeth not to make vs flatterers and fosterers of our neighbours vyces nor yet lyers but that wee shoulde labour to reforme their vyces as much as wee can and yet notwithstanding beare with them that we make them not desperate when they haue done amisse For when a man seeth himselfe defaced and that it is done vppon reuenge it spyteth him he giueth himselfe to the doing of euill and so hee hardeneth in it Therefore when men are in an euill plight alreadie if we reproue them boystowsly without any charitable affection wee cause them to disorder themselues the more And therefore if wee rebuke mens vyces Gal. 6.1 let it bee doone with mieldnesse that the parties which are so rebuked may perceiue that our meaning is to drawe them backe from the way of destruction And for the same cause doth Saint Iames apply this text to such as labour to drawe their neighbours to God Iam. 5.20 by good gentle and friendely corrections Therefore if I see a man deale leawdely and I tell him his faulte so as by my warning I win him that he returneth into the right way beholde saith he then is this saying fulfilled that loue couereth the multitude of sinnes True it is that Salomon speaketh it to another end but yet hath not S. Iames misapplyed this lesson of Salomons by a similitude for he doeth vs to vnderstande that our couering of mens sinnes must not bee by winking at them nor by holding of our peace when God is offended if a man destroy himselfe wee must not then dissemble to conceale his vyces through loue that is an ill practising of this lesson but we must rather vse good and brotherly correction therewithall finde the meanes that his faults may bee buried before God also not come in rememberance before men Therefore it must content vs to haue brought our neighbours home againe and wee must alwayes keepe this measure that when the faults are amended we must not diffame the parties if it bee possible least they haue shame of their repentance and fall into dispaire to the worldwarde But this is ill put in vre and we see how men do amisse in going too farre both the ways For the meane way that is to wit of correcting mens faultes with gentlenesse and of seeking to couer them to the ende that euerie man should be reclaimed and in the meane
vttered his trueth to men by his Lawe and by the Prophetes and Apostles his will is that the same ministerie should indure continualy namely that there should bee men ordeined and appointed to the office of expounding his worde and of building vp his Church Then let vs vnderstand that after that maner the Church is the meane of vpholding Gods trueth sounde and vnappayred For when God rayseth vppe men indued with his spirite to confirme vs in the faith and to inlighten vs and to shewe vs the right way by that meane Gods trueth continueth in the worlde so as it is not quenched nor vtterly done away Let vs mark then that Moseses meaning here is not to make him selfe the onely possessor or owner of Gods lawe and to shake off the people and to shutte them out of the gate but to vtter his minde plainely to this effect my friendes in deede the Lawe is common to vs all all of vs are Gods children I chalendge no more to my selfe in that behalfe than to you but yet will I dischardge my selfe of the commission that God hath giuen mee which is that I should serue you for a faithfull expounder of the Lawe and bee as a keeper thereof that yee might not thrust it vnder foote nor forget it for euer but alwayes bee put in minde of it by mee Sith it is so let all ministers of Gods worde looke that they bee readie prepared to serue the ignoraunt and let all men consider howe it is not for vs onely to reade the holy scripture but wee must also be diligent to profit therein and humbly come to y e hearing of those whom he hath appointed to be his ministers to giue vs the exposition vnderstanding therof Thus ye see whereto this text is to be referred Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them better and to drawe vs dayly to such repentance as our whole desire may be to serue him and to please him without seeking any whit of our own will And that forasmuch as we be so greatly giuen to worldly thinges it may please him to drawe vs from them and therewithall to graunt that wee may submit our lyfe to his will and frame it to his righteousnesse and that for the bringing thereof to passe his worde may so ouerrule vs as wee may bee gouerned by it and all our whole lyfe be framed thereafter vntill that being quite rid of all our fleshly affections wee be clothed againe with his heauenly glory at such time as wee shall haue no more neede neither of writing nor of preaching That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Wednesday the xvij of Iuly 1555. The xliij Sermon which is the fourteenth vpon the fifth Chapter 23 And when yee heard the voice from the middest of darkenesse because the Hill burned yee came to mee all the heades of your tribes and your Elders 24 Then saide you Behold the Lord our God hath shewed vs his glorie and his greatnesse and wee haue hearde his voice from the middest of the fire This day haue wee seene that GOD hath spoken with man and man is still aliue 25 Now then why die wee for if wee heare the voice of our Lord God againe this great fire will deuour vs and we shall die 26 For what man is hee that may heare the voice of the liuing God speaking from the middest of the fire as we doe and yet liue 27 Goe thou and heare whatsoeuer the Lord our God shall say and then tell thou vs what the Lord our GOD saieth to thee and wee will heare it and doe it WEe bee of opinion that where as God causeth his worde to be preached vnto vs by y e meanes of men if he spake to vs in his owne maiestie or sent some Angell to appeare vnto vs wee would bee the better touched and all the world would bee conuerted by and by and euery man obey without gaine saying or rebelling but wee knowe not what is for our owne benefite and behoofe For if wee looke vppon our owne frailtie it is not possible that God should make vs feele his power but it shoulde be to our vtter vndooing and destruction Now therefore when men are desirous that God should come downe from heauen or manifest himselfe by some visible token they know not what they bee nor how frayle their state is For did they wel consider it they would bee agast at Gods infinite glorie knowing well that they were not able to abide it Besides this let vs assure our selues that God tendereth our welfare and saluation in shewing vs his will by the mouth of men when hee ordeyneth and appoynteth them to be ministers of his worde to bring vs such message as hee knoweth to bee for our benefite Neuerthelesse it was his pleasure to auowe it by open proofe to mens faces that it is not good for them to heare his voyce thunder from heauen And that is the cause why hee thought good to giue forth his lawe not simply by Moses but by comming downe in his owne person as I haue declared already and as I tolde you yesterday that the lightninges and whirlewindes and the flaming of the fire and all that is written in the ninteenth and twentith chapters of Exodus Exod. 19.18.19 20.18 was done euery whit of it to the end that the people of Israell should learne to yeede reuerence to Gods word And this lesson belongeth to vs also For Gods inteÌ„t was that the remembrance of those thinges shoulde indure for euer and that they should be put in vre continually So then we see here that God hath vttered his glorious maiestie once for all to teach vs to receiue his worde with all reuerence and lowlynesse But yet furthermore hee intended lykewise y t the people should bee driuen of themselues to say It is not good that God should speake to vs againe Onely let vs haue a man to bring vs the doctrine which it shall please him to send vs. And this rule serueth to condemne vs if wee followe not this people which stepped forth to say so And if any man alledge that the thinges which were spoken at that time cannot binde vs The answere is easie namely that if God should doe the lyke at this day that is to wit if hee should speake y e thinges with his owne mouth which we heare at the mouthes of men it were impossible for vs to abide his glory wee should bee vtterly vndone And therefore let vs learne that this is rehearsed vnto vs to the ende that in the person of the people of Israell wee might vnderstand that God applyeth himselfe to our â—lendernesse and infirmitie and that in voutsafing to send vs his worde to bee preached vnto vs by men lyke our selues whome hee maketh his
the thinges that hee commaundeth vs to the intent it might go well with vs. Wherby wee see that if wee receiue the doctrine with humilitie and desire to obey it the ende thereof cannot bee but happie so as wee shall bee sure of our saluation Howbeit wee must alwayes come backe to this point that wee pray to God to giue vs heartes for it belongeth to him to doe that and yet if wee doe amisse wee must learn to condemne our selues that he may acquite vs. On the otherside let vs reioyce inasmuch as we see howe hee procureth our saluation and intendeth the furtherance thereof as oft as his worde is preached vnto vs. And let vs remember howe it is saide in Salomons prouerbs Prou. 8.31 That it is the delight and pleasure of Gods wisedome to dwell among men See heere howe God auoweth that his sending of his worde vnto vs is to teach vs the full perfection of wisedome as if hee shoulde sende his owne wisedome from heauen Yea and to what ende Wisedome is brought in their saying thus All my delight is to dwell among men And that is as much as if God shoulde open his heart and say Beholde my teaching of men by my worde is of purpose to binde my selfe to them with a holy band And if they on their side bee not stubborne they shall perceiue that I wil alwayes be among them with out departing from them at any time This ought to inflame vs greatly with a reuerence to Gods worde so as we may seeke to profite in it and neuer suffer our selues to bee turned from it forasmuch as it bringeth inestimable benefite vnto vs namely that our Lorde vniteth himselfe vnto vs thereby Nowe it followeth in Moseses texte that God commaundeth the people to goe euerie man to his tent and Moses to tarie there still and then he addeth I will shewe vnto thee all the commaundements statutes and ordinances which thou must teach to all the people Heere God sheweth againe that hee ceaseth not to continue his teaching of the people though he vse the foredeclared meanes that is to wit though hee make Moses as it were the vtterer of his will and the bearer of his message This is to bee marked well for it serueth to make vs knowe that God intendeth to holde vs alwayes to himselfe and will not haue our faith grounded vpon men nor to depend vpon them And that is a very requisite thing Truely as for them that followe their owne good intentes or say they holde the thinges that haue beene determined by the Church or by the auncient fathers they may many times be grossely deceiued And if a man tell them they doe but as it were hang in the aire and haue no certaintie in beeing so wedded vnto men they bee wilfull in their owne opinions as we see the Papistes are whome the diuell hath so bewitched that they content themselues with the resolutions made by men and boldely despise the worde of God Insomuch that if a man bring record from thēce to reproue their superstitions they bee at a full point for they bee so doted that they regarde not to haue God against them Men then may well for a time haue this ouerlustinesse of running boldly whither soeuer their foolish imagination carieth them they may harden themselues against God but when it commeth to the verie push they be so dismaied as they wote not where to become And therefore let vs note that wee shall neuer haue any sure and longlasting stay vnlesse our faith be grounded vppon Gods worde and that wee bee able to say that looke whatsoeuer wee haue wee holde it of him and that it is the verie trueth so as wee wander not in our owne imagination nor take the doctrine of men for our stay And wheras we heare God say in this text I will tell thee the things which thou must teach Let vs marke that wee likewise must rest wholly vppon him and vpon his infallible truth y t our faith may not be wauering and doubtfull And the thing which wee haue to seeke when we come to sermons is to haue this point well warranted and sealed in our consciences namely that we haue Gods word wherein lyeth our life And herewithall let vs marke also that God ment to holde the preachers of his word in such awe as they shoulde not presume to put forth any thing of their owne 1. Cor. 4.2 but be contented to bee faithfull setters forth of the things that he commaundeth so as they may alwayes protest that they haue serued god in executing his commaundement and in deliuering it foorth from hand to hand This is a thing which wee haue to marke we I say whom God hath appointed his ministers to preach his worde and to whom hee hath committed the office of teaching namely that we adde not aught of our owne deuising but deliuer the thing simply which we knowe to bee proceeded from God And to the end that folke should knowe y t God ment not to teach them by halues he reherseth the thing again which we haue seene heretofore namely his statutes ordinances commandements and Ceremonies As if he should say there wanteth not any thing in his doctrine neither ought the people to couet any thing more This hath bene declared more at large alreadie Notwithstanding whensoeuer God vseth such diuersitie of wordes to vs wheras he might say in one word the Lawe let vs marke that it serueth to restraine men the better from fond curiositie of adding any thing to his law as the thing which wee see we bee too much giuen vnto by nature forasmuch as our flesh prouoketh vs continually to inuent I know not what new thing And y t is the cause why in popery euery mā hath aduētured to cast to his collup to make so many lawes one vpon another For why They thought it not ynough to liue plainly according to gods word but y t it would be good to ad still some minglemangle But contrariwise God telleth vs that if we haue his law we haue statuts commandements ordinances and rites ynow as if he should say y t mortal mē ought not to stand so much in their own conceits as to goe about to be wiser than hee For when they haue made neuer so large discourses yet can they not amende any part of his doings nor ad any thing to them but whatsoeuer they put too further of their owne it shall bee not onely superfluous and vnprofitable but also a marring to all the rest as if a man shoulde mingle vineger with good wine And now God hauing spoken after that manner addeth that they shoulde take good heede that they kept the things which he commaunded them without bowing to the right hand or to the left Here our Lorde sheweth vs againe that the honoring of his Lawe which he requireth at our hands must not be an onely allowing of it with our mouthes after which manner wee woulde
faine discharge our selues thereof but hee telleth vs that his giuing of it forth is to holde vs in his subiection seruice and that to the same ende he will haue it preached still at this day For thereby he intendeth to trie whether he can weeld vs as quiet people that submit themselues to him Therefore let vs marke that our resorting vnto sermons must not be to commend the doctrine for good and holie for God shal be much beholden to vs for saying that his word is worthie to be receiued hee will not haue vs to be his iudges It is true that we owe him that acknowledgement so as when wee haue hearde his worde euery of vs ought to confesse it to bee the pure trueth and that there is none other rightnesse righteousnes nor wisedome than is contained there But yet must we passe further therewithall and yeeld our selues to the seruing of our God That is one point which wee haue to gather vpon this text Another point is that we must beware that we keepe it Wherein God sheweth that wee must applie all our strength earnestly in that behalfe For men shall neuer followe God by sleeping Although they inforce themselues neuer so much yet the infirmitie of their nature is such as they can hardly keepe their feete Therefore let vs not think that we can discharge our selues to Godwarde without taking of paine For the thing is too hard considering what we be namely slowe and sluggish to good thinges yea euen though God haue already made vs willing and do gouerne vs by his holy spirit And if he let vs alone as we be of our selues we shall not only be slowe but also drawe cleane backe from his wil. If he call vs to him we shall go from him yea wee shal be so little able to couet any good at all that wee shal be inforced to doe euill But let vs marke what I haue touched afore namely that although our Lord haue giuen vs some good disposition of minde and set vs in some good forwardnesse yet are we slothfull still and when we should steppe one pace forth whereas the same shold be done in lesse than a minute of an houre we must haue a whole houre to do it in Nay we fall to kicking or else by that time that we haue gone one pace ofttimes we stumble or retyre backe or else take such foule falles as is piteous to see Therefore it is not for nought that God saith here Take heede that yee doe them As if hee should say in deede my lawe is giuen you to the intent you shoulde put it in execution and obey it but yet thinke not you that it is so easie a matter to be done What is to be done then Prepare your selues to walke after my commaundements thinke vpon them put to your indeuour be diligent therein take a tast sauour of them keepe good watch for feare of being turned away and take very good heede to your selues Thus we see in effect that our Lorde exhorteth vs here to labor ernestly when the case standeth vpon walking in obedience towardes him And why For the thinges that he requireth of vs are not so easie to be don And besides that we be so ill disposed therevnto as is pitie to see insomuch that if we be not spurred and driuen by force we cannot goe forward Therefore it standeth vs in hand to awake and to take heede and to stande continually vppon our garde that wee may performe y e things that our Lord hath commanded vs. Nowe afterward he addeth that this must bee done without bowing to the right hand or to the left so as men walke throughout in the way that he hath shewed them In deede this text shal be expounded more at length in the twelfth chapter but yet must we not passe it ouer without knowing what God ment by it In forbidding vs to bowe to the right hand or to the left he sheweth vs that hee will haue vs to harken to him in all things without exception And this importeth two thinges namely that wee must neither put any thing to his lawe nor take any thing from it As concerning putting to it is as if we would go to the right hand for they y t ad to Gods law do it vpon an imaginatiō y t the keeping of the things conteined there is not al that they haue to do therfore y t it is good to put somewhat more to it Loe howe men would giue place to their owne fancies so as if any thing come in their heades they thinke that God forgate that and that it were good to be done And that was the very cause of the great number of ordinances lawes and ceremonies that are set vp in poperie The Iewes had the like vice among them according as they be blamed for despising of Gods commandementes statutes for their owne traditions sakes Nowe then let vs keepe vs from walking on the right hand so as we should turne from the way which God hath shewed vs. And why For the right hand is when we will needs bee too wise and too righteous bearing our selues in hande that it is good for vs to do more than we be commaunded But in so doing we be the diuels seruants for God vtterly refuseth all that euer we adde to his word he will haue no such mingling And we decline or bowe to the left hand when wee diminish Gods worde that is to say when wee bee contented to serue him by halues and therewithall would haue him to giue vs leaue to follow our owne lusts Some man peraduenture is not subiect to some vices and well coulde hee find in his heart to discharge his duetie to God-ward in seruing him so farre forth but forasmuch as he cannot ouermaister himself in some other vyces hee woulde haue God to holde himselfe contented to enter into a bargaine with him as if he should say very well if I faile in this behalfe I will recompence it in another But let vs keepe our selues from walking on the left hande that is to say from taking any thing away from Gods worde For as he hath forbidden to murther so hath hee also forbidden to steale and to commit adulterie and therefore we must submit our selues to his commaundements in all points and all respectes without making of any reply thereto For as wee must not in any wise adde ought to his Law so is it not lawfull to take any thing from it but we must walke in all the wayes that he sheweth vs. And whereas hee termeth it a way it is to the ende to exhort vs to keepe vs in it according as we shal see in the ende of this booke where Moses will say Deut. 28.9 This is the way walke therein As if he should say whosoeuer turneth away from the doctrine that I set before you goeth astray hee doth but runne gadding ouer the fields and yet for all that
t point then must we come also to the loue that Moses speakes of here And to the intent to shewe the better that the said loue is freely bestowed he sheweth out of what fountaine it springeth Euen of this saith he that it is Gods will to performe the 〈◊〉 which he made to thy fathers And hereafter he wil say that their fathers also were chosen freely But let it suffice vs that in this place God putteth the people in minde of the couenant that was made with Abraham before the people to whom he speaketh were borne Hereby he sheweth that the cause of our election came not of our owne deseruing For what is it that wee did before wee were borne If it bee saide that God foresawe what manner a ones we would be yet did none of all that moue God to choose this people for they were so hardhearted stubborn a people as hee coulde neuer weald them What manner of ones did they shew themselues to be at their going out of Egypt Howe did they acknowledge Gods grace in y e deliuerance that he had wrought for them The scripture yeeldeth vs record good ynough of it And yet notwithstāding God ceased not to take them still for his people Wherein he ment to shew vs that his vttering of his goodnes towardes vs is not in any respect of our deseruings And indeede the holy ghost was not so ill minded as to haue concealed such a thing from vs but that if our Lord had foreseene any goodnes in vs and y t the same had caused him to choose vs hee woulde surely haue told vs of it But what As for such as bable that God chose vs according to his foreknowledge that he knew we should haue some good disposition in vs they shew themselues to be worse thā beastes forasmuch as they consider not that all men are alike sauing that God putteth his grace more into one than into another and y t we must not imagine that we haue some thing I wote not what of our own Who is he saith S. Paul which putteth the difference 1. 〈…〉 to make thee excellenter than other men It commeth not of our selues then must we needs haue that making of God And so it is not for nought that Moses telleth y e people y t the onely cause why they were chosen was for y t God loued them which loue made him to vtter y e same loue euē before such time as they to whō he spak were born or bred so as he sware aforehand to their fathers y t he would take them for his people Seeing it is so then let vs know y t when we be beaten downe in our selues we must consider that the welspring and fountaine of our saluation is the infinite goodnesse of our God that he ment not to regard our deserts but to vse his owne free goodnes as we cal it that is to say not to fell any thing vnto vs. Neuerthelesse it was his will to loue vs. And wherefore Because it pleased him Nowe let men goe and surmise I wote not what causes in this case for they shall confound all by it but let vs take hold of the only good wil of God in y t it pleased him to choose vs and to leaue others And now let vs kneele downe in the presence of our good God with acknowledgement of our faults praying him to make vs feele them more and more and to indeuour dayly to know them that we may be sory for them and amend them and that therewithal we may haue an eye to the couenant which he hath made with vs to y e end to answere to his call that we wander not heare and there like straye beasts but that seeing he is willing to hold vs vnder his obedience and to gather vs into his flock wee may be satisfied vnto him by meanes of his word which benefite it maye please him to make to preuaile in such wise in vs as it may bee a furtherance to his glory and wee be brought more more to forsake the lusts of our flesh and of the worlde to offer our selues vnto him in sacrifice both aliue and dead Aliue that the power of his holy spirit may vtter it selfe in vs by making vs to followe his commaundements cheerefully and deade that we may be ready to goe out of this world whensoeuer it shall please him to call vs hence That it may please him to grant this grace not onely to vs but also to all people and Nations of the earth c. On Saturday the third of August 1555. The Liij Sermon which is the third vpon the seuenth Chapter 7. 8. The Lord c. 9 Knowe yee therefore that the Lord thy God is the God euen the faithfull God which keepeth couenant and mercie with a thousand generations to such as loue him and keepe his commaundements 10 And yeeldeth payment vnto such as hate him before his face to make them perishe And hee will not forslowe to recompence him that hateth him euen to his face WE saw yesterday that the cause why Moses saith here expresly that God chose one certain people made not that grace common to all the world was to humble those to whom god vttered himselfe to the ende they should knowe that it befell them not for their desertes nor through their owne purchase but through the onely goodnesse of God Psal. 105.6 And that is the cause also why Dauid speaking of this people saith the sonne of Abraham Gods welbeloued the seede of Iacob his chosen Those two wordes are matched together to shew that that people was shouled out from all other Nations not for any worthinesse that was in them but by reason of free election and to expresse Gods goodnesse and loue towards vs the better and therefore doeth he send vs wholly thither Truth it is that in this place he speaketh of the generall election of the whole people in that God had adopted them And that is well worth the marking For in calling Abraham God extended the promise of saluation vnto his whole linage Hee said vnto Abraham I wil be the God of thy linage after thee Heere then is a generall election as they terme it of the whole people inasmuch as God separated them from the rest of the world 〈◊〉 4.20 telling them that hee tooke them for his inheritance and Church 〈◊〉 17.7.10 And in very deede the signe of circumcision was as a seale to warrant al the ofspring of that race that God was their sauior and so that was such a grace as was common to all the children of Abraham Howbeit there is another second election or chosing which is as ye would say streiter namely that out of y e same linage god chooseth whom he thinks good And herein there is no contrariety For we must consider y e degrees which the holy scripture setteth downe when it speaketh of all mankind It sheweth y
doe euill but gaue himselfe wholly to well doing and to walke according to Gods wil. So then to offer willing sacrifices vnto God let vs remember what is said in this text and what hath bin treated of alreadie heretofore namely that before there is any speech of the keeping of Gods commandements Loue is set downe in the first place bicause wee haue neede to giue our selues first vnto GOD and to haue our hearts as ye woulde say fast tyed and knit vnto him ere we can indeuour to behaue our selues according to his lawe and righteousnesse But nowe let vs returne to the matter that was touched before Moses sayeth That GOD will keepe Couenant yea euen with a thousand generations of them that loue him As if hee shoulde say When God hath once planted his worde hee continueth that grace not onely till the decease of those to whome he speaketh but also to their children and their ofspring Nowe then let vs looke about vs and whereas wee perceiue Gods grace in that he hath vouchsafed to reserue vnto vs his word which was in maner abolished and will haue the same now preached vnto vs if wee I say perceiue his goodnesse in that behalfe let vs also hope that hee will continue the same towardes our children which hee hath begunne towardes vs if wee serue him by dooing the thinges that hee commaundeth vs. Ye see then that the goodnesse which God sheweth vs in his word must not make vs slouthfull and carelesse but rather bee as a spurre to pricke vs foreward vnto him that his holy couenant bee not broken on our part and through our default Furthermore whereas he sayeth Knowe thou that thy God is God yea and a strong God thereby he meant to separate the liuing God from all the idols which the world hath forged in al ages And it is a text well woorth the noting For wee shall neuer serue God with all our heart neither shall wee be able to trust in him and to rest vpon him vnlesse we be sure that he is almightie and that he onely is God No doubt but the vnbeleeuers may well beare themselues in hand for a time that their religion is good and the worlde seeth how wilfull they be in that behalfe but yet all is but stubbornnesse whatsoeuer they make of it And therefore it behoueth vs to be fully resolued and perswaded of this that wee must not haue a flying faith so as our hoping to be saued is but at al aduenture For we must alwayes beare in minde how S. Paule saieth that we must know whom wee beleeue 2. Tim. 1.12 and that God is a faithfull keeper of that which wee haue committed vnto him Then if we know not that our God is one and that he is alone and that he is the verie true God we shal be alwayes wauering and our faith shall haue no stedinesse That is the cause why Moses saieth expresly Know thou that thy God is the God As if he should say Consider in what state the wretched heathen meÌ„ and such as giue ouer themselues to superstition are It is true that they wil talk ynough of God howbeit y t is but rouingly they knowe not who he is But it is not so with you For seeing that your God hath taught you and discouered himself to you he hath certified you of his wil and shewed you that ye need not doubt but your religion is such as you ought to sticke to Now then swarue neither one way nor other neither halt ye but go on right forth seeing you bee sure of your religion Marke that for one point Howbeit for as much as we see men giuen to follow their own fansies which notwithstanding doe but tend to their owne destruction we must remember by this text of Moses that vntill such time as we be sure that the God whoÌ„ we worship is the true God wee shall euer bee intangled in some one thing or other And albeit that we doe our indeuor to serue him at leastwise to our seeming yet is it nothing it is but faining and that hope or trust is but a besotting of our selues Wel may we haue some opinion but as for to haue a setled faith so as we may glorie that our saluation is laide vp in God and that he will keepe it safely bicause he hath taken vs to himself it is vnpossible that we should haue any such certaintie vnlesse wee can say with Saint Paule I knowe whom I haue beleeued and he will be a faithfull keeper of that which I haue committed vnto him So then let vs put such difference betweene the liuing God and all the idols which men haue forged of their owne braine as he may be knoweÌ„ alone aboue all others And that we may so doe let vs learne to deuise nothing of our own head For as soone as wee father any thing vpon God which is not in his owne word it is all one as if wee did set vp an idoll for by that meane we disguise him Therefore wee must so sticke to the liuing God to the ende we may bee his people and hearken quietly to so much of his will as he sheweth vs by his worde as it may suffice vs to haue so much knowledge of him as he hath reuealed by his word without seeking any further For as for those that are so bolde as to take leaue to say I weene this is good and why should not God take this or that in good worth and in the mean while haue no warrant of the holy scripture I say they forsake the liuing GOD and turne away after idoles For what else are the imaginations of men but verie idoles to deface the true Maiestie of the onely God Thus much concerning this place Moreouer Moses termeth God Faithfull to shewe that like as afore he attributed strength vnto him for the Hebrewe worde that he vseth commeth therof so must we also haue his truth before our eyes and in our rememberaunce to the end to leane vnto him to referre our selues wholly vnto him knowing that Gods strength serueth not to abash vs but that whensoeuer it is spoken of it is matched immediatly with mercy to the intent we should be drawen vnto him and come to him with a cheerefuller courage Then is it not without cause that Moses hath set down Gods trueth heere of purpose to hold the people in obedience to him And heereby wee bee taught not to preace into Gods priuities and to dispute of thinges that are too high for vs yea and vtterly vncomprehensible but rather that wee must rest vppon his word and trueth which he hath reuealed vnto vs. True it is that we must bee fully perswaded of this point that GOD chose vs in his euerlasting purpose Eph â—â—â— not bicause wee were woorthie of it but bicause it pleased him so to doe and that there is none other cause thereof but onely his good pleasure as the holy Scripture sheweth vs.
to put it in execution We crie out dayly to haue iustice executed but how do men discharge themselues therof Let their eares be neuer so much beaten it is to no purpose they passe not much for it but they be the more forgetfull from day to day Therefore doeth Moses put them in minde of the things that he had told them before to the intent that the people should in any wise refraine from seruing the idols of the heathen And he addeth a threate It would turne to thy decay In deede the Hebrew word which he vseth is commonly taken for cordes or lines but here by a similitude it is taken for snares or neâ—â— and for ruine decay downfal or stumbling Then if thou fall into idolatrie it will be a deadly fall to thee saith he Keepe thee from that Thus we see that when God punisheth y e wicked we must alwayes learne at their cost to liue in his feare For our condemning of other folkes wil not iustifie our selues if we follow them or become like them but rather they shal be witnesses against vs to bereaue vs of al excuse Therfore let vs thinke vpon that which is added here that when God had commanded his people to destroy the idolaters he addeth beware ye meddle not w t their superstitions for then shall ye bee ouerthrowen out of hand Yea we see also that God did not beare with the people of Israel any long time after they had offended For the heathen might yet haue some excuse bicause they had not had any teaching but the Israelites sinned wilfully their dooing was a manifest rebellion bicause they had bin sufficiently warned thereof before specially for as much as God had done them so great honor as to put the sword into their hand as if he should say Thou shalt punish the misdoings of others Seeing then y t God had so honored that people was it not an increasing of their euill much more wheÌ„ they happened to become like those whom they punished Yes for y e punishment which they had executed vpon others serued to bereaue theÌ„ of al colour of ignorance and to dubble their owne fault For after as God honoreth men they ought to take y e more heede to liue in all purenes before him That is the cause theÌ„ why those two things are matched togither And hereupon wee may gather that all such as haue the executing of Iustice must lay away their owne fleshly passions and looke that they be quite and cleare from all desire of reuenge hatred and rancor And this must be regarded of vs not onely in punishing of euill doers but also in the admonishments and warninges that wee giue For if we be too sharpe it is an ouershooting of our selues which proceedeth of our sinfulnesse by reason whereof although the correction which we minister be out of Gods word yet is it already steined and God alloweth it not Sometimes wee think our selues to bee excused if wee tell a man the truth Yea but wee would not tell it him if our oueruehement affection draue vs not to it For nowadaies vices are fostred among men and euery man is content to beare with his neighbour in his euill doeing but if there happen any variance or quarell then out flieth that which was coÌ„cealed before Therefore in rebuking men it is not enough for vs that wee can alleage that we haue told them the truth vnlesse we can also therewithall protest that we were not led with desire of reuenge or otherwise Let vs marke then that if it be but in warninges by word of mouth we must not be passionate nor desirous of reuenge but simply do it of zeale to Godward Now then it is much more reason that when a iudge holdeth the sword in his hand and is to proceede further to the executing of Iustice with rigour hee should then lay aside all euill affections That is the cause why God hath expresly shewed his people the end of the law which he had giuen them to the intent they shoulde bee the better taught to walke in the pure religion and not follow the superstitions which they should punish in the Heathen That is the thing which we haue to note in effect Now Moses addeth immediatly If thou say in thine heart Alas these Nations are moe in nuÌ„ber than I how is it possible that I should discomfite them Remember what thy God did in the land of Egypt how he handled Pharao at his people what proofe of his power he gaue thee there For euen so will hee doe to all the Nations whom thou art afraid of Heere Moses intendeth to harten the people to the intent they should not bee daunted with fearefulnesse For the thing that doeth commonly hinder men in doing their duetie is a certaine fearfulnesse which they conceiue O say they this is hard to be done and againe if I doe it I shall stirre vp many mens displeasure against mee and such a harme may come to me by it Thus in stead of walking as God commaundeth vs we bowe with euery blast and in the end turn quite away Wee be but ouer bould and hardie in following our owne passions and wee be so blinded with them that although there bee daunger in them yet wee think not vppon it and although it come to our mind yet doe our affections so ouermaister vs that we ceasse not to goe on still We see that if a man be in a rage although death be before his eyes yet hee goeth through with it like a mad man or like a beast that is caried away with furiousnesse After that maner doe we deale And that is the cause why I sayd that we be but too bold in executing our owne wicked and excessiue moode But if God commaund vs any thing we make such nysenesse at it as is pitifull to see And then come all these doubtes in our head How is it possible that I should holde out if I should followe my vocation faithfully For beholde there is such a blocke in my way I shall haue such a man mine enemie such a thing may befall mee such a man will bee against me All these forecastes say I will come to our mind And therefore let vs marke that God doth not without cause say thus to his people heere doe these thinges not respecting thine owne power and abilitie but respecting and knowing my strength for that is inuincible If thou haue mee on thy side feare not but I will make thee ouercome all thine incomberaunces and all the euill incounters that thou canst meete with Thus ye see in effect what wee haue to mark vpon this text Howbeit forasmuch as the vice that is spoken of heere is common among vs and all of vs are as yee would say attainted with it wee haue so much the more neede to bee earnest in putting this lesson in vre We see that if men be against vs by and by we ouershoote our selues
But in stead of honoring the Lord after that maner wee bee full of douting and vnbeleefe and fal to skanning whether God wil be as good as his worde or no. And if any let come in our way wee thinke wee be disappointed of our hope Also there is another extremitie on the contrarie part which is y t when God hath brought thinges to passe and matters are dispatched we father the doing of them vppon our selues as though God were no body and forgetting the perplexitie wherein wee were before we besotte our selues with fond ouerweening to set out our owne prayse Thus is God robbed of his honor two wayes and it is our maner of dealing in all cases For as I sayd if wee thinke the thing to bee hard wee perswade our selues that it shall neuer come to passe And when it is done wee deface his working and indeuour to take the prayse of it to our selues and we be so vnthankfull to him that wee would haue him plucked out of his seate For this cause Moses maketh such an exhortation here as wherein hee reproueth both partes For on the one side hee sayth Hearken yee bee now at the point to enter into the lande that was promised you Nowe I am sure you will bee afraid for ye must fight against great and strong Nations which doe farre surmount you euery way It may bee therefore that yee will be dismayed and out of hart and thereupon turne head so as ye shall be disappointed of the heritage that God hath promised you But plucke you vp a good courage in him and assure your selues that it is through his power that you must conquere y e land of Chanaan your God will be your guide and ye must vnderstande that he is a deuouring fire to consume all your enimies Therefore be not afraide for any thing that ye shal see but assure your selues that the power of God passeth all capacitie of man Now then if you finde your selues abashed stay and let God goe through with his worke and he will shewe that he can without help of man consume all those against whome he hath armed himselfe in his wrath Be mindfull therefore of the power of your God trust thereunto and be bolde to rest vpon it That is the first point which Moses toucheth here and it serueth to correct the said distrust withall namely that men looke no further but whether a thing be easie or no therupon conclude so fondly that they make not such account of God as they ought to do Beware saith Moses that yee imbace not the power of your God through any imagination of vnbeeliefe And afterwarde he commeth to the seconde part and telleth them that when God shall haue giuen them the vpper hande of their enimies they must not boast themselues of it as though it proceeded of their owne worthinesse desert abilitie power or skill And why For God saith he will driue out those nations because of their wickednesse And to confirme this withall I haue tolde you alreadie heretofore that determinate sentence was concluded giuen against those nations Gen. 15.16 foure hundred yeares afore and that God had taryed patiently for them to see if there were any amendment and conuersion But when they continued hardharted still and that the mischief increased more and more was it not reason y t God should execute his iudgement Yes verily So then the Iewes are warned that they shoulde not be puffed vp with any vaine selfeweening as though they had beene worthie to bee placed in the land of Chanaan but rather consider that God executed his vengeance vpon those nations for their euil life therefore that they which shoulde succeede them ought to humble themselues the more And moreouer that if they compared themselues with their enimies there was no cause why they should thinke themselues to haue the better case or that they ought to be preferred before them I say there was no cause why they should haue any such conceit For Moses telleth them that the couenant which God had made with their fathers was concluded long afore any of them were borne whereupon it followeth that God had no respect to their desertes I haue tolde you moreouer that the same couenant was freebestowed for it was not grounded vppon any seruice of men but Gods intent therein was to set foorth his owne goodnesse and mercie Ye see then that the Israelites are bereft of al power and glorie and that all worldly loftinesse is here beaten downe so as onely God must bee knowen to be good and righteous and men are bounde to him in all cases insomuch that they must keepe their mouthes shut and not boast of their owne power or vertue as though they were folke of good abilitie That in effect is the thing that is treated of in the text which I haue rehearsed And these two vices which Moses rebuketh reigned not onely at some one time but they reigne still at this day and we haue them rooted in our nature Therefore let vs marke well that this doctrine is directed to vs at this day and that it behoueth vs to benefite our selues by it So then as touching the first point let vs call to minde the lesson that is shewed vs by the example of our father Abraham Rom. 4.18.20.21 when it is saide that he beleeued beyond hope giuing glorie to him that had made the promise in beleeuing him to be able to bring the same to passe Lo here a generall rule for all the faithfull which is that if they purpose to leane vnto Gods promises they must not deeme of them after their owne witte and imagination for what a thing were that but they must assure them selues that God hath meanes in his hande which are vnknowen to them and which they conceiue not and that it is enough for them to haue his word which is the infallible trueth This reacheth verie farre but it shall suffice for this present to gather a short summe of it For when God calleth vs to him if wee consider but what wee our selues are surely wee shal bee vtterly dismayed As for example when God promised issue vnto Abraham he was a man alreadie decayed and sore broken as well with age as with trauell that he had endured His wife also was past the age of childbearing and moreouer she had beene barren all the time of her life it might seeme then that God had mocked him in promising him issue But what hee had not an eye to his owne bodie which was forworne and broken with age as sayeth Sainct Paul neither had hee an eye whether his wife were able to conceiue or no but seeing that God had spoken the worde hee rested thereupon assuring himselfe that forasmuch as God is faithfull he shoulde not be disappointed in trusting vnto him And after the same maner must wee deale seeing wee haue so faire a looking glasse For as I saide if wee haue an eye to
our owne frailtie in respect of our bodies wee be but carions and rottennesse and yet doth God promise vs the glorie of his euerlasting kingdome Doth the thing seeme possible to vs yet then we faile of our duetie euery minute of an houre and yet doth God promise vs such strength as shall get the vpper hande of the whole worlde Let Satan do the worst he can and let al the powers of hell imbattell themselues against vs and yet shall wee neuer be ouercome Where nowe shall wee finde this strength So then it may seeme that GOD dalyeth with vs when hee promiseth vs the things which we cannot conceiue ne reache vnto by our owne vnderstanding But what Wee must mount vp higher and wee must submit our selues to him with such humilitie and subiection as to acknowledge that he is able to performe his promise towardes vs in all things whatsoeuer he hath spoken And how We knowe not that that passeth our capacitie but let vs haue our eye vppon God For the chiefe honour that he requireth at our hāds and the verie sacrifice that hee requireth 1. Sa. 15.22 is that wee shoulde acknowledge his worde to bee the verie vndouted trueth notwithstanding that our wit and imagination tell vs the cleane contrarie And that is the cause why the Prophet Abacucke sayeth that hee will goe vp into his tower to keepe watche Abac. 2.1 When the case concerneth faith wee must not stay here beneath vppon the earth neither must wee looke but before our noses as they saye but we must learne to goe vp into our tower that is to saye to discharge our selues of all worldly incumbrances and to consider that if wee haue not pitched our anker in heauen as the Apostle sayeth Hebr. 6.19 wee shal bee tossed with such stormes and whirlewindes as will swallowe vs vp Looke mee vpon them that sayle on the sea If they spye a storme they cast Anker for that is their trust Though there come neuer so great waues and although their vessell bee weatherbeaten and driuen to and fro yet doeth their Anker preserue them And hee vseth this similitude to shewe vs that our ankerholde must reache vp into heauen and that wee must conclude boldly that Gods saying of the worde is ynough For hee is not variable as mortall men are Againe hee is not lauish in promising fondly without knowing whether hee bee able to perfourme or no. But if hee speake a thing and perfourme it not out of hande let vs assure our selues that his meaning is to humble vs thereby though we conceiue not his dealings And therefore let vs remember at one worde that wee must take God for our guyde and leader all our life long If wee be weake let vs leane vnto his strength If wee haue strong and mightie enemies let vs hope that beeing vnder the keeping and protection of our God wee shal bee preserued from all daunger and our enemies shall not be able to do any thing against vs. And nowe let vs applie this doctrine to our owne vse two manner of wayes For wee be assailed on all sides in this worlde both in body in soule Wee see what the Church of God is nowadayes wee be but a small handful of folke and our enemies are a huge multitude they seeme able ynough to eat vs vp at one bit wee be like sheepe without any strength and they bee like rauening wolues full of crueltie they haue all the might and power of the worlde on their side Thus yee see in what plight and taking the faithfull are at this day Neuerthelesse sith wee heare that our Lorde broodeth vs vnder his winges and wil be the preseruer of our life assuring vs y t he wil be both a wal a rampire and a dytche vnto vs let vs trust thereunto and not dout but hee will preserue vs. Although the worlde practise what it can against vs yet shall wee bee alwayes safe so wee flee for refuge to our God and grounde our selues vppon the promise that hee hath made vs which is that both our life and our death are precious in his sight Psal. 116.15 And that is the cause why Moses vseth this preface Hearken O Israel It is not a needelesse speache but forasmuch as wee be tempted to vnbeleefe and cannot holde our selues to God and sticke to his promises because the combrances of this worlde haue gotten the vpper hand of vs alreadie therefore doth God exhort vs to harken to his worde and hee wakeneth vs vp to the ende wee shoulde not lye still asleepe but vnderstande that hee is able to ouercome all the daungers wherwith wee be besotted and assayled in this worlde Now then as concerning our worldly enemies which practise the destruction of our bodyes let vs not dout but God is able to withstande them Againe there is the diuel there are infinite temptations Rom. ◠5 and wee haue warre euery man within him self so as sinne dwelleth in vs which is the worst and deadliest enemie that we haue But yet let vs not doubt but wee shall wellynough wade out seeing it is sayde that God will be our leader For although our strength be weake or rather none at all yet will God reach vs his hande so as wee shal bee vnuanquishable And when it seemeth that wee shoulde bee vtterly ouerthrowen wee shal bee helde vp by the power of our God Therfore let vs put our trust in him let vs rest vppon his promise and let vs not be afrayde that wee shal bee deceiued On the contrarie parte wee cannot trust to our selues bee it neuer so little but God will laugh such ouerweening to skorne insomuch that if wee put our trust in creatures Psal. 〈…〉 wee must needes bee deceiued and beguyled But if the case concerne the yeelding of glory vnto God let vs not bee afrayde that our boldnesse shall turne vs to shame as the Scripture saieth in a number of places And Moses plainly sayeth here that God will be their leader yea and euen as a consuming fire to destroy all thinges that shal bee against them This is not added without cause For when wee be disposed to further our owne fearefulnesse wee exalt the power of our enemies aboue measure and of little dwarfes wee make Gyants And what will wee doe then when our enemies be tall and strong in deede Wee wil be much more astonished at them But yet doeth Moses tell vs here that wee must not feede such doutes and distrustes And for the same cause hee vseth this similitude that Gods fighting for vs shall not bee after the common fashion but that hee wil bee as a fire to deuoure all Albeit then that wee haue neither sworde speare gunne nor other artillerie yet let it suffise vs to knowe that God hath meanes ynough to helpe vs withall which wee knowe not of And because this cannot bee so wel expressed as were requisite hee sayeth that if wee see a fire wee
protection I will make you to feele my power as though I came downe from heauen in mine owne person and dwelt visibly among you I say when God speaketh after that fashion and bindeth himselfe by his deedes and yet for all that there is nothing in them but rebellion must it not needes bee a desperate frowardenesse Yes verily And it is as a warning to make vs look to our selues For seeing that GOD sheweth himselfe familiarly to vs for our welfare hee bindeth vs so much the more vnto him as hath beene declared heretofore Therefore lette vs looke that we prouoke him not when hee hath made vs to feele his goodnesse but let vs bee the more obedient vnto him knowing that his intent in vouchsafing to succour vs is that wee shoulde be moued thereby to honour him and serue him the better And on the other side we shall be the more blameworthie when GOD shall haue visited vs by his grace As for example when he giueth vs his worde he sheweth thereby that he hath a care of our saluation so that if we benefite not our selues thereby in seruing him surely wee deserue the greeuouser vengeance And Moses alleageth not heere the sinnes of one day but hee telleth the people that they wente on still from euill to worse euen since their comming out of Egypt knowe ye sayeth he that ye haue euer beene disobedient to your God euen vnto this day There had passed at that time the space of fourtie yeares and that was a triall long ynough Psal. 9 5.20 as is sayde in the fourescorce and fifteenth Psalme For there GOD sheweth his inestimable patientnesse which he vsed in bearing with the wilfull and intollerable malitiousnesse of that people by the space of fourtie yeares together But Moses reckeneth not the yeares heere for that was a thing well ynough knowen to those whome he spake vnto It was ynough for him to say recken you howe long it is agoe since your GOD brought you out of the bondage of Egypt hee hath ledde you through the wildernesse hee hath shewed himselfe alwayes present with you yet haue you not knowen him of al the while Had yee missed but once onely yet hadde ye well deserued to be chastised But what Seeing yee haue had so many warninges so manie threatninges so manie rebukes and so many punishmentes yea and so manie benefites also at Gods hande and yet notwithstanding yee holde on still and growe worse and worse in steede of amending must it not needes bee sayde that ye be vtterly past recouerie Yes for our Lorde hath not lefte anie thing vndoone that might bring yee backe into the right way and yet for all that yee haue continued stubbourne still and withstoode him to the vttermost Nowe therefore lette vs marke well this text where our Lorde vpbrayeth men not with some one faulte but with a continuall stubbornnesse against him in holding on still in their wilfulnesse insomuch that though hee correct them both by deedes and wordes yet are they still imbrewed with their sinnes and delight and welter themselues in them For wee see what is in vs. Trueth it is that wee woulde at the first sight condemne the thinges that are reported here of the Iewes but we must also apply all those thinges to our instruction according as it is sayde that that people must serue vs as a lookingglasse to beholde our selues in Therefore lette vs beare in minde the thinges that Moses noteth heere For whereas hee sayeth euer since the day hee comprehendeth all their rebellions that are rehearsed as well in the booke of Exodus Exod. 14.11 as in the booke of Numbers There it is shewed that as soone as the people were passed the wildernesse by and by they fell to murmuring Howe nowe sayde they was there not roome ynough to burie vs in Egypt So that whereas they shoulde haue sayde Alas Lorde in deede thou haste beene singularly gratious vnto vs in deliuering vs fâ—om so painefull and miserable a life as wee were in for we were taken but as wretched beastes we were vtterly oppressed vnder the crueltie of the wicked and of thine enemies and soothly Lorde this goodnesse of thine deserueth well to bee magnified but yet thou bestowest thy selfe vppon vs after an other fashion for in the wildernesse we were destitute of all foode so as wee shoulde haue beene fayne to dye for hunger if thou haddest not pitied vs and not onely so but thou hast helde on still in succouring vs as we resorted to thee therefore lette it please thee to beare with our weakenesse and to feede vs as if wee were sillie birdes for it is thou that feedest the Rauens and other foules Psal. 104.27 147.9 and wee be creatures formed after thine owne image nay moreouer we be the people whome thou hast chosen nowe therefore seeing thou haste vouchsafed to adopt vs for thy children shewe vs at leastwise as much fauour as thou doest to other nations that are not so neere thee as wee are whereas the people shoulde haue come with all lowelinesse to acknowledge the former good turnes that GOD had doone them and thereby haue assured themselues with certainetie of fayth that he woulde holde on still for the time to come in steede of doing so they sayde Was there not roome enough in Egypt to burie vs in Exod. 14.12 16.3 They did quite and cleane forgette the fauour which they had receiued at Gods hande And againe when they were in necessitie they came not to him with intreataunce but with murmuring rayling and accusing Likewise when Manna had beene giuen them from heauen Exod. 17.2 Numb 20. â— and they had eaten of it yet they demaunded drinke after an other fashion They aske their almes with the sworde in their fist Like as the theefe that woulde cutte the throte of a traueiler so these leaude loselles fel to spyting of GOD the seconde time saying Yea in deede wee haue Manna to feed on but we must haue drinke too Yea and when GOD had giuen them drinke and made a streame to gushe out of the rocke y t would not suffice them neither For the Manna was too vnsauorie a food for them they would needs haue varietie They had stil MaÌ„na Manna they were glutted with it yet notwithstanding it was a good sauorly nourishment Numb 11. â— 31. Besides this they were not driuen to till the grounde they were not faine to trouble themselues much with the earning of their liuing for God gaue them both meate and drinke and yet notwithstanding they cryed out vpon him still Giue giue Their lusts were so inordinate that they prouoked Gods vengeance against themselues by murmuring against him for wante of fleshe Loe heare a marueilous thankelesnesse Well then they had flesh but that was to choke them euen with their delicate morselles insomuch that while the meate was yet in their throtes Gods wrath was so kindled vpon them that they
the furtherance of their benefite and welfare as I saide afore when Moses was taken vp as it were into the companie of Angels by reason whereof they shoulde rather haue thought thus Goe too in the person of that one man wee bee after a sorte separated from the rest of mankinde and God sanctifieth vs to himselfe and therewithall bringeth vs into his kingdome to the intent wee should not haue any earthlinesse in our religion What a lewde dealing was that For this cause Moses saith that God commanded him to get him downe in hast because the people were marred out of hande so as they were falne to making of a newe God euen while the lawe was a writing and whyle God was confirming of his couenaunt with them And it is plainely saide that they were marred Beholde saith God they haue marred For the worde which hee vseth betokeneth no more but they haue marred without other addition And indeed it was a right marring of them that is to say of the Iewes who became lewde backesliders and periured kaytifes vtterly turning away from the trueth and rule of God and finally from all order both heauenly and earthly For wherein consisteth our purenesse but in obeying GOD According to this similitude of Saint Paules 2. Cor. 11.2 that like as a woman is a lawfull and faithfull wife as long as shee keepeth herselfe chast to her husbande so all the chastitie which God requireth of vs is that wee shoulde sticke alonely to his worde Then if wee fall to making of idols it is a vilanous marring of our selues wee become like common harlotes that giue ouer their bodies to all commers leauing their owne husbandes and yeelding themselues to euerie whoremaister and ruffian Euen so is it with vs. And after the same maner was this people marred out of hande Yea and wee marre the maiestie of God also as much as in vs lieth when wee followe our owne foolishe inuentions True it is that wee cannot touch his maiestie to doe it any harme but yet are wee guiltie thereof as sayth Saint Paul because we turne the trueth into a lie Rom. 〈…〉 and make all thinges false and moreouer turne the order of nature vpside downe by forsaking Gods pure doctrine so as wee bereaue him of his soueraigne right that hee can not reigne ouer vs when wee fall to setting vp of idols and deade thinges in his roome and doe the thinges which we our selues haue inuented So then it is not for nought that our Lord saith not in plaine wordes This people haue made them an Idoll but hee saith This people haue marred that is to say they haue turned all vpside downe Wherefore let vs marke well that whensoeuer we steppe aside from the purenesse of Gods worde wee make a shamefull marring we practise our owne destruction wee leaue nothing whole and sounde and to bee short we bee guiltie of mingling heauen and earth together and of the vtter defacing of Gods maiestie So much the more therefore doeth it stande vs on hande to submitte our selues to Gods pure worde and to see that wee inuent nothing of our owne heads nor bring vp anie new religion but hold our selues to the thinges which our Lorde hath tolde vs 1. Sa◠◠22. forasmuch as hee alloweth not anie thing but that Afterwards hee addeth the residue which I cannot expound as nowe but it shall suffice as I haue saide alreadie that wee haue this bonde of our God that wee stray not so farre as to reiect his trueth but that wee abide in obedience to his worde as hee hath giuen it vs in writing and as it is his will to haue it dayly preached vnto vs. Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them better than we haue doone that we may be drawen to such repentance as our whole desire may be to be quite rid of our fleshly affections and lusts to giue our selues vnto him and to holde vs so vnder his awe as wee may bring nothing of our owne deuising but that when our owne conscience findeth fault with vs wee may so much the more yeelde ourselues guiltie and not turne away from his obedience and that forasmuch as wee can not fullie satisfie and performe his Lawe in this worlde it may please him of his infinite goodnesse to beare with vs vntill hee haue throughly corrected the euill which hee knoweth to bee yet still remayning in vs. That it may please him to graunt this grace not onely to vs but also to all people nations of the earth c. On Friday the xxx of August 1555. The Lxv. Sermon which is the fourth vpon the ninth Chapter 13 Wherefore the Lord spake vnto mee saying I haue seene this people and beholde it is a stiffenecked people 14 Let mee alone I will destroy them and put out the name of them from vnder heauen and I will make thee to growe into a mightier and greater Nation than they bee I Began to shewe you yesterday howe foule and cursed the faulte was which Moses vpbraideth the people withal in this place and that the cause why hee did set it before thē was to the end they should be y e better humbled therby And here he addeth a recorde of the greatnesse of that fault in that it prouoked Gods wrath so sore that hee would haue destroyed and rooted out that people and put out the remembrance of them for euer Nowe if God doe measure his anger and can skill to punishe mens offences according to the greatnesse of them it must needes bee concluded that this offence was verie horrible seeing that God hauing deliuered his people and hauing wrought so many miracles for them woulde neuerthelesse so wipe them out as they shoulde neuer bee spoken of more That then was the meaning of Moses verily as if hee shoulde saye yee wretched foolke consider what yee bee and what yee haue beene For whereas yee were redeemed by the hande of GOD you by reuolting from him after yee hadde receiued such fauour deserued to haue beene so rooted out as no remembraunce of you might haue remayned in the worlde and sentence thereof was giuen also Hadde not I intreated for you GOD hadde determined to haue destroyed you Nowe goe make your bragges imagine I wote not what of your selues impute your obteyning of this lande to your owne righteousnesse to your owne power or to some other thing else Nay contrariwise yee see what yee haue done yee haue to the vttermost of your power vndoone the deliueraunce of your selues whiche GOD hadde wrought yee haue forsaken the saluation that was promised you and the inheritaunce that was prepared for you and to be short it was meet that God should haue powred out his horrible vengeaunce vppon you Therefore learne to magnifie his mercie considering that yee haue prouoked him so sore Thus yee see in effect whereto this saying of
God because his promises are made to all men without exception For our petitions are not grounded vpon our owne worthinesse but vppon Gods goodnesse in that he sheweth him selfe so free hearted as to reach out his hande to receyue vs. Heerewithall let vs pray one for another and let vs not doubt but wee shall bee hearde And although wee bee colde and slouthfull yet let vs vnderstande that GOD heareth his Church so that although we come not to him so freely and with so earnest and wel disposed minde as we should doe yet doth he pitie vs because hee not onely hath an eye to our seuerall requestes but also accepteth the generall prayers that are made by the whole Church in our behalfe and fauour and therefore let vs occupie our selues therein as long as wee liue As for those whome God hath taken out of this worlde for asmuch as the holie scripture telleth vs not anie thing of them let not vs fall to thrusting in of our owne imaginations and dotages in that behalfe for eyther wee muste pray in faith or else wee shall neuer bee hearde And what is meant by faith That wee shoulde bee taught by Gods worde Saint Paul settes it downe for an vnchaungeable order that wee canne not call vppon God vnlesse wee knowe his trueth and that the Gospell haue beene preached vnto vs Rom. 10.14.17 as is saide in the tenth to the Romanes And let vs assure our selues that as manie as steppe aside from this rule are as stray beastes and their prayers shall neuer boote them for they doe but vnhallow the name of GOD because they haue not the warrantes of his promises in their heartes Now let vs passe further It is said I will make of thee a mightier and greater people than this Here GOD sheweth Moses that there is no cause why hee shoulde bee afraide that the good will which hee hadde shewed towardes that people shoulde bee lost or that hee was raised vppe in vaine to be a worker of their redemption and of the welfare that was promised them I will make of thee another people saith he But Moses is not contented with that for hee maketh intercession still vnto GOD. And this is not added without cause but rather to make vs to knowe that Moses regarded not himselfe but that forgetting himselfe hee sought the welfare of those that were cōmitted to his charge That is the thing in effecte which wee haue to beare in minde vppon this place Neuerthelesse it might bee demaunded heere whether it were enough for GOD to raise vppe a newe people or no seeing the promise was made to Abraham and his ofspring Howe then Coulde hee destroye this people without vnsaying his owne worde and without calling back of his owne promise No but hereby we be done to vnderstand that we must not bee ouerinquisitiue of Gods iudgementes but deale soberly and modestlie with them For if wee enter into too deepe ransaking of them wee shall finde them such a bottomlesse pitte as wee shall neuer gette out of them Therefore let it suffice vs that if GOD had listed to haue dispatched that people hee coulde haue founde meanes to haue performed his promise so as it shoulde not haue beene in vaine For as it is saide had hee not beene able to haue raysed vppe children to Abraham euen out of stones Matt. 3.9 Then must not wee binde GOD to our meanes nor to the common order of nature seeing hee is to vs incomprehensible but wee must consider that hee is able to worke after such a sorte as will vtterly abashe vs and wee shall not knowe which way hee went to worke Thus ye see that the thing which wee haue to marke in this text is that when Gods iudgementes passe our capacitie we must not fall to ransaking of them by peecemeale out of measure for as saith Salomon in the fiue and twentith Chapter of the Prouerbes it is his glorie to keepe thinges hidden so that although he shewe vs not why hee doeth this or that yet is not his glorie thereby diminished but rather increased For it sheweth men their own weakenesse to the ende they shoulde learne to liue in lowlinesse and not thinke too well of their owne wisedome Marke that for a speciall point But here are yet other thinges which deserue to be looked vnto more neerely And first of all whereas it is saide that Moses ceased not to make intercession that may seeme strange For I haue tolde you alreadie that our prayers are faultie if they be not directed by fatih faith importeth that wee bee sure of Gods will according to Saint Iohns exhortation 1. Iohn 3.22 5.14 where hee saith that if wee intende to pray aright we must followe Gods ordinaunce and not our owne likinges Sith it is so howe durst Moses in this text sue vnto God contrarie to his expresse forbidding so as although GOD say Let mee alone I will not heare thee speake of it anie more this people must needes perishe yet doth Moses make intreatance still Wherein he may peraduenture seeme vnportunate yea and that hee is minded euen to spite him or at least wise to shewe some kinde of disobedience Nay we must note that Moses neuer shewed himselfe more obedient than in this forasmuch as y e trust of the promise that God had made could not be wrested from him by so forcible a temptation needes must it bee that hee was throughly setled in faith when God speaketh to him after such a sorte and telleth him I am determined to destroy this people and yet Moses maketh intercession stil as though he woulde let him of his purpose And why Is it for that hee discrediteth God or for that hee beleeueth not his threatning as the vnbeleeuers doe who commonly make but a mocke of it when God speaketh to them of his wrath No Moses dealeth not so but this is his leaningstocke behold God hath made his couenaunt with Abraham and that couenaunt must needes bee vnchaungeable For it dependeth not vppon the desertes of men but is grounded vppon Gods owne free goodnesse Moses knewe this and therefore when hee hearde GOD speake of the destroying of that people he fell as it were to setting of himselfe against it vppon assuraunce of the promise that had beene made True it is that he saith nothing of it but yet was it a thing throughly knowen to the people that at the ende of foure hundreth yeares they shoulde be put in possession of the inheritaunce which God had promised them Moses then helde himselfe to Gods couenaunt 2. Tim. 2.13 which was vnchaungeable and to stande in force for euer Though men bee neuer so wicked yet will God of his goodnesse surmount all their sinnes so as his worde must needes come to effect But nowe had GOD raunsomed his people and the tearme was fully come wherein they shoulde inioye his promise therefore was it of necessitie that all these thinges shoulde bee
that Moses was so chafed at the peoples transgression that hee brake the two Tables immediately and afterwarde drewe out the swoorde to punishe such as had so violated Gods seruice and incouraged his tribe to doe the like Let vs not thinke but that Moses was wounded to the quicke with greefe and compassion when hee was faine to doe execution with his owne hands For wee knowe he was a meeke and kinde hearted man and inclined to good and holie pitie aboue all others But yet doth it behooue him to discharge his duetie or else hee had beene vnfaithfull towards God Moreouer whereas he saith I looked beheld you had offended your God by making your selues a calfe of mettall and yee were turned out of the way which he had appointed you this looking of his was because God had certified him thereof but yet behoued it him to beare witnesse of their deede with his owne eyes And whereas Iosua sayde it seemed to bee some battell Moses aunswered that it was not so â—xod 32.17 for as much as some of them made not signes of mirth and othersome signes of feare and sorrowe but all the whole multitude was merrie and ioyfull and therefore quoth hee there must needes bee some other matter in it At his comming downe hee sawe them dauncing as it were vppon fond deuotion according to the maner of Idolaters who think themselues to serue their Gods very well by such foolish and wanton toyes And so y e Israelites tooke this dancing of theirs to be a peece of Gods seruice wherfore Moses executed the punishment afore mentioned But as touching this text the onely thing that we haue to marke is the thing which we spake of euen now and which we haue spoken of afore namely that hee vpbraydeth the Iewes with their suddeine starting aside from the way which GOD had shewed them For the welspring of the mischeefe was that they held not themselues to the rule that is conteyned in the Lawe Wee see then that the cause of all ruine and destruction is our ficklenesse in turning away from Gods woorde For as soone as wee passe those boundes swarue neuer so little aside by and by wee runne astray into vtter destruction And therefore it standeth vs so much the more on hande to holde our selues warily in obedience to our GOD specially when hee hath beene so gracious vnto vs as to set vs in the righte way For hee vouchsafeth not so to guide all men Trueth it is that all men yea euen those which neuer hearde one woorde of teaching haue inough to make them vnexcusable 〈◊〉 2.20 But as for vs wee ought to make singular account of this priuiledge that GOD calleth vs to him that hee taketh vs into his gouernment and that hee sheweth vs the way of saluation Sith wee haue that wee cannot goe astray so wee hearken to the doctrine that is set foorth to vs in Gods name But if wee despise such a benefite then are we worthy of too too much blame And therefore let vs learne to submit our selues simply to Gods word or else wee shall open the gate to all wickednesse accordingly as it is sayd that men marre all and turne all vpside downe when they start aside from the said way 〈◊〉 9.12 Then is there but one way to walke well and rightly in which is to obey our GOD and not to giue any credite to our owne wit and imagination nor to giue heade to our own inuentions but to abide as it were fast linked to the thinges that GOD commaundeth and appoynteth vs. Those are the thinges which wee must sticke by and if wee doe not wee bee vnhappie and forlorne creatures For we shall go on from euill to euil and there will bee no ende nor measure of our disorderednes as we see it be fell to this people who hauing once let go Gods woorde fell into so grosse and beastly superstition as to woorship a Calfe of their owne making 〈◊〉 32.2 and they became so madde that they spared not any thing so fouly to defile themselues in offending God after that fashion For when Aaron willed them to bring him al their ornaments and Iewels it was to the ende to haue made them loth to haue had an Idoll of that price But there was neither man nor woman which brought not their ornamentes and all the costly Iewelles which they had Those gracelesse wretches were so caryed away and the diuell possessed them with such furie that they passed not to spoile themselues of all their substance nor cared what cost they were at so they might haue an ydoll And by this example are wee warned to raine our selues short and not to let our selues loose least we happen to start neuer so little aside from Gods pure doctrine from the Religion which he sheweth vs in his woord There is yet another thing to bee noted in y e breaking of these Tables which is that GOD intended to shewe by way of a figure that his once writing of his Lawe was not ynough for vs but that it behoued vs to haue it double ingrosed Trueth it is that Moseses rehearsing of it in this text is to another end but yet is there no inconuenience in this also Likewyse when Moses tooke a veyle or scarfe to put before his face bycause the people coulde not abyde the glorie and great brightnesse that shone therein Exod. 34.30.33 it was to magnifye the Lawe according as Saint Paule declareth and the verie storie it selfe sheweth sufficiently 2. Cor. 3.7 that it behoued Moses to be knowen thereby to bee as an Angell and not to bee taken any more to be within the common state of a mortall man in somuch that his countenaunce shone as bright as the sunne which the people could not abide that was to put them in minde of their owne weakenesse and frayltie That was the cheefe cause why Moses wore a veile to hide his face withall But yet herewithall Saint Paule sticketh not to say that God shewed euen then aforehand by way of figure that there should befall such a dimnesse and blindnesse vppon the Iewes that whensoeuer they red the Lawe or heard it preached they should haue as it were a veile before their eyes so as they should not see a whitte And Saint Paule sayth that this thing was accomplished euen in his time among the Iewes 2. Cor. 3.13.14.15 For they red Moses continually in their Synagogues and yet they continued as starke beastes as the heathen so as they became brutish through their owne foolish fancies and could not perceiue Gods trueth at all For Saint Paule telleth them that all the Lawe is nothing without Iesus Christ it is but as a dead thing bycause Iesus Christ is as the soule and perfection thereof So then as touching the breaking of the Tables Col. 2.17 it was the foresayd cause that moued Moses to doe it that is to wit to shewe the people
Christ Hebr. 5.2 should beare abroad his word that they shold prease vnto him to bee as mediators betweene him men Ye see then how it was Gods will to teache his people humilitie by visible signes and outward ceremonies to the ende that his worde should be embraced with all reuerence continue euermore in good state But as for vs wee haue not nowadayes the ceremonie any more but we haue the trueth which ought to continue to the worlds end Therefore whensoeuer Gods word is preached vnto vs Col. 2.17 let vs learne to stoope to it to know y t it is a heauenly doctrine wherunto it becommeth vs to encline that it is not for vs to bring our own fond imaginations in y t case for then wo be vnto vs. Neuerthelesse God granteth vs a special fauor in that he inableth vs to beare abroad his word maketh it to dwel in vs Esa. 66 2â— whereby he sheweth that he hath performed the thing which he promised by his Prophets y t is to wit that he hath chosen vs for his Leuytes as shal be declared more at length to morrowe Now let vs fall downe in the presence of our good God with acknowledgement of our faults praying him to make vs feele them better yea euen in such wise as it may lead vs to such repentance that we may be sorie for them all our life long be ashamed that we haue bin so wretched sinners And that therwithall wee may be quickened vp to glorifie him the more for the great goodnes which he hath shewed vpon vs proceede continually more more in obeying him to the intent that his law may be the better ingraued in vs by his writing of it in our hartes we become the readier to follow the things y t he shal haue shewed vs so as we may be forward to obey him all our life long our life be wholy dedicated vnto him That it may please him to graunt this grace c. On Wednesday the xi of September 1555. The Lxx. Sermon which is the seconde vpon the tenth Chapter 8 The same time the Lord c. 9 Therefore Leuie had no portion nor inheritaunce with his brethren but the Lord is his inheritaunce as the Lord thy God sayd vnto him 10 And I taried on the mountaine as I had doone afore fortie dayes and fortie nightes And the Lord heard mee that time also so as the Lord would not destroy thee 11 But the Lord sayde vnto mee vp get thee hence and goe before the people that they may goe and possesse the Land which I sware to their fathers to giue them WE sawe yesterday how Moses in this text did magnifie Gods mercie as well towardes the Leuites as towardes the whole people For in sheweing that Aaron was punished for his fault it appeareth plainly that all his whole linage deserued to haue ben disgraded Yet notwithstanding God of his goodnes vouchsafed y t there should bee a certaine number of men appointed to his seruice and them he chose not for any worthines that was in them but only for his owne mercies sake For if wee be not worthie of so much as that God should crowde vs into a litle corner of his house how should he aduaunce vs to farre higher degree That then is the meaning of Moses Neuerthelesse wee must marke herewithall the three charges which he setteth downe here which he reporteth to haue been assigned to the Leuites The first is To beare the Arke of Gods couenant the vessels of the sanctuary The seconde is To be at hand to serue God the third is To blesse in the name of God These are the three things that were incident to the priesthod of old time For as concerning the Sanctuarie with al the appurtenances therof it was but a figure which we must referre to the spiritual temple that is to wit to Gods church Hebr. 8.5 Rom. 12 1. to the sacrifices which are offered vnto him by the faithful when they dedicate themselues to him both in bodie soule by yelding vp their ownselues y t he may be glorified in them Marke that for one point The second is the seruice wherof he speaketh which consisteth likewise in figure but the trueth therof is performed toward vs when such as nowadayes are called to the gouerning of Gods church do their dutie in offering vp mens soules in sacrifice vnto God Rom. 15.6 by preaching y e gospell in maintaining the order state of the church in such wise as God be glorified and the church be cleansed from all stumbling blockes The third is to blesse in Gods name that is to yeeld a testimonie of Gods goodnes and grace to his people Now must we applie these things to y e trueth of them y t we may be edified by them Let vs say I haue a regarde to apply these three things to their trueth substance Col. 2 1â— which our Lorde Iesus Christ hath brought vs by his comming It is said here that the Leuiâ—es must beare the vessels of God And this belongeth not only to the ministers of the worde or to such as beare publike office in the church but also to all the faithful in general And that is the cause why it is said by y e prophet Malachie Mal. 3.3 y t the Leuits were made priests which thing I say was accomplished at the comming of our Lord Iesus Christ at which time the church was aduanced to greater perfection than it was vnder y e law Likewise Esay telleth vs that all men shal be Leuites vnto y e Lord. Esa. 6 〈…〉 Al the children of Israel saith he shal execute the office of priesthod vnto God And in the same respect doth S. Peter say 1. Pe◠〈…〉 y t we be a royal priesthod S. Peter speaks not there of any peculiar sort of people after y e maner of y e Pope who hath villanously corrupted y e said sentence of his in attributing it to his owne clergie as he termeth them y t is to wit to y e stinking rable of his powlshorn greaslings but he attributeth y t honorable title to all the faithfull to as many as are of the church of God Moses could wel say euen in his time Exod. 〈…〉 Yee be a priestly kingdome y t is to say a nation holy aboue all others But S. Peter turning the same words saith y t now we be become a royal priesthod inasmuch as our Lord Iesus Christ hauing shewed himself to the world is ordeined priest after the order of Melchizedech Heb◠〈…〉 to communicate the same grace to y e whole church Therfore let vs marke wel y t this gift of becoÌ„ming Priestes Leuites is not a priuilege or prerogatiue graÌ„ted to three or four but inasmuch as al y e things which our Lorde Iesus Christ hath receiued of God his father ar coÌ„mon to vs all
in very dede But what We welter in our own dung euen till we do as it were stinke in it without any care or regard at all And that is the cause of such contēpt of the gospel of such vnthankefulnes as is seene almost euery where Yet notwithstanding it behoueth y e faithfull to consider of how great value it is 2. Cor. 5.20 y t God receiueth them to mercy sheweth himselfe to be a father to them that such as are appointed to preach his word are as witnesses to certifie vs y t God beareth vs such fatherly loue Trueth it is y t this was accōplished by our Lord Iesus Christ for he was the only priest and y t that which wee do is not to take his office vpon vs but onely to approue ratifie the thing y t he did Hebr. 5.6 And therefore let vs marke well that it belongeth onely to our Lord Iesus Christ to assure vs of the loue of God his father but yet doth he also witnes it vnto vs by y e mouthes of such as preach the Gospel in his name It hath bin told vs herewithall that the things which were figured vnder y e Law Col. 2.17 haue bin performed in his person For the high priests when they blessed the people had a solemn ceremony of lifting vp of their handes as though they made an offering vp of all the people vnto God Likewise whē Iesus Christ wēt vp into heauen he vsed y e same fashiō by lifting vp his hands to blesse his disciples Luke 24.50.51 in whose persons hee pronounced a general blessing vpon y e whole body of his Church We see then y t the figures of y e Lawe belōg to vs at this day howbeit not as touching the outward vse of them but as in respect of the substance truth of thē Wherby we be warned to get vs to our Lord Iesus Christ who bringeth vs y e full accomplishment of all thinges And we must vnderstand y t although he be not now conuersant in y e world to blesse vs yet will he haue vs to bee made partakers of the same blessing by meanes of y e gospel when it is preached among vs. This is the effect of the thinges which we haue to gather vpon that place Now Moses addeth That God hath giuen the Leuites no portion among their brethren but that he himselfe would be their portion and heritage Yea but yet for all that he appointed them y e tenthes first-fruits as is shewed in the fourth booke of Moses Num. 18.21 Now then Gods assigning of a portion vnto thē was in such sort as they possessed not any Lande or inheritance more thā their townes suburbs for their cattell But yet tooke they the tenthes firstfruits all other such things of all y e people Herein God had a cōsideration y t such as he mēt to dedicate to y e seruing of himselfe should be w tdrawen frō all worldly affaires y t they might intend to y e seruing of God Gods intent then was y t the Leuits their children shold not giue thēselues to husbādry such other things And why For they had ynough to do to discharg thēselues of their dutie otherwise y t is to wit in calling vpō the people to folow Gods cōmandementes to keepe his couenant so as religion might continue vnapaired faith might haue his full force so consequently y t God might be honored Also they had the Sacrifices which serued them in steed of Sacraments at y t time they were many in nūber because the people could not otherwise be held in order they would easily haue bin mard if they had not bin restreined w t many bridles That therfore was ynough to keep y e Leuits occupied And for the same cause God gaue thē a portion beside the tithes that they might haue wherwith to finde mainteine thēselues while they were a doing of their duties But this hath bin corrupted falsified by the papistes For they haue borne men in hand that tithes belong to thē by Gods Law And why because as they say they belonged to y e Leuits But they consider not y t the Leuites were inheriters of the land of Chanaan as well as those y t were of the tribes of Iuda Beniamin Ephraim Manasses and all y e residue In respect whereof it was meete they shold haue had their portiō with their brethren they ought not to haue bin excluded or banished frō it for y e inheritance of the land was cōmon to them all therfore was it meete y t they should haue had their part of it Yea but God recompensed them after an other fashion It were meete then y t the Pope al his rable shold shew how y e inheritances of all landes belong to thē then might they therepon demand their tithes Thus ye see how this text hath bin miswrested But yet for all this let vs beare in minde howe S. Paul saith 1. Cor. 9.13 y t euen at this day it is Gods wil y t they which preach y e gospel should be nourished and mainteined as well as the Priestes had their liuinges appointed thē in old time 2. Cor. 3.6 S. Paul demādeth in way of cōparison whether y e spiritual seruice y t is yelded to God nowadaies ought not at the least to be asmuch esteemed as the seruice y t was vnder the figures of y e law Now it was Gods will y t such as serued at the altar should be mainteined by the altar therefore it is good reason y t such as at this day doe serue Gods Church in bringing thē his word should also be nourished and mainteined Thus ye see y t the way to vnder stād this text a right is to take S. Paul for our expounder thereof But to conclude peremptorily y t tithes belong to the preachers of y e gospel is to grosse an abuse fondnes Neuertheles we must mark also y t it is not our Lords meaning y t ydols or idle bellies much lesse y t such as peruert al order turne vs away from y e seruing obeying of God should be nourished in his Church Now then if the Shepherdes will needes claime to be found at y e common charges of the Church they must looke that they occupie themselues in the seruice of God As how It is no title of idlenes it is no fantasticall dignitie to be called the Shepherde of a Church but it is a kinde of bondage howbeit y t it be honorable And therfore y e party y t is appointed to be a shepherd or minister must looke y t he obey God and serue his people For we can not serue him y t hath put vs in office but by seruing of his Church Yee see then how the Pope al his hangers on are disappointed of the things which they pretend to pertain to them of
of September 1555. The Lxxiiii Sermon in which the last verse of the tenth Chapter is expounded and this is the first Sermon vpon the eleuenth Chapter 22 Thy fathers went downe into Egypt in number threescore and ten soules and now the Lord thy God hath made thee in multitude as the stars of the skie The eleuenth Chapter LOue the Lorde thy God therefore and keepe his appointmentes Ordinances Lawes and Commaundementes for euer 2 And consider you this day for I speake not to your children which haue neither knowen nor seene them the instruction of the Lord your God his greatnesse his mightie hande and his stretched out arme 3 And his wonders and workes which hee did in the middes of Egypt vnto Pharao king of Egypt and all his Land 4 And what he did to the host of the Egyptians vnto their horses Chariots when the Lord brought the waters of the read sea vpon their faces when they pursued you and how the Lord destroyed them vnto this day I Haue alreadie shewed y e meaning of Moses how that by rehearsinge y e wonders y t GOD had wrought for the deliuering of his people out of captiuity he shewed the Iewes that they ought to haue bin the more conformable to him in respect of the fauor and loue which he had shewed to them at al times For he had alwayes shewed by his doings that his promising to take Abraham all his ofspring into his protection was not in vain Ye see then an euident proofe y t God hauing receiued Abrahams ofspring into his free fauour hath also confirmed it by deedes experience And thereupon it is to be concluded that if that people had not beene altogether froward they ought of reason to haue serued God And that is the point that Moses shot at Consider with your selues saith he if ye be not bounde to giue your selues wholy to the obeying of your God For he hath multiplied you as the stars of the skie Through his gratious goodnes you are become so great a nūber y t euen you your selues may be astonished at it To be short if ye look vpō your body y t is to say your state you cānot but see such a wōderful fauor of your God as you could neuer haue once looked for or hoped Sith it is so there is now no excuse for you if you cannot find in your hartes to glorifie his name Gen. 15.5 seeing he hath shewed him selfe so good merciful towards you That is y e sūme of y e matter y t Moses intended to set down And he speaketh expresly of the stars of the skie because of the promise For God speaking to his seruāt Abrahā shewed him in a vision y e multitude of the stars which is infinite Euen as they be past reckening saith god so also shal thy seed be Now then the meaning of Moses in this text is y t Gods saying so was not in vain that Abraham was not disappointed of his hope in resting altogether vpon y t promise for we see the thing performed before our eies And this is wel worth the noting For if God haue done vs any good we wil indeed for maners sake say it was he y t did it but to be throughly persuaded of it in our hart that is a very hard thing Therefore is it requisit in respect of such rudenes y t we should be cōdemned by Gods word to the end we may y e better consider of his hand power As for example if we had neuer read any whit of holy scripture yet notwithstanding god should haue deliuered vs frō some aduersitie to say y e truth our own naturall wit would put vs in mind to think our selues indetted to God for y e same But when we be exercised in the holy scriptures and haue seene there y t God reserueth to himself the issues of death that it is in him to succor vs yea euē after a strange fashion when al seemeth to be vtterly forlorne so as if we call vpon him he will heare our sighes the performance therfore maketh it the easier for vs to conceiue his goodnes bicause we be taught aforehand the same things which we come to find by experience For why The word y t went afore is as a lampe to giue vs light Of our owne nature we be as it were blind True it is that God inlighteneth vs by his holy spirit but yet are we still in darknes cannot see two fingers bredth afore vs. But whē God teacheth vs by his word y t is as a lampe to guide vs shew vs our way Therfore let vs marke well y t to profit our selues by the benefits y t God bestoweth vpō vs it is good yea nedful for vs to be put in mind of his promises to compare thē together God had promised it now he hath performed it here we see a testimony y t he is alwaies faithful in his sayings y t a man may safely rest vpō his truth That is y e thing which Moses sheweth vs in this text in that he speaketh not simply of the great multitude whereinto the people had bin increased but also saith y t God had multiplied them as the stars of the skie to the intent that euery mā should think vpon y e promise which was vniuersally knowen among them thereby confirme themselues inasmuch as God had so kept touch with his seruāt Abraham euery man consider thus in himself Indeed we ought to receiue gods simple single word although the effecte of it were not scene But now that Gods hande his mouth go iointly together so as he hath shewed a true proofe of his presēce before our eyes and that he meant not to disappoint the hope of his seruants we know y t our God hath a care of vs forgat vs not at such time as we were in the land of Egypt For y e time of the peoples abode there was as a kinde of buriall in their graues so as it might haue seemed y t all Gods promises had bin quite dashed Whē he drew Abraham out of the land y t he was borne in he said vnto him I giue thee al this land frō one side to another Gen. 12.7 to thee to thine ofspring for euer And yet for al this yee see howe Abraham did but soiourne there as a strāger he was hunted faine to fleet frō place to place he trotted vp and downe like a poore man that had not a corner to hide him in Hebr. 11.9 The like befel to his sonne Isaac Iacob was banished thence during al the flower of his youth when he returned thither againe hee was faine to remoue oftentimes in his old age and in the ende God conueied him away into Egypt Thus was y t house as it were broken vp cleane banished out of the countrie And where is the lande of Chanaan which was
with their turning away from his word when it is preached vnto them is that their so doing is through a diuelish stubbornes y t euen by y e witnes of their own conscieÌ„ces it is a worshipping of gods which they haue not knowwen For our faith must not be vncerteine it must not be an opinion or weening but it must bring a sure knowledge with it And what maner of knowledge Truely as in respect of our own wit reason if we intend to come vnto god we must worship him w t all humilitie remeÌ„ber that his secrets surmount our vnderstaÌ„ding But yet here withall it behoueth vs to stande vppon so sure a ground euen by knowledge as our owne consciences may beare record of it wee bee able to say with S Iohn 1. Iohn 3.2 we wote well y t we be y e children of God Lo here what the true Religion is It is not an vnaduised zeale or a liking that men cast to this thing or that but a sure knowen doctrine grounded vpon Gods trueth wherethrough we be able to say y t it is he which hath spoken to vs y t he is a faithfull witnesse of y e things y t are for our welfare saluation And againe whatsoeuer we alleage wee shall alwayes abide conuicted of our malice So that when wee haue once beene taught y e word of God if wee afterwarde worship gods whom we haue not knowen if we swarue aside to any superstition or if we continue not in y e pure simplicitie of y e holy scripture surely we shal iustly be accused to haue had strange Gods to haue bin forgers of them as folke y t loue the vntrueth better than y e trueth According wherunto S. Paul speaking of all such as obeyed not the Gospel 〈◊〉 1.25.28 saith it is good reason they shold be striken with horrible blindnes that forasmuch as they honored not the creator it was meete that they should become vnderlings to the creatures y t is to say to the things which they had dreamed in their own fond braine foolish fancies Now theÌ„ seeing y t our God hath taught vs let vs learn to hold our selues at a stay to his word to vnderstand in what maner he hath shewed himself vnto vs let vs benefite our selues by al the records which he giueth vs beware y t we wander not one way or other ne followe not our owne leasings For there wil be no excuse for such as would not be certified of God when he was readie to do it Now in the end Moses addeth that when the people were come into the land of promise they shoulde diuide their companie in two partes the one halfe vpoÌ„ mount Garizim the other halfe vpon mount Eâ—all that they which should bee vppon mount Garizim should pronounce the blessings that those which should be vpon mount Ebal should pronounce the curses which thing wee see was done accordingly For this commandement shal bee rehearsed yet againe in the 27. Chapter of this booke Deâ—t 27. â—â— Ios. 3. â—â— And Iosua in his eyghth Chapter declareth y t he had obeyed the coÌ„mandement of Moses The effect of y e storie is that when y e people were entred into y e land they should meete with two mountaines y e one called Hebal y e other Garizim Now god had commanded y t one part of y e people namely certaine tribes shold be on y e one side on mount Garizim y t the rest of the tribes should be vpoÌ„ mount Hebal y t the Leuites shold stand in the middes of y e host bearing the Ark of God to shew y t God was chiefe souerein there that the Leuites were as witnesses or sureties to vndertake matters in y e behalf of the people like as if there were two parties to make som solemne match or couenant a notarie or register is present to take an othe betwixt them euen so God had ordeyned y t the people shoulde be there to heare receiue y e doctrine of saluation y t they should answere on their part as in y e passing of som solemn contract to y e end they might knowe vpon what condition God had chosen theÌ„ preferred theÌ„ before al other nations of y e earth as shal be shewed hereafter in the foresaid 27. Chapter And what were y e blessings They were a rehersal of y e same thing that God had spoken afore namely al such as keepe my law shal be blessed Al such as worship me with a pure conscience shal be blessed all such as hallow my name shal be blessed al such as obey their fathers mothers shal bee blessed all y t liue chastly shal be blessed all y t abstaine from deceit extortion al maner of euil shal be blessed God then on his parte promised blessing after y t maner Hereunto the people answered Amen Amen y t is to say So be it whereby they ratified y t which had been spoken by the mouth of God Again on y e contrarie part y e curses were vttered on mount Hebal in this wise Cursed be he y t turneth aside after strange gods Cursed be he y t dishonoreth his father or his motheâ— Cursed be hee that offendeth in theft or in whoredom Cursed be he y t performeth not all y e coÌ„mandements conteined in this booke Amen Amen said y e people When the curses were vttered after y t fashion it behoueth euery man to answer AmeÌ„ And so ye see what is said in this text Now let vs mark y t by that meanes god ment to touch y e people neerer to y e quicke by their agreing to such a couenant And the same belongeth vnto vs. For although wee haue not y e same cerermonie y t was obserued at y t time yet haue we y e trueth howsoeuer the world go whensoeuer Gods word is preached vnto vs although we receiue it not yet shal it not fal to y e grounde but it shal light vpoÌ„ our heads spite of our teeth it shal be an intolerable burthen to sink vs down to y e bottom of hel Therfore when we receiue gods word into our harts let beware y t we like wel of it y t we ratifie the promise of our saluatioÌ„ which he maketh vs. Nowe hee adopteth vs to be his children and if we be his children we be also his heires Therfore when we imbrace the preached word by faith obedience although our mouth speake not a worde yet doe wee confirme Gods truth to our saluation according to this saying of S. Iohns that as many as beleeue in the only sonne of God Iohn 3.33 haue set to their seales that God is true Thus ye see howe the full measure of our saluation and of the promise is accomplished hath his full effect power when we on our side do aunswere rightly Amen And
What a thing were that yea but god hath so ordeined it Iesus Christ who is the infinite wisedome of God his father hath so appointed it It is said that last of all God hath spoken to vs by his mouth 〈◊〉 1.2 〈◊〉 28.19 and that we must stand to whatsoeuer he saith Now he hath ordeined it in water alone Yea but wee must haue a taper say the Papists to represent the holy Ghost we must haue salt to represent y e heauenly wisedome and the grace of God wee must haue diuers other things and we must haue spittle to make infantes and dum folks to speake and we must haue a number of other gugawes to mocke God w tall which are so grosse and fond as they can serue for nothing but to make Christianity a laughing stock to the Iewes and Turks and the diuell plaies his part with them when y e world is sorted after such a sort We see theÌ„ that the Papists haue broken and transgressed Gods order by adding after y t maner to y e things which he had set downe certaine and in such measure as he would not haue men to go beyond them But there hath bin yet a farre more outrageous disorder in y e Lords Supper For therein our Lord Iesus Christ ment to shew vs y t his wil is y t we shold settle our whole trust in him Iohn 6.51 bicause we be fed w t his substance therfore wee must not seeke life any where else thaÌ„ in him we must not eate there drink somewhere else for we haue there ful suffisance for y e sustenance of our soules we haue y t ful perfection of all goodnesse in him That is y e thing which he sheweth vs by his holy supper his wil is y t we should receiue y â— bread wine in witnes therof and y t it should be distributed among vs to the end we should be knit togither in him 1. Cor. 10.17 to become members of his body But on y e contrary part they haue set vp y e abhominable Masse wil needs sacrifice Iesus christ And whereof comes that Euen of y t they vnderstaÌ„d not y t they vsurpe y e office which is allotted to him in the holy scripture according wherunto he hath offered vp himselfe once for al behold meÌ„ wil needs take vpon them to couÌ„terfet him for by their owne saying it is all one sacrifice Yet for al y t they be but Apes to Iesus Christ. For it becommeth them not to take vpon them the office y t is not allotted vnto theÌ„ Againe they wil needs make a minglemangle of al things for they not only disguise falsifie all thinges that were ordained by our Lord Iesus Christ Luk. 22.17.19 but by al likehood are fully bent to fight furiously against his institution Iesus Christ ordeined y t the bread wine should be diuided among y e faithful But it is ynough w t them y t one doe take it all eate it vp alone Yea when the people come of purpose to coÌ„municate with them which is but once a yeere they be faine to content themselues w t the one part of it the other part is reserued Besides this there is no opening of Gods word their saying is y t they go to receiue their God they make a charme sorcerie of their consecrating of the bread wine Thus ye see how proudly they be turned away froÌ„ Christes ordinaunce so as they could not deuise howe to fight against him w t more violence Now sith we see these things we ought to acknowledge Gods grace in drawing vs out of such confusion And therew tall let vs marke y t Gods standing so much vpon y t point y t his people shold not do what they liked theÌ„selues is not wout cause For why we see what meÌ„ are wheÌ„ they once go astray WheÌ„ they once take y t libertie they disguise the trueth and there is no end of their leasings Therfore let vs beware y t we hold our selues short specially wheÌ„ God hath giuen vs rest from our enemies wee dwel in a place where we may worship him purely let vs keepe y e simplicitie y t he commaundeth alloweth by his word w tout any swaruing aside from y e same how little soeuer it be For we had need to keepe our selues farre off froÌ„ al corruptions if we be determined to obey our God And why so For mans heart is a dreadful gulfe And again euery maÌ„ drawes his neighbor into error after him Therefore it is like an endlesse maze wherof there is no way out again vnlesse y e thing be obserued that is spoken here namely that men do not what euery man thinks good in his owne eyes And let vs note also y t by this saying al our intentes as men terme them are condemned though they seeme neuer so good to our selues For we be no competent Iudges God must tell vs what is good if we on our side find any apparant reasoÌ„ it is altogether but smoke So then for as much as God in this place setteth his own word and y e testimony of his will directly against all our deuotions and al that euer seemeth good to vs let vs assure our selues that it is not lawfull for vs to followe whatsoeuer we think good For al that is nothing worth but al y e seruice that wee do vnto god must be grounded vpon his word his infallible truth Without y t we doe but build in the aire that is to say all that euer we do is but dreaming Now Moses addeth y e same things again which he had spokeÌ„ concerning Sacrifices Burnt offerings freewill offerings vowes tenthes namely that all those things must be done paide in the place that God had chosen out of one of their tribes This thing was not so soone performed as I haue shewed heretofore And y e reason is for y t god inteÌ„ded to proue his peoples patience also for y t y e people were not worthy y t God shold stablish the order at the first in such sort as he had promised it And that is a thing well worthy to be marked For we see y t gods gracious gifts are oftentimes long in comming And yet God saith ye shal no sooner haue spoken but I will be ready to succour you yea my hand shal be stretched out to helpe you before your words be out of your mouths So doth God promise yet nothwithstanding he suffereth vs to linger And why Bicause we haue hindered the course of his grace by our vnbeleefe and we be so rechles that hee maketh no haste to come vnto vs bicause we for our part come not to him but w t great hardnesse as it were limping Yet notw tstanding he doth alwâ—ies surmount all our vices w t his infinite goodnesse as it came to passe in y t which Moses
worse than madde if wee proceede on still What excuse will there bee for vs when God shal haue shewed vs the ditche and bidden vs beware that wee fall not into it and yet we bee so wilful in wickednesse that he cannot winne so much at our handes as to make vs turne backe againe from it Moreouer wee see by this text that it is but a simple shift to say Other men doe so as well as I and yet a greate number of sillie soules beguile themselues with it euen at this day If a man warne the Papistes of their superstitions to bring them to Gods trueth O say they I am not alone there be many others in the worlde They beare themselues in hand that they may by and by disappoint God with the multitude of their partakers But Moses telleth vs heere that all shall bee tyed together in one bundle and one of them shall not helpe to acquite another or to diminishe anothers fault but that all of them shall bee rooted out together according to this saying of our Lorde Iesus Christ Mat 15.14 Luke 6.39 If the blinde leade the blinde they shall both fall into the ditche What shall I haue gained by it when a great number of people shall haue perished with mee Then let vs not thinke our faults the lighter for the greatenes of the number of them that offende with vs but rather let vs marke on the contrarie parte that there is not a worse thing than euill custome and it is the thing that wee had neede to beware of as long as wee liue in this worlde For wee see verie fewe of that sort of men which guide vs the right way but on the contrarie part the multitude is infinite of those that thrust vs out of the way so as if wee leane vnto men wee shall scarsely finde one among a hundred which walketh aright but all of them doe go astray Also when the Prophet Esaie speaketh of the disorders that reigned eueriewhere Esa. 56.11 hee saieth no more but that euerie man had turned aside after his owne wayes Whereby hee doeth vs to vnderstande that we neede not to be beguiled by others for euerie of vs beguileth himselfe too much Therefore when men followe their owne imaginations then are they quite and cleane out of the way of saluation And sith it is so that we shal finde verie few that can amend vs and all the rest doe but draw vnto euill what shall become of vs if we grounde our selues vpon custome If wee say O there be thus many and thus many that take this or that to be good yea but God misliketh it and it makes no matter what men doe for wee see they bee all giuen to naughtinesse and are corrupted in their vnderstanding Againe their hearts are ful of malice so as they dragge cleane backe from that which God hath shewed them And if wee alledge It is not nowalate that this thing came vp it hath beene vsed of custome in all ages long agoe verily it is all one as if wee shoulde say the worlde is hardened in naughtinesse But yet hath it not gotten so sure holde that it can displace God from being Iudge that he shoulde not condemne them as they deserue And therfore let vs marke wel howe it is shewed vs here that if we followe the steppes of such as haue gone astray when God hath punished them wee also must come to account after them Yea and wee deserue double punishment when wee fare not the better by the corrections that God hath shewed vnto vs for it is all one as if we resisted him wilfully The matter in effect which wee haue to gather vppon this saying where Moses speaketh of the snares that are laide for vs is that when our Lorde hath once warned vs and we haue seene the verie examples themselues before our eyes we should set our minds vpon them that wee intangled not our selues in the curse that is prepared for the despisers of Gods word And it is saide further that men shoulde not inquire after their gods Heereby hee doeth vs to vnderstande that men are oftentimes turned away from well doing by their foolish curiositie For when wee bee once instructed in the pure simplicitie of Gods worde if wee holde our mindes imprisoned that is to say if wee holde our selues contented with Gods trueth then are wee sure that our Lorde will confirme vs more and more so as though all the worlde were on a broyle yet shoulde wee bee knitte still in good agreement of faith But our wittes are so fickle that they bee alwayes rouing wee cannot holde our selues from inquiring of this and that not for any benefite that wee reape by it for wee wote not what is the reason thereof but yet our desirousnesse so tickleth vs and so prouoketh vs that wee cannot holde our selues in quiet to say let vs obey our God Therefore Moses meant plainely to condemne the vice that reigneth ouermuch in men and is too deepe rooted in their nature which is that in steede of sobernesse to holde our selues in simple obedience to Gods worde wee bee continually turmoyled with vaine fancies and all our seeking is who did this and who did that that wee might bee cunning in iudging thereof As for example wee see a great sort that woulde faine knowe al the Religions of the worlde And to what ende It seemeth to them that they bee not sure of the Christian faith vnlesse they knowe Machomets Alcoran and al the diuelishnesse that hath reigned among the Paynims and Papistes and haue their heads full stuffed and besotted with all the dotages of the Iewes Thus doe they play the beastes through their wicked curiositie and it appeareth well that there hath beene nothing in them but vtter vanitie and hypocrisie Wherfore according to that which Moses hath declared heere let vs learne not to be too inquisitiue of the thinges that are not good for vs. Wee see that euen in reading Gods worde 1. 〈…〉 〈…〉 wee must vse this modestie of forbearing to seeke thinges needelesse which serue not to edifying what will come of it if wee disguise Gods worde by ripping vp the thinges which cannot but infect our mindes and corrupt them and turne them from the pure trueth True it is that such as are to make warres are faine to be inquisitiue of the force and policy of their enemies that they may beware of them but when wee be so eager that without any occasion or neede wee will needes knowe that which doeth not touch vs nor concerne vs is it not a tempting of God is it not a casting of our selues into the snares which wee see that Sathan hath laide for vs Therefore when men haue beene taught the Gospell purely let them abide quietly therein let them bee contented with this that they are approued of God who cannot deceiue them and let them refuse all manner of trumperies which can serue to no purpose but
or take so highly vppon them it is all one as if they bereaued God of the title of Sauiour and Iudge For if hee be not the onely Lawemaker Saint Iames concludeth that he is not the onely Iudge nor the partie that hath power alone to condemne vs or to saue vs. And what a presumption is it that the creature should proceede so farre as to father our saluation vppon wretched carkesses and earthwoormes which is to be fathered alonely vppon God So then let vs marke well that whereas Moses hath tolde vs heere that it is not Lawefull for vs to adde any whit to the thinges that God commaundeth in his Lawe thereby hee condemneth all the deuotions that euer were inuented by the world It will seeme strange why God hath so streitly forbidden men to adde any thing to his Lawe but ought not the reasons to suffice which I will aleadge Verily the world condemneth it selfe by his owne mouth Hath this prouerb bin inuented in our time Hath it not bin euer a common saying among the Papists to say Thou art the deuils seruant for thou doest more than thou art bidden This manner of speech hath bin vsed a hundred yere before we were borne It hath bin a common by word And what haue the Papists done They haue let the commaundementes of God alone to runne gadding after their owne inuentions and gewgawes And yet neuerthelesse they say dayly still Thou art the deuils seruaunt If a Master bee angrie with his seruaunt for leauing the thing vndoone which he had commaunded him to do the thing which he had conceiued in his owne imagination and he thinketh to content his Maister in saying I haue done better than you were aware of thou art the diuels seruant wil his Master say for thou hast done more than was commaunded thee And I pray thee what art thou Thou doest the lyke to God For thou wilt needes serue him after thine owne fashion without regard what he hath commaunded thee And therefore let vs beare in minde that forasmuch as GOD is robbed of his honor and the creatures set themselues in his iudgement seate when they take vppon them to make Lawes for the stablishing of a spiritual gouernment God declareth that he wil take horrible vengeance of it Esa. 29.14 deale terribly with them And why so Euen because they haue serued him after the commaundementes of men and not held themselues to his single worde and therefore hee will blind the wisest of them so as they shall be destitute of all reason and become so brutish that they shal not be able to discerne any thing at all Is not this enough to make the hayre stand vp vppon our head What is to bee done then Let vs followe this saying 1. Sa. 15. â—â— That obedience is better than sacrifice Loe here a sentence that needeth no glose The Papistes shew themselues to be farre past shame in these dayes in that they will needes maintaine the tyrannie of that idoll and still continue in their wilfulnesse of folowing their owne fond deuotions which haue not any foundation in Gods word Behold our Lord requireth but obedience that is to say that men shoulde submit themselues to his trueth and be contented with that which he commaundeth And the declaration hereof is deliuered vs here by Moses in two wordes that is to wit that they shoulde neither ad nor diminish aught at all in Gods worde but that when God speaketh they should receiue his sayinges with quiet obedience saying Yea Lord all this is iust and rightfull there is not any thing to bee gainsayed in any one poynt Againe thou Lord hast set vs boundes within the which it behoueth vs to holde our selues and not presume to say this is good or I will doe this more than is commaunded me No but wee must assure our selues that our true wisedome and perfect soundnesse is to submit our selues meekely to thy word If wee haue that let vs not doubt but that God alloweth our whole lyfe And if wee swarâ—e neuer so little from it wee shall not onely bee vtterly mislyked of him but also prouoke his vengeance against vs. But now let vs kneele down in the presence of our good God with acknowledgement of our faultes praying him to make vs to perceiue theÌ„ better so as it may bring vs to a true and liuely repentance And because wee bee so much inclined to followe our owne inuentions it may please him not to suffer such hardnesse of heart in vs as may make vs to turne away from his commandemeÌ„ts but rather that euery one may submit our selues to his word and frame our selues wholy thereafter that being voyde of all ouerweening of our owne wit and discretion we may suffer our selues to bee guided gouerned by his hand and specially that when he sendeth vs preachers to shew vs his wil hee vouchsafe vs such grace as wee may submit our selues thereunto so as wee may not onely receiue his word when it is preached by the voyce of men but also haue it written in our heartes by his holy Ghoste That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Fryday the xj of October 1555. The Lxxxvi Sermon which is the first vpon the thirteenth Chapter IF there rise vp among you a Prophet that is a dreamer of dreames which giueth the signe or a myracle 2 And the signe or myracle which hee hath tolde thee commeth to passe and he say vnto thee let vs walke after other Gods which you haue not knowen and let vs serue them 3 Thou shalt not hearken to the words of that Prophet or dreamer of dreames For the Lord your God trieth you to weete if you loue the Lorde your God with all your heart and with all your soule HEERE god sheweth what steadfastnesse of faith ought to bee in those y t haue bin taught by his word namely eueÌ„ such as may bee able to withstaÌ„d all the lyes and sleightes of Satan so as they bee not hindered by any false doctrines or errors but may continue alwayes in the trueth For if wee receiued his worde when it is preached vnto vs and yet it had no hold in vs but that wee should turne aside from that which we had learned as soone as we perceiued any thing to the contrary what a thing were it It is sayd that faith must be the victorie whereby to ouercome the whole worlde â— Iohn 5.4 for so doth Saint Iohn speake thereof in his first Epistle And if wee yeelde to euery winde so as euery blaste of vntrueth is enough to withdrawe vs from GOD our faith will soone bee ouercome and where is then our victorie Therefore let vs marke that when GOD graunteth vs the grace to bee taught by his worde it is not onely to the end wee shoulde learne the thinges that are spoken and beare them in minde for a while
bâ—t also to the ende wee shoulde staye vppon them and bee so grounded vppon them that if all the troubles of the worlde shoulde rise vp against vs wee shoulde still holde our owne and continue stedfast and inuincible If this were sayd to the people of olde time which had not so large instruction by a great deale as wee haue much more dooth it belong to vs nowadayes God gaue the Iewes sufficient instruction so farre foorth as was requisite for their welfare That is true but yet did he teach them vnder shadowes and figures which maner of teaching was darkesome in comparison of that which we haue nowadayes For in the Gospell we haue the sunne of righteousnesse shining as it were at nooneday Mal. 4.2 So then Gods worde must serue vs not onely to shewe vs the right way but also to inable vs to withstand all the temptations of Satan and his vpholders We must say I be so armed as we may fight and put backe all errors and falsehood so as after we haue once knowen God we may stick to him stedfastly to the vttermost And that is the cause why Saint Paul treating of the vse of the Gospell Eph. 4.14 sayth that we must not be lyke little babes which are drawen too and fro so as we should no sooner see any trifling toye to beguile vs but we should by and by be gadding after it and what a thing were that But we must sayth he be so setled in the fayth that if there come any cousiners that goe about to leade vs by craft and to deceiue vs wee may bee fenced against them and not bee shaken by them ouersoone True it is that we must needes haue a begetting in our Lord Iesus Christ and that at the first our faith may be so weake that we shall be lyke little babes But we must growe still and dayly gather new strength vntil we come to mans estate that we be perfect to meete with our Lord Iesus Christ. Thus yee see what force the doctrine of trueth ought to haue when it is taught vs. That is to wit we must not onely count it good in consenting to it but also be so well assured of it that the diuell doe what he can may not be able to remoue vs by reason of the certeintie which wee haue whereby wee bee inabled to beate backe whatsoeuer shall be set against vs. And doubtlesse wee see by the example of our Lorde Iesus Christ that such as haue bin faithfully taught may well repulse all the wiles of Satan Matt 4.7 For when Iesus Christ was tempted wherewith armed he himselfe but with the holy Scripture Wee see that if there rise vp neuer so many false Prophets among vs yet if wee be throughly well grounded in faith setled in it as we ought to be we shal coÌ„tinue stedfast the diuell shall win nothing at our handes True it is that now then we shal find some impedimeÌ„ts for Gods seruauntes shall bee sure of trouble that serueth to humble theÌ„ but yet whatsoeuer it be their faith is alwayes the better prooued by errors heresies such other lyke thinges whereby our Lord sheweth that we haue profited well in his schoole that wee can neuer be led away vnto wickednesse whatsoeuer betideth Also we heare what Saint Paul sayth when hee armeth vs against all spirituall battels that may befall vs Eph. 6.12 16.17 hee giueth vs the sword of Gods word hee deliuereth vs the Shield of faith and hee giueth vs the helmette of hope And thereupon hee inferreth that wee shall not onely be inabled to withstand all the assaultes that Satan can make vppon vs but also bee defended from his fiery dartes when there is no lykelyhoode for vs to escape from his subtleties Now therefore whensoeuer the Gospell is preached vnto vs or that wee reade the holy scripture let vs learne not onely to receiue the thinges as true which are told vs out of the mouth of God but also to bee so fully resolued of them in our selues as we may not be trayned vnto wickednesse nor turned aside from the right way when the diuell stirreth vp any heresies And so ye see what is told vs in this text For our Lord thinkes it not enough that the faithfull should serue him and hold them to his trueth when they bee in quiet without temptation but also hee will haue them to yeeld such trust vnto his worde that if the diuell fall to sowing of his darnell to marre al and wicked men rise vp to deface the truth by al the meanes they can and to turne it into lyes such as haue learned what the true religion meaneth should not change nor be fickle and vnconstant but shewe that the thinges which they know are of God and an abiding trueth so as it is not for men to swarue or start from them in any wise Now theÌ„ let vs beare this warning wel in mind and euery of vs examine himselfe and when we haue once vnderstoode y e things y t haue bin told vs and are necessary to our saluation let vs not imagine our selues to haue a perfect and right faith as is requisite vnlesse wee bee so constant and fully resolued in the thinges that our Lorde hath shewed vs that we abide by it and followe our course still whatsoeuer come of it For whosoeuer fleeteth or starteth aside at euery matter sheweth that hee neuer knewe Iesus Christ as hee ought to doe And therefore Saint Paul in another place vseth two similitudes to shewe of what force Gods word ought to bee with vs to hold vs fast vnto him in his obedience Hee saith that wee must be throughly grounded and rooted For many haue a kinde of faith but that is but in outward shewe and appearaunce as for inwardly it hath no liuely nor deepe roote For if a man haue but a faire braunch couered with flowers to what purpose is that One blast of wind will deface it But if a tree bee well planted the roote of it will hold it fast in the middest of all stormes Euen so must wee bee rooted in our Lorde Iesus Christ and we must be throughly well grounded vppon him so as men may perceiue not onely that wee haue knowledge but also that our heartes doe yeeld record of our playne dealing And marke here the cause why so many men are so greatly hindered and indeuour no further but to purchase themselues credit among men When they come to a Sermon where the Gospell is preached for the most part they thinke they haue well profited when they can skill to talke of it and there are very feawe that haue a care to be so grounded in it as to lay it vp in their hartes that GOD may be witnesse of it there are very fewe that indeuour to atteine to that steddinesse And therefore doth God abhorre that foolish vaine gloriousnesse wherethrough men seeke but onely to win themselues
estimation by setting a faire face and countenaunce vppon the matter And therefore let vs marke in feawe wordes that Gods word ought to serue vs to dubble purpose First to teach vs his will that wee may submit our selues simply vnto it so that when wee haue the grace giuen vs to haue the doctrine purely taught vs then euery of vs should agree thereunto and hearken to the voyce of our sheepheard and followe whatsoeuer is tolde vs without gainesaying The thing which wee must doe when wee haue order in the Church so as there be no sectes nor troubles in it but Gods trueth is purely preached is that there must bee true concorde and brotherly loue among vs to answere our God all with one hart and one mouth that his trueth may be aduaunced among vs. The second vse thereof is that when it falleth out that Satan indeuoreth to turne vs away and there spring vp heresies false doctrines and errors among vs wee must withstand all such things and shew that Gods trueth is strong enough to hold vs still vnto him according to my former saying that our faith must get the vpper hand of all the world so as wee bee starke deafe in hearkening to any of all the wiles that are put to vs to intice vs from GOD and his pure trueth Thus yee see in effect what is told vs in this text And let vs marke well Moseses maner of speache If a prophet steppe vp among you sayth he Hereby hee sheweth that wee must not onely withstand the open enemies that fight against Gods word and pretend not at all to bee of his flocke or to haue any partnership or neighborhoode with vs but also resist our homebred battels insomuch that if there rise vp any deceiuer among our selues that is to say if any such as maketh pretence to be of the fellowship of the faithfull and to be as it were of the very household of faith step vp we must not bee troubled at it out of measure And that is well worthie to be noted for if the christian faith be impugned by the wicked which pretend not to come vnto God as by the Turkes Paynims and Iewes so as they blaspheme with open mouth forasmuch as they be vtterly cut off from the Church lyke rotten members their resisting of the Gospell and their striuing to abolishe the Christian religion is no great woonder to vs. For why Wee be as it were hardened with such examples Therfore when the opē enemies set themselues against God his word it is a tēptation that will easily bee ouercome But when those that are knitte vnto vs and are as it were of our owne bodie doe fall to tearing of the vnitie of our faith in peeces to peruert Gods trueth and to marre it in such wise as it shoulde bee disfigured that is such a perplexitie and griefe to vs as wee wote not where to become And that is the thing that troubleth so many simple folkes nowadayes What shall wee doe say they For wee see so much disputing in the Church and so greate diuersitie of opinions that it were better to aske no question of any thing insomuch that a great number become carelesse for feare to bee intangled in wicked matters and to bee beguyled and therefore they let all alone and will not in any wise come neere vnto God Wee see a greate sorte of men of that stampe Othersome let loose the raynes of the brydle and take libertie to maintaine one while one mans saying and another while another mans and are neuer fully persuaded of any thing but are in one mynde to day and in another minde to morrowe and chaunge at euery minute of an houre Wee see a number of wild heades nowadayes which haue no stay at all but thinke that all thinges are lawfull And why For I see there are diuerse opinions say they But such men do shewe that they neuer tasted what Gods trueth is The first sort doe well bewray a cursed vnbeleefe For our Lorde promiseth that such as seeke him with a lowly heart shall not be disappointed but hee will shewe him selfe to them Esa. 45.19 Matt. 7.7 Luke 11.19 Let vs knocke and the doore shal be opened If wee desire reuerently to be guided by God surely he will not faile vs. Let vs distrust our owne infirmitie and rudenesse and our Lorde will give vs the spirite of discretion so as wee shall not bee beguyled To be short this saying of Saint Paul which I haue alleaged alreadie heretofore shall euer be perfourmed ◠Cor. 11.19 namely that heresies shall turne to the true tryall of our faith and not bee able to ouerthrowe it For as touching those that are so fleeting without cause they shewe that there was nothing in them but a false pretence and that they did but play the hypocrites in making a countenance to sticke to Gods trueth for had they beene well rooted in it as I sayde they woulde haue continued stedfast in it still To conclude let such examples prouoke vs to put this lesson the better in vre And when wee see the troubles that are nowadays in the world let vs not be ouercome by them neither let our faith be defaced But the more the diuel laboureth and inforceth himselfe to vndo it the more let it aduaunce it selfe and get the vpper hande of such assaultes And when wee see false prophets step vp among vs let vs not ceasse to yeeld this honour still to God that wee hold our selues to his word and start not from it by any means And very necessitie constraines vs to it in these dayes because wee see that such as call themselues Christians and take that title most vppon them are the worst enemies of God that a man can finde For the Turkes Iewes are not more fierie and venemous at this day against God to deface the whole doctrine of saluation than are the Papistes And therefore let vs arme our selues with the warning that is giuen vs heere which is that when wee see false prophets step vp in the sheepefold and in the middes of Gods house yet notwithstanding wee must not faile to hold on stil nor make a stumbling blocke of it to step aside or start away but ouergo it through the power of faith Yea and to come yet neerer the matter when wee see these varlets that had pretended to be at oddes with the Papistes and had mingled themselues among vs do thereupō fall to inuenting of false opinions let vs not bee ouermuch amazed for all that True it is that wee be not senselesse that we haue neede to be waked but yet must wee alwayes conclude thus with our selues How nowe Our Lord hath beene so gratious to vs as to open his owne holy mouth to giue vs the certeintie of faith by his Gospel and shall wee nowe turne away at euery push After that manner say I must wee withstande all the temptations that may befall vs when deceiuers
bodie taketh and receiueth vs for his owne But if wee hearken to the lyes and trumperies that are brought vnto vs and wee refuse not to learne what Darnell is it is an euill signe and wee bee corrupted alreadie And therefore let vs beare well in minde that wee ought so little to consent â—o false prophets as wee shoulde not in any wise giue eare vnto them but shunne them a farre off as soone as wee perceiue that they goe about to deceiue vs and to entyce vs to naughtinesse And to say the trueth this cursed curiositie hath beene the cause of many mennes destruction For it seemeth to many high minded persons that all thinges should passe the tryall of their wit and that when they haue sifted things after their owne imagination they may followe whatsoeuer they themselues thinke good for they bee able ynough to discerne the trueth of all thinges But when our Lorde findeth such ouerboldnesse in them hee putteth them to confusion The trueth is that they would so inquire of all things as nothing might escape them in so much as they could finde in their hearts to mingle Mahomets Alcoran and all the dotages of the Heathen and all the superstitions of the Papists with the purenesse of y e Gospell and to make a medly of them that wheÌ„ they had well clowted them together in their owne brayne they might saye This is the thing that is good But our Lorde as I saide afore cannot abyde that men shoulde trust so to their owne wittes And againe on the other side hee cannot abide such iniurie to bee done to his worde as that it shoulde bee matched with the wyles of Satan so as it might bee sayde now will I choose what liketh mee best It is too high a mounting for men to make themselues iudges and vmpers of Gods trueth which the Angels do honour with all reuerence Needes therefore must such men fall into horrible destruction And therfore let vs beware that wee brydle our selues so as our mindes wander not out into fond curiositie And as soone as wee perceiue that y e diuel goes about to falsifie Gods pure trueth let vs stop our eares and not harken to any such thing but vtterly abhorre it Now moreouer Moses sayth That although the false prophets shewe some signe or myracle the same commeth to passe yet must not men giue eare vnto theÌ„ Here he sheweth that we must haue such constaÌ„cie and stedfastnesse in our faith as it may not bee ouerthrowen though there bee neuer so great occasion of stumbling As for example if there bee such an illusion of Satan that a false-prophet say vnto vs such a thing shall come to passe and it commeth to passe in deede then are wee at our wittes end and it is ynough to ouerthrowe our whole building though it were neuer so well builded vnlesse God worke on our side aboue the power of mans abilitie But yet howsoeuer the world go Gods trueth must be of such force with vs as to holde vs backe against al such temptation so as if the diuel bring any illusion he may not gaine any thing at our handes nor preuaile against vs. And let vs marke that before that Moses saith so he giueth vs a sure declaration of false prophets that is to say of such as go about to turne vs from the true God whome were haue once knowen and would wrap vs in wicked superstitions wherin there is no reason If any such thing befall vs no maruel though our Lorde will haue vs to resist all that euer the diuel putteth to vs to bleare our eyes withal yea euen though there bee false miracles in so much that although all that the false prophet or deceiuer foretelleth do come to passe yet must wee not be led away by it We see then in effect what the meaning of Moses is that we must be so well fenced by gods worde that although the diuell rush against vs with neuer so great violence and worke all the meanes he can to beguyle vs yet we must not be ouercome but our faith must be as a wel garded fortresse that notwithstanding any assault or any battrie made against vs yet it may warde all blowes and bee able to saue it selfe from beeing vanquished by any enemies And now let vs marke that if God sende such false miracles it is not to intrap those that are his but to punish such as haue not beleeued the Gospel 2. Thes. 2.12 as Saint Paul speaketh thereof in the seconde to the Thessalonians And therefore doth Moses also adde Then is it Gods will to try thee whether thou louest him with all thy heart all thy soule or no. It is a saying that deserueth to be wel marked For first Moses doeth vs to vnderstande that such thinges happen not without the ordinance of God and secondly hee sheweth the ende or reason wherefore namely that the faithfull may haue wherewith to bee confirmed knowing well that God will giue them constancie to holde out though the temptation be neuer so rough and violent Those are the two thinges which wee haue to remember here First it is sayd God tryeth thee Hereby hee sheweth that Satan hath no power ouer vs nor can sowe any wicked weedes further foorth than God giueth him leaue And that is a verie needefull thing for vs to marke For were wee perswaded that the doore were open for Satan and that all errours might spring vp at all aduenture and that God ouer ruled them not alas what a thing were it For wee see howe mad the diuel is to ouerthrowe all trueth wee see with what furie hee goes to worke when hee is to fight against the kingdome of our Lorde Iesus Christ and we see what spite hee beareth to our saluation And therefore things would go too much to hauocke if God wrought not to hinder Satan of his full scope that hee might not set vp his lyes among vs. Wherefore let vs vnderstande that whensoeuer there is any trouble diuision or diuersitie of opinion in the Church the same happeneth not at all aduenture but God worketh from aboue and ouerruleth the whole matter according to this protestation of Moses Thy God tryeth thee Yee see then that by knowing that God holdeth vs vnder his hande wee bee assured that no errours or abuses can haue accesse vnto vs vnlesse so farre foorth as our Lorde giue them accesse And marke it for a speciall point to the ende wee thinke not that the diuel reigneth at his owne pleasure and doeth all thinges as it were whether God will or no for hee must bee faine to haue leaue of his master And nowe let vs come to that which Moses addeth concerning the ende and reason why God doeth it For wee may thinke it strange What That God shoulde trye vs That errors shoulde bee saide to come so of God Then is hee the author of lying Againe doeth God stirre vp the diuell vnto euill Then might wee
knowledge of y e Gospell And in deede according heereunto it is sayde in the Psalme that kinges shall come to submitte themselues to him that was to bee sent to be the redeemer Psa. 72.10.11 â— 13â— 4 Esa. 49.7.23 And againe that they shal be as foster fathers to the Churche and that Queenes shall giue her sucke that is to saye that such as haue the sworde of Iustice in their hande shall take Gods Churche into their protection to mainteine it in the pure doctrine and in the same Religion that is set downe in Gods worde Sith it is so it is to be concluded not onely that it is Lawefull for all Kinges and Magistrates to punish heretikes and such as haue peruerted the pure trueth but also that they be bounde to doe it and that they misbehaue themselues towardes GOD if they suffer errours to roust without redresse and employ not their whole power to shewe a greater zeale in that behalfe than in all other thinges For is it reason that he which sitteth in the seate of Iustice shoulde punishe a theefe for doing wrong but to the valewe of fiue shillinges and in the meane while let a traytour to GOD goe vnpunished Gods name is thereby blasphemed 2. Cor. 3.18 his trueth whiche is his image is trampled vnder foote and it is much more than if a man should rende some princes Cotearmour in peeces In so dooing the liuing image of GOD is skorned and as it were spitted at and the saluation of mennes soules hindered and shall the Magistrates sit still at it like ydolles They must punish a theefe for the valewe of fifteene pence and beholde this is such a traytour as goeth about to confounde heauen and earth together and must the same go vnpunished What a dealing were that Doeth not euen nature teache what is to be doone in this behalfe And as for those that say that we should let the euill weedes growe still doe they not shewe themselues to be growen out of kinde like monsters and that they bee more intollerable than if they were starke madde For it shoulde seeme that their meaning is to defie the whole order of nature and men see that they not onely speake against GOD but also poyson mennes soules and bewray themselues not to haue one droppe of setled discretion Nowe then let vs marke that sith God hath declared that in the reigne of his Sonne euen kinges shoulde bee called to the knowledge of the trueth and become a parte of his Church It behoueth them to giue example to their people and it is good reason that they shoulde employ their whole power and authoritie to maintaine the good doctrine and to cause GOD to be honored and serued and to driue away all ydolatrie and superstition and to see that it bee not Lawefull for anie man to spewe out blasphemies agaynst GOD. That is the thing which we haue to marke vpon this place And whereas it is alleadged that Iesus Christ vsed not the materiall sworde to aduaunce his doctrine withall that is true and wee also bring not the sworde in our hande into the pulpit to prooue the things that wee preache But lette vs learne to put a difference betweene offices and let vs consider howe our Lorde Iesus Christe came to preache his worde when hee woulde that such as receiue it should euerie man in his owne state and calling followe whatsoeuer is ordeined for him Nowe it is true that in the time of our Lorde Iesus Christ the great men of the worlde claue not to the Gospell no more than we see them doe yet still at this day but the little ones and weakâ—linges were faine to be chosen thereby to beate downe the pride of the worlde as Saint Paule auoweth in the first to the Corinthians Ye see sayeth he that there bee not many noble men 1. Cor. 1.26 men of power or wise men among you And why For men are but too much giuen to the aduauncing of themselues and if God had begunne at the great ones the litle ones shoulde haue seemed as nothing But God ment to beate downe all pride that men might learne to chalendge nothing to themselues Notwithstanding howesoeuer the case stand when the great ones are called to the seruice of God then must they imploy theÌ„selues in the thinges that belong to their charge For the thinges that I alleadged out of Esay Dauid and diuerse other Psalmes belong to the reigne of our Lorde Iesus Christ and to the state of the Christian Church Therefore must we needes conclude that our Lorde will haue Princes and magistrates to vse the sworde that is giuen them to the mainteynaunce of his honour and of the vnitie of faith and good agreement so as if any man rayse vp trouble or goe about to sowe darnell he may be rooted out But is not that punishment too rigorous Yes for some will well ynough graunt as constrained thereunto that it is good that heresies shoulde be repressed but that it were too great an extremitie to proceede so farre as to punishe them with death Yea but as I sayde afore wee must esteeme Gods honour as it deserueth For if wee woulde that deceiuers shoulde be reprooued so as they might not haue their mouthes open and yet that they shoulde not bee vtterly suppressed as were requisite it were all one as if we shoulde say In deede we ought to please God but as for to put a man to death for blaspheming him what a thing were that Loe at what point we be Bet God for all that will not faile to be had in estimation as I sayde afore yea and that to our cost if wee goe that way to worke For the very cause in deede why we see the worlde infected with so many troubles and errours is our lasines in that wee haue neither zeale nor disposition to beate downe the leasinges of Satan Nay rather which worse is there are a great number which maintaine them willingly And yet in the meane while men crye out that all thinges are confounded that all thinges goe to hauocke and that there are so greate troubles as is pitie to beholde And what is the cause thereof Euen the princes that are willing to maintaine errours and further them by all meanes they can so as it may seeme that they bee of Satans setting vp as it were to vpholde his part against God and his worde Their people likewise desire nothing so much as to be fedde with lyes that is al their seeking and God sendeth it them For as I haue shewed afore it is a iust rewarde for them Why then should men cry alas or why should they be greeued at the matter when all men both great and small seeke the vtter defacing of Gods trueth and to giue scope to all manner of leasinges Therefore let vs learne in any wise to haue the zeale and affectioÌ„ which our Lorde commaundeth vs or else it wil come to passe the heresies
that order obserued among those that are his Marke that for one point And herewithall it behoueth vs to consider of whome hee speaketh Hee sayeth not onely if a man goe about to abolish all religion as wee see some worldlings doe which coulde finde in their heartes like a sort of dogges and swyne that men shoulde make a mockerie of all the seruice of God hee speaketh not of such kinde of men But his saying is if a man go about by superstitious meanes to turne thee from mee to the seruing of ydolles although it bee of the gods that are moste renowmed in the worlde in the seruing and worshipping of whome the people that are about thee doe thinke themselues to do well If any man labour to turne thee from my worde to make thee followe after those gods let him bee rooted out Nowe then wee see that God punisheth not onely those that woulde abolish all religion but also those that woulde corrupt his trueth And therefore for the better vnderstanding of this lawe that is giuen vs heere let vs marke at a worde that it is not for vs to saye There is no God it is but folly for men to trouble themselues about any deuotion for wee shall gaine nothing by it but wee must consider that if a man bee neuer so deuout and thinke to doo neuer so well yet if hee turne himselfe to the superstitions of the Heathen like a renegate and knowe not the true God hee is condemned And it is a distinction which wee ought to beare well in minde For our Lorde sheweth vs that hee will haue vs to bee contented with his worde and to rest wholly vppon it that wee may bee brydled by it and not attempt to alter any thing seeing hee hath once declared with his owne mouth what hee alloweth And hee sayeth expressely the gods which neither thou nor thy fathers haue knowen By this saying hee doeth vs to vnderstande that it behooueth vs to bee well assured of our religion For to put a man to death without hauing knowen which is the true God were but a frantike zeale as wee see the Papistes doe at this day and the Heathen haue beene wont to doe at all times yea and euen the Iewes also who haue put this lawe in execution howbeit a misse against the prophets And vnder the same pretence were our Lorde Iesus and his Apostles driuen to suffer persecution As for the Heathen when they made lawes for the obseruing of the manner of religion that was stablished among them they had a good grounde and foundation for the thing they did For it is not ynough for Magistrates to make lawes to represse robberies murther and violence but they knewe also howe it was meete that God should haue the forehande Nowe if nature taught them so much what excuse will there bee for vs that professe Christianitie if we say it is ynough for men to represse robberies aduowtries murthers and other such violent and outragious dooings that tende to the hurt of priuate persons and in the meane while make none account of God What a dealing were that The Heathen then had a good grounde in that they knewe that in a well ordered Common weale religion ought to bee obserued and that if any man attempted ought to the contrarie he was to be punished in so much that it was a matter of life and death among them and it was obserued throughout all the worlde in all ages The Iewes did not amisse in beeing zelous in punishing false prophets after that God had giuen them this lawe Likewise in these dayes whereas the Papistes say that Heretikes are to bee punished that is true wee confesse that they bee worthie of it But therewithal they ought to come to the poynt that is set downe heere namely that it behooueth vs to knowe which is the GOD whome wee serue and that wee bee sure that our religion is not a thing set foorth at all aduenture but that wee holde the infallible trueth of Gods owne sending and that it is preached vnto vs in his name by his authoritie so as it is hee on whome our faith is grounded It woulde become vs say I to come to that poynt But the Papistes play the beasts in that behalfe bearing themselues in hand that so they shut their eyes they may execute their rage and furie vppon innocents And after the same manner haue the Heathen ouershot themselues For because religion was to bee maintained they not discerning what they did nor perceiuing whether it was good or euill did set themselues against the seruauntes of God Likewise dealt the Iewes with the Prophets Yee see then here is a point which it standeth vs in hande to wey well all our life long and that is that wee must haue knowen the true God so as wee may iustly and without grudge of conscience condemne the errours which men woulde drawe vs to Which thing will come to passe if wee haue the light of Gods worde to shewe vs the way for thence it is that all good discretion commeth Nowe then to the intent wee may benefite our selues by this text let vs marke first of all what loue wee ought to beare to our Lord God when hee hath vttered himselfe vnto vs. Namely that wee must beware that in any wise hee may bee serued without gainsaying and that the rule which hee hath giuen vs bee vnbroken and that nothing bee chaunged in his worde but that we make much more account of the doctrine which wee haue receiued of him than of our liues And therefore let vs not bee plucked backe from the saide zeale for any worldly respect as wee see the worlde is which fauoureth more his owne fleshly affections than God But howsoeuer the case stande yet must wee fight against all impedimentes and distresses vntill the saide zeale doe get the vpper hande in vs so as wee will rather cause them to dye which seeke the defacing of the true Religion than suffer such a plague to preuaile in the Church to the infecting and marring of our selues or of any others And hereof wee may gather a good exhortation which is that when wee see Gods honour impaired any manner of way it must greeue vs at the heart according to the generally saying of the Psalme Psal. 69.10 concerning all reproches I say wee must not beare with any thing whatsoeuer it be whereby Gods honour may be impeached or defaced But what Little in deede is this doctrine imbraced nowadaies For blasphemie hath his ful scope euery where and if a body be to be reproued for so doing though a dosen persons bee at the hearing of the blasphemie yet shall not a man finde so much as one witnesse In this case God ordeyneth all both small and greate to bee his aduocates and hee will haue euery man to doe him seruice in it For it needes not to bee sayd to a man Haue a care to bewray blasphemie when ye heare it No
Esa. 45.19 nor meant to beguile men in bidding them to seeke him Then haue wee an open declaration of Gods trueth so wee obey his worde by faith and receiue it without gainsaying When wee bee at that poynt wee may well with good conscience and safetie punish such as seeke to turne vs away from the trueth But if wee be doubtfull and wauering and go to it but by weening what will come of it but that wee shall punish innocent persons as wee see the Papistes doe by persecuting our Lorde Iesus in his members It were better for them nowadayes that they killed one another without colour of iustice than to persecute the children of God after that fashion For the matter standeth not vppon the punishing of men by taking away their liues or by sheading of giltlesse bloud through wicked crueltie but vppon the making of warre against the liuing God and vpon the suffering againe of our lord Iesus Christ in his members And let vs marke that whensoeuer wee falsly pretende the name of God for a colour our fault is doubled in so abusing it and we become so much the more blame woorthie As for example when the Papistes nowadayes doe persecute the faithfull and vse such excessiue crueltie as they doe they can welynough say it is the zeale of God that driueth vs to doe it If a man haue slayne one or robbed one very well hee shal bee layde vppon the wheele And what shal bee done when Gods maiestie is defaced Shoulde the partie scape vnpunished So will they alleage Yea but first they shoulde inquire of the case For like as sometimes men punish giltlesse persons accused of false crymes so may it well bee and wee see it by experience that Martyres are persecuted in steede of heretikes Therefore were it meete to looke well to the matter But nowadayes if a man say that wee ought to call vppon none but onely God in the name of our Lorde Iesus Christ and that wee shoulde not fetche any further compasses after the imaginations of men by praying to the virgine Marie or other Saintes deceassed to bee our patrones and aduocates but that wee ought to holde our selues contented with Iesus Christ to whome that office is giuen by God his Father By and by they crye out to the fire with him And howe so It is the pure doctrine of the holy Scripture Yea but the church of Rome admitteth it not If a man say wee must worship God after a spirituall manner without making any puppets to him and that the breaking of the rule which our Lorde Iesus Christ hath giuen vs is vtter abomination out vppon it that 's a foule heresie at leastwise by the iudgement of the popedome But yet for all that the Scripture beareth it If a man say wee haue no freewill to doe good but that wee bee vtterly corrupted and that if there bee any goodnesse in vs it proceedeth of Gods meere grace and mercie so that our going forwarde towardes the marke is because wee bee renewed by his holy Ghoste and yet neuerthelesse that wee bee weake and had neede to flee continually for refuge to the forgiuenesse which GOD promiseth vs and whereby wee bee reconciled vnto him whereunto wee attaine not by our owne desertes and satisfactions but must bee faine to bee purged by the bloudshed of our Lorde Iesus Christ and by that meanes wee obtaine saluation if these thinges say I bee alleaged by and by hee must bee haled to the stake And why Because all this is condemned by their Synagogues Yea but it were meete for them that they shoulde giue eare vnto God For did hee forgo his authoritie when hee sayde that we should neither ad too nor diminish from the thinges that hee hath spoken Deut. 12.32 as wee haue seene alreadie heretofore For thereby doeth he shewe at what ende it behooueth vs to beginne Then is it a hellish kinde of dealing when men stay not vppon the thinges that GOD commaundeth and that are conteyned in his worde and yet notwithstanding doe take vppon them to burthen other men with what lawes they list If a man say that wee must serue God according to his commaundementes and not depend vpon those that take vpon theÌ„ to enioyne lawes to mens soules and that all such inuentions are foolish What Shall the traditions of our mother holy Church bee so reiected That were a deadly and intolerable cryme If a man speake of the Sacraments say that baptisme ought to be ministred in a knowen tounge that men may vnderstande to what ende our Lorde Iesus ordeyned it what fruite it yeeldeth and how to vse it a right and moreouer that men may perceiue that baptisme sendeth vs to our Lorde Iesus Christ and hath no power of it selfe further than God worketh by his holy spirite which appeareth when wee haue an eye to him that is the verie substance of baptisme and that all the trifling toyes ought to bee put away wherewith men haue mocked God to the full namely the ceremonies of their owne inuenting which are but vtter corruptions of baptisme as their spittle their salt all their other may games which they play withall If a man talke so of their stuffe he must be put to death for it out of hand And why Fye vppon him hee is a ranke heretike he is not to bee borne with Yea but they shoulde see first whether it bee an heresie or no. For by that meanes they make God him selfe an heretike for want of due examination and what a dealing is that If a man say that our Lordes supper ought to bee receiued according to the rule which hee him selfe did giue vs that is to wit that wee shoulde communicate togither so as the bread might bee a warrant to vs that wee bee truely become partakers of his bodie and the wine a warrant that wee bee partakers of his bloud and consequently that the Masse is an abhomination of the diuels owne deuising for that therein the Christian are so farre off from communicating together that one man separates himselfe from all the rest of the company beholde then must excommunication serue as a sauce for all meates Againe if a man come at Easter to receiue the Lordes supper hee must haue but a morsel and hee must holde him contented with the one halfe of it and moreouer contrarie to Christ his institution which sayes take and eate they woulde beare God in hand that he shall receiue we giue it thee say they Besides this if a man intende to bee reconciled to GOD the Masse must serue as a new sacrifice and although they say it is the same that Iesus Christ himselfe offered yet doe they oftentimes reiterate it If a man open his mâ—uth against such abhominations O that is an vntolerable cryme The aire must ring of the great outcryes that shal be made against it How now say they What ado haue wee here Hee hath spoken against the decrees of the holy
law But nowe let vs apply this to our selues For in as much as God hath gathered vs togither into his house he wil haue vs to walk more carefully and warely than the sillie ignoraunt soules that are strayed from the way of Saluation If wee say that that were too rough and seuere a dealing wee our selues are too vnthankefull It is said that we must liue as childreÌ„ of the light 1. Thess. 5.6 no maruaile it is though such as haue not learned Gods word do stut and stumble go astray for they be like blinde wretches in the darke Psal. 119.104 Eph 1.17.18 5.17 But wee haue Gods worde which is as a lampe to giue vs lyght and again we haue beene inlightened by the holy Ghost so as wee knowe the will of God And shall wee nowe runne astray as though wee had neuer knowen any good doctrine Nowe then whereas God hath tyed vs shorter than he hath tyed the ignorant if we thereupon wil needes shake off his yoke and fall to checking at him as though wee had leuer to haue the licentious libertie of the vnbeleeuers than to bee held vnder the obedience of God our father we were worthie to bee rooted out of the world For it were too great a defacing of Gods gracious goodnesse to doe so when GOD hath chosen vs to himselfe and giuen vs his badge as if hee should say I wil raigne among you let it appeare that yee haue beene in my schoole let not my shewing of my selfe to haue beene your father and Sauiour bee in vaine So then let vs marke well that whereas God calleth vs vnto him it is with this condition that wee shoulde not liue any more after the manner of the ignorant wretches which woote not howe to order their conuersation for they doe followe their owne beastly lustes It is ynough saieth Saint Peter speaking to the heathen that had beene conuerted to the beleefe of the Gospell 1. Pet. 4.3 it is ynough saith hee that yee haue done heeretofore ye haue giuen too much heede to your wicked affections already see that none of you take such licentious libertie any more but submit your selues to Gods yoke and sith it is gods wil to haue the gouernment of you suffer your selues to be guided by his hand and obey his worde in all thinges vtterly forsaking your owne wicked lustes Nowe then whereas in these dayes we see the worlde to bee altogether corrupted let vs not alledge other mens crosse dealinges in defence of our own neyther let vs make a shield of them to say why shoulde wee bee held more in awe than other men Alas is it to bee maruailed at that those shoulde goe astray which haue no lyght But seeing that GOD hath sent vs the Sonne of righteousnesse let vs assure our selues that it will bee no excuse for vs though the ignoraunt wretches doe goe astray after their owne imaginations Surely this is yll put in practise For our whole seeking nowadayes is nothing else but to heape together all the offences in the worlde to make a confused hotchpotch of them If it bee sayde that there bee a nomber of men which are giuen to fraude and guyle and are full of suttletie and deceite wee rest vppon that and are contented to counterfet their vices to alleage them in sport As for mens vertues wee let them alone and make none accounte of them but as for their vices wee make a barre of them against God O say wee ye see howe such a man doth so another doeth after that fashion this is a common custome euerywhere and wil ye haue vs to be holyer than al other men Besides this it is alledged thus also What I pray you doe not the Papistes so before vs Yes but the Papistes haue shaken off the yoke of our Lord Iesus Christ they haue withdrawen themselues from him and from his Church True it is y t they haue baptisme which is y e signe of Christianitie but they haue vtterly abolished the true vse of baptisme and we see how they haue no skil at al either of God or of his word As for our part forasmuch as we haue the Gospel and that wee are thereby conuicted y t it is Gods trueth and we be preferred before those that were at leastwise as good as we in respect of the world seeing he hath chosen vs after that fashion are we not too much to blame if wee come not to offer our selues wholly vnto him saying Lorde gouerne thou vs and let vs not looke at other mens dooings to bee caryed away by their misexample but let vs alwayes bee gathered together as it were vnder the shadowe of thy winges Thus ye see what wee haue to marke vpon this admonition of Moseses Knowe ye saith he that the Lord your God hath separated you out from all other nations of the earth After this he coÌ„meth to the tythes wherof he had spoken afore saieth Yee shall tythe the first of all your fruites which ye shall haue gathered as well of Corne Wine and Oyle as also of the first borne of all your Cattell The repetition which our Lord vseth here is not more than needeth For as we haue seene heretofore men are so wedded to their owne profit y t their duetie cannot be had at their handes but by force and they must bee faine to haue their eares beaten dayly or else if it bee possible they will doe what they can to exempt themselues from dooing their duetie specially when it commeth to the Lawe of God and to the things that he requireth at our hand for we wil be ashamed if wee yeeld not our duetie vnto men WheÌ„ a man hath misbehaued himselfe towards meÌ„ ye shal see him ashamed to lift vp his head True it is y t faults shal not faile to be committed that there wil be a thousand deuises to defraude men by theft robberie extortion and other wicked practises but yet will men alwayes looke the warelyer to themselues bicause they be restrained by shame But as for to Godward men are quite past shame and set all at randon as though they would pul out his tongue or forbid him to speake when they haue taken from him y t which belonged vnto him And so yee see what is the cause that God hath spoken so oft of tythes which he would haue offered vnto him likewise of y e first fruits I haue tolde you already y t the tythes were allotted to the Leuites bicause God reserued them to do him seruice it behoued them to liue vpon y e Altar bicause they were dedicated therunto The same reason is in force at this day towardes vs. Not that we be bound to the same maner of tything that the Iewes were furtherforoth than ciuill order requireth but that wee must alwayes come backe to this saying of Saint Paul 1. Coâ— â—â—â—14 that lyke as the Leuites â—â—â—ed vpon tythes bycause they were dedicated
into decay destruction seeing they cannot be helde back in the meane while hold you your selues to y e simplicitie of the doctrine And for this cause it is said to y e Prophet Esay Seale vp y e Testimonie of God let it be vnto you as a letter that is closed vp seeing there is nothing but vnbeliefe eueriwhere And yet for all y t ceasse not to holde you still to it quietly and obediently Now if this fel out in old time among y e Iewes needs must we find y e like nowadais as is shewed by y e Apostle in y e Epistle to the Hebrewes Hebr. 2.13 who applieth this text to y e raigne of our Lorde Iesus Christ to y e state of y e Christian Church Then if they which were desirous to haue serued God purely were abhorred that not of y e heathen but of such as named themselues the Church of God it becōmeth vs nowadayes to beare it patiently if y e world not only looke awry vpon vs but also hold vs for accursed Yet notw tstanding we may wel defie y e Papists w t all their pride and diuelish ouerweening sith we see them to be backsliders to haue forsaken God as much as in thē lieth to haue renoūced their baptisme Let vs learn to hold our selues to y e law And although Gods trueth be not receiued yet let vs keepe it stil as a letter closed vp as a treasure laid vp in store And when we see all other men wander away some after superstitiōs some after errors let vs assure our selues y t the way is infallible so we hearken to our God and indeuour to behaue our selues according to his wil we cānot misse the way it is so certain as Moses saith hereafter This is y e way Deut 30.19 Esa. 30.24 walk therin But for the better vnderstanding hereof let vs marke the words y t are set down here The people saith he whose land you must possesse are imbrued w t many lyes abuses but you shall not do so especially if wee wil be taken for Gods flock accounted for his houshold folke we must be separated from al the rest of y e world Let vs learn then y t our faith must not wauer nor wāder after our eyes but we must settle our sight al our senses vpon that which God telleth vs. Though we saw a thousād stumblingblocks to dazle our eies w tall yea to put vs to trouble yet must we yeeld such authoritie to Gods word y t it may hold vs still in awe They then y t run gadding at y e sight of this example or that example do well shew that they were neuer throughly grounded vpon y e word of God And therefore this saying is of great importance whē God setteth the things which he vttereth w t his mouth as a counterpeise against all things y t are to be seene in y e world As if he should say Must I be laid in y e balance against men y t when I haue cōmanded them to demeane thēselues thus or thus my authoritie should bee diminished and doubted of it might come in question whether my word ought to take place or no Were it not a turning of all vpside downe Can there be any greater or ouglier confusion than to compare the creature w t me What are men There is nothing in them but blindnes beastlines Yea when they thinke thēselues wisest then are they y e most fooles their aduancing of thēselues against me is starke madnes yet must my word be defaced for their pleasure Then let vs marke well y t it is not for vs to followe mens customes nor to esteeme y e more of things for y t they haue had their free scope when God turneth vs from them saith Yee shal not doe so For why It is good reason y t we should separate our selues frō those whom God hath not inlightened It is no maruel though men trip stumble go astray ouer all the fields like silie beastes For it is said y t in this world we be as in the darke Eph. 4.18 1. Cor. 2.14 therwithal it is said also y t there is nothing but starke ignorance in vs and that wee comprehend not the things y t concerne God Therfore when we want Gods word we be as in an irksome dungeō And so forasmuch as God graunteth not y e grace and priuiledge to al mē to haue y e lampe of his word truth lighted vp vnto them to guide thē withal we ought not to wonder though we see them goe astray but rather to make our benefite of y e good y t God offreth vnto vs and to hold vs altogether to his word when it is giuen vnto vs. And now he telleth them the cause why they should not do so For your God saieth Moses will raise you vp a Prophet and him you shall obey If wee were but simply forbidden to giue our selues to superstition sorcerie and al other abuses y t were not ynough For we should be stil in vnquietnes and euery man might iustly demaund yea but what will God haue vs then to doe For he forbiddeth vs to haue any superstition among vs and yet in the meane while he leaueth vs in vncertaintie so as the state of the heathen vnbeleeuers is better than ours After y t maner might a man haue replied But our Lord hath prouided well for it For he saith whereas I call you backe from al abuses errors it is not to leaue you in perplexitie trouble so as ye should not knowe on which side to turne you but I giue you my worde that is the thing which you must take heede vnto And if Gods trueth content vs not what an vnthankfulnes is it We see then now y t the thing whereby God will put a difference betweene vs and the Infidels is that we must haue his word for our guide to rule our selues therby therew tall we must let the world run at rouers forasmuch as they haue no other doctrine to ground vpō but their owne opinion or y e folly of other men And so when one blind mā leads another he himself stumbleth first al the rest follow him As for vs seeing we haue God for our Maister and teacher let vs hold our selues contented therewith Matt. 15.14 And let vs marke hereby y t it is vnpossible for men to be withdrawen from errors vnlesse they haue Gods word In deede a great sort can well ynough mocke at the great nomber of follyes which they see as for example ye shall see many worldlings nowadayes which will condemne the abuses fond toyes y t are in the Popedome lustily reiect them but yet for all y t they stand vpon neuer y e better ground themselues neither haue they any setlednes or roote And if they be not stained w t
great and small may bee taught by it and by that meanes submit themselues thereto according to this saying that his word is his Kingly Scepter or Mace wherwith he intendeth to gouern vs 〈◊〉 110.2 〈◊〉 2. ◠So then let vs know that if we will be knowen and reckened to be of Gods church and haue him to dwell among vs his word must be preached to vs and wee must not thinke it ynough to haue the holy Scripture vnles we haue teachers also to bring vs back to the things y t are written to giue vs the vnderstanding of thē to apply them to our vse That is y e thing which is shewed vs in this text Now I tould you that this serued not for the people of olde time onely but that it belongeth to vs also and we see it in as much as the same text is applyed by the Apostles to our Lord Iesus Christ. Act. 3.18 The Apostles intending to shewe that Iesus Christ was sent of God his father with full commission to gouerne vs and that it is he to whom wee must giue eare say it is written that God wil raise vp a Prophet Howbeit I haue told you already that this place speaketh not of one Prophet alone but of many and of their continuall succession Howe will that agree Very wel For in as much as God had promised his people not to leaue them destitute nor vnprouided it is to be considered now whether the same hath bin performed or no. True it is that there were Prophets sometime moe and sometime fewer It is sayde of the time of Samuell that is to wit of his childhood 1. Sam. 3.1 that Gods word was very precious that is to say very rare And why It was a punishment of God according as he threatneth by his Prophet Amos Amos. 8.11 that hee would send a dearth not of bread and other vittels but of hearing the truth and of the doctrine of saluation The Israelits then were sometimes as good as bereft of the thing that had bin promised them but yet not so vtterly that God had no Prophetes at all And after that maner did he incounter the malice and stubbornnesse of that people in so much that although the Prophets were reiected yea cruelly murdered Yet notwithstanding hee ceassed not to maintaine his promise still euen to y e comming of Iesus Christ. In deede there was a certaine intermission to y e end that the people should bee moued with the greater desire to receiue this great and cheefe Prophet y t was promised them For we see there were no moe Prophets in Israell after the time of Zacharie and Aggeus And had God for all that disappointed them What was become of this Prophesie of Moseses It is sayd expresly by Malachy Mal. 4.4 Call to mind the Law that was giuen you on Horeb. As if he should say Sirs looke to your selues for ye haue the perfect wisedome which is conteined in Gods Lawe and therew tal ye haue had prophets also which haue expounded the same vnto you faithfully Hitherto God hath euer performed his promise towardes you now hencefoorth he sendeth you back againe to his law To what end He addeth the reason Behold saith he I will send mine Angell before my face that is to wit Iohn Baptist and when he hath made ready the way then will I come therfore loke that ye obey me For else I must be faine to smite mē all y t w tstand me must needs be beaten downe This text sheweth how God promised Prophets yet notw tstanding had an eye to our Lord Iesus Christ at whom the finall conclusion the perfect working of all the prophesies amed Yea this was so cōmon a thing among y e Iewes that euen the wretched harlot of Samaria could say that whē Messias came he should teach vs al things Iohn 4.25 Not onely y e Iewes but also y e Samaritans who had but a kind of shadow of the law were but as Apes knew it was y e office of y e Redeemer to giue full knowledge of the things y t were requisite for y e saluation of y e world Not w tout cause therfore is this text applyed to y e person of Gods son forsomuch as y e Prophetes tooke their ende in him Matt. 11.13 Luke 16.16 he hath made a perfect conclusion of all And our Lord Iesus Christ spake not three yeeres a halfe to y e intent to hold his peace after but he will haue his Gospel to be preached with a loud cleare voyce and y t those whom he hath ordeined Ministers in his Church should be as trūpets According whereto we heare how it is said y t his Gospell must bee preached ouer all the world Matt. 28.19 And he limites no short time to it but wil haue it done to y e worldes end Sith it is so wee see as I haue touched before y t Gods setting of this continuall order in his Church was not for y e Iewes onely but also for vs so y t although we heare his worde haue it preached vnto vs dayly yet we be not disposed to learn as at his mouth he shaketh vs off banisheth vs out of his kingdome we be not worthy to be reckoned in the nomber of his seruants Thus ye see what we haue to marke But now forasmuch as this text is referred to our Lord Iesus Christ the Prophets that were raised vp afore were inferiors to him but his members we must know also y t those that beare y e office of shepheards in his Church nowadayes are in the same degree y t the Prophets were to wit compared to Iesus Christ inferior vnto him True it is y t they be preferred far before y e Prophets Mat. 11.11 as in respect that the Gospell is a higher and excellenter matter than any was vnder the shadowes of the law But yet forasmuch as Iesus Christ is y e head of all he alone is to be acknowledged for Maister of the houshould as the Apostle speaketh of him when he compareth him with Moses Hebr. 3.5.6 Seeing it is so then let vs marke that euery doctrine is as it were excommunicated if it respect not Iesus Christ. In deede there are many Prophets and teachers but yet must Iesus Christ ouerrule al al y t is expounded must come from him he must haue all preheminence that the thing which the heauenly father hath spokē may be performed namely This is my welbeloued sonne Matt. 17.5 heare ye him This is not spoken of any man but only of the onely Son of God himselfe And therefore let vs learne that wheresoeuer there are Pastors or shepheardes the brydle is not laid loose in their necks to set foorth what they thinke good but they bee tyed to this condition that our Lord Iesus must alwaies be their Maister and alonly be
chone Hauing laide all those thinges downe and hauing subdued them let vs come to the thing that is tolde vs here which is that we must obey the Prophets Also let vs not prouoke our god to anger by vsing such shameles hypocrisie as to say O I wil obey God as wee see a number of the Papistes doe which say tushe I am a good Catholike And euen among vs without going anie further how manie are there to bee founde which boast themselues like shamelesse harlottes As for mee I woulde haue the gospell and yet for al that they can finde in their heartes to spit at it But wee must not thinke that God accepteth such Protestations vnlesse we desire vnfainedly to be gouerned by his hand For the doing whereof let vs vnderstand that there is but only one meane which is to obey Gods word For he separateth not his maiestie from y t declaration of his righteousnesse and iustice which he hath set forth vnto vs. 2. Cor. 3.13 4.4 The thinges that are conteyned in the law the Prophetes and the Gospell are his liuely Image Will wee then obey our God and be subiect to him Let vs go to that which he declareth there shew the obedience which we owe him And sith he sheweth himselfe so gratious and freeharted towardes vs as to call vs to our saluation let vs also on our side answere him againe Now let vs fall downe before the maiestie of our good God with acknowledgement of our faults praying him to make vs so to feele them as we may with true repentance seeke to be reformed by his holy spirit that we may follow his holy commaundements and also that it may please him to beare with vs to bury all our offences vntil hee haue clothed vs with his owne righteousnes and rid vs of all the imperfections wherewith we be now inuironed And so let vs all say Almightie God heauenly father c. On Munday the ij of December 1555. The Cix Sermon which is the third vpon the eighteenth Chapter 10.11.12.13.14.15 There shall not anie bee found among you c. WE haue seene howe our Lorde to make his worde preuaile among the Iewes hath willed them to put away all superstitions from among them For in verie deede the trueth of God cannot be cuppled with satans lies corruptiōs we must be either altogether the ones or altogether the others Also I haue declared vnto you that this order of Preaching Gods word must be obserued to the worldes ende In doing whereof I haue reserued hitherto the declaring of the seuerall sorts of the superstitions that are set down here First of all it is saide That the Iewes must not make their children to passe through y e fire And y t may be taken two waies For we know they were caried away w t such rage y t they burnt their childrē in sacrifice y t was a terrible thing But ye may see how foolish y e deuotiō of men is when they estrange thēselues frō God Needs must they be bereft of all humane sense and needs must the deuil possesse them driue thē into such furie as is horrible to al men Yet notwithstanding this mischeefe befell among the Iewes that they sacrificed their children to Moloch But there was yet an other fashion of making their children to goe through the fire whereof Moses doeth rather speake in this place according to the obseruing thereof among the heathen They tearmed it a manner of purging or cleansing when they vsed such Ceremonies As for example there haue remained some remnant thereof in the Popedome in their Bonfires on Midsommer night They had such a kinde of witcherie as they did beare themselues in hande that it was a kinde of purging to go take the aire of that holy fire as they esteemed it in going about it But our Lord putteth such superstitions among the number of inchauntmentes Likewise the Papistes haue their holy water and what else is that than a kinde of cleansing inuented by them selues to set against the bloode of our Lorde Iesus Christ and against Baptisme which is the true signe thereof Then let vs marke well that here our Lorde condemneth all manner of purgings or clensings which mē deuise of their own braine when they will bee clensed by any other meane than he hath ordeyned which is by the onely sacrifice of our Lorde Iesus Christ and by receyuing the records and assurāces of the same by the Sacramentes True it is that the Sacraments of themselues haue not this power in thē to make men cleane it is not the water of baptisme y t washeth away our sins before God but it is a figure that putteth vs in minde of the trueth and substance which sealeth in vs the thing that was brought to passe by the death and passion of our Lorde Iesus Christ. Thus much concerning this one point that here our Lordes meaning is that men should not inuent meanes or fashions of purging themselues but bee contented with that which he hath ordeyned in his lawe Also he speaketh of such as haue regard of the flying of birdes and obserue times Although it bee lawfull for vs to marke the courses of the times according to the starres yet is it a cursed superstition well worthie to be condemned when we goe beyond the order of nature The measuring of the yeare by the course of the Sunne is according to Gods rule So likewise is the measuring of the monethes by the course of the moone and the obseruing of the other thinges which God hath set in all the planets and starres For it is not saide for nought that God hath ordeyned the Sunne and the Moone to do vs seruice but yet therewithal they haue a kind of gouernment ouer the day and the night and thereof springeth the difference of times as is said therof Then if men holde themselues within those bounds no euil wil come of it but if they range without them and fall to inuenting of other thinges beyonde the ordinarie course of nature then it is diuelish superstitiō like as that is which men call iudiciall Astrologie For there are a great sort of fantasticall persons nowadayes which will take vpon them to tel mens fortunes by the disposition of the Starres Such a one say they shall come to such an ende or else if hee take his iourney on such a day such a thing shall betide him because such a planet reigneth and hath his aspect to the taile of such a one Againe if a man be borne vnder such an aspect then must he die after such a sort When men inuent thinges after this fashion beyond Gods limitation they be but diuelish deuises to corrupt the order of nature Therefore let vs marke wel that here Moses forbiddeth all such diuinations as are made vppon the time not meaning but that we shoulde haue respect of winter and sommer that we shoulde sowe and reape that wee shoulde dresse our vines
it is said y t the heathen which were neuer trayned vp in the law were roted out because of such things For if God pardoned not y ◠infidels which neuer had any knowledge of his truth what shal become of vs y t are so wel warned to whome God crieth aloude that hee will not suffer it and that such abhominations stinke before him and that we must be cleansed from them or else he vtterly disclaimeth vs I pray you shall we hope to bee spared when wee lie still asleepe hauing such warning from heauen God must first giue ouer his office Againe whereas it is set downe here first that God cannot away with such abhominations secondly hath shewed in effect what punishment shall insue vpō it by rooting out those that rebelled not wilfully against him but had euer bin hardened in their superstitions and neuer knew ne tasted of the good doctrine seeing that such are rooted out for hauing to doe with satan it standeth vs in hande to take the better heede and to learne to withholde our selues in such wise from all illusions and wiles that if there be either sorrerer witch or wisarde among vs they be liuely repressed If there be a poysoner or a theefe euery man runnes vppon him For it is knowen that they be the common enemies of mankinde which do so peruert al lawe and indeuour to abolish all policie and order of nature But these are much worse For God hath commaunded that his worde shoulde raigne among vs and ought not euery one of vs to be diligent in preuenting the mischeefe when the diuell goeth about to ouerthrowe all and to bring all thinges to horrible confusion Esa. 2.3.4 Verily it is not to be douted but that because manie superstitions are suffered God also doeth giue Satan head to ouerwhelme vs altogether Wo worth them that haue plaide the blinde bussardes and woulde see nothing but haue suffered the mischeefe to settle among vs. For it must needes increase more and more vntill it come to the top and that wee be so far and so deepely plunged in it as it is vnpossible for vs to get out againe That is y e thing which wee haue to remember vpon this Text. And further let vs marke well that whereas Moses saith here that the Iewes must not doe so but that they must giue eare to Gods Prophet it is according to that which I haue expounded alreadie namely that forasmuch as God hath giuen vs so good a remedie by being taught at his mouth it is good reason that wee should hearken vnto him If we had no witnes of Gods will it were halfe an excuse for vs to alledge yea but should wee knowe nothing The Infidels haue meanes to finde out thinges by their illusions True it is that they serue idols but yet are they in better case than we bee After this maner might we speake But our Lorde telleth vs that wee shall haue teaching enough if we list to hearken to his worde He addeth that he will raise vp Prophets from among vs. As if hee shoulde say vnto vs Wretched men seeing that I am so gratious to you as to condescende to your rudenesse and infirmitie and to speake to you by the mouthes of men are ye not too too vnthankefull and malicious in turning away for my doctrine to satans trashe so as ye can not finde in your heartes to acquaint your selues with the manner of teaching which I haue chosen as fittest and conuenientest for you Then is it not superfluous that God saith here that hee will raise vp a Prophet from among vs which shal be one of our brethrē Indeede we coulde well finde in our heartes that the Angels shoulde come downe from heauen to speake vnto vs but our desiring thereof springeth of a foolish lust For as shal be shewed more fully hereafter y e people of Israel hauing founde by experiēce what it was to heare Gods voice in his heauenly maiestie were so afraide that they besought God to speake to them by the mouth of Moses Now then if the choice were put vnto vs it is certaine that wee should euer finde it best for vs that God should speak vnto vs by the mouthes of mē And it was knowē to be so as we haue seene heretofore and as God himselfe auoweth there againe saying I like wel of the peoples request that there shoulde bee a meane betwixt them and me and that there should be a man to bring them worde from me in my name And so here our Lord vpbraideth men with their vnthankfulnes in that they wil not receiue his worde when it is brought them by the Prophets and teachers whom he hath appointed placed in his Church If he had said I wil send mine Angels it had bin much But we see how men abuse euen the heauenly reuelations also God therefore applieth himselfe so much y e more vnto vs commeth downe one step lower vnto vs in y t hee saith I wil raise you vp a Prophet frō amōg your brethrē Sith we see that God cōmeth so familiarly vnto vs speaketh with vs as it were mouth to mouth were wee not worse than mad if wee should say I would that God would send mee his Angels I would he would worke some miracles I would hee would send mee some reuelations or raise me vp the dead tel me some newes of the things that are done in the other world Needs must it be y t we be driuen by the diuell when we haue so inordinate desires For behold our God intendeth to teach vs familiarly After what maner I will raise vp men Now seeing we bee wont to be fellow like one w t an other what a prerogatiue doth he giue vs in applying himselfe so vnto vs We be lyers by nature we be full of vanitie yet doth God appoint vs to be preachers of his word and messagers of his vnfallible trueth he appointeth men as his instruments to speake in his name And so let vs beare in minde that when God graunteth vs the grace to haue his word faithfully expounded vnto vs and to haue shepeheards to teach vs it is such a priuiledge as ought well to holde vs in such singlenesse of faith that all curiositie be laide away among vs and none of vs be led with fond desires as they be which are euer seeking and neuer attaine to the knowledge of the trueth ◠Tim. 3.7 Let vs beware I say y t we be not such questioners and disputers of this and that and let it suffice vs to heare our God speake assuring our selues that he hath so ratified that order as we neede not to doubt but that it is the verie way to be taught by him For as shall bee declared more fully hereafter let vs marke that whereas our God hath ratified his lawe yet to y e ende it shoulde be helde for the more certaine he hath also left vs the Prophetes and that the
If the thing that belongeth to God bee plucked away from him to be bestowed vpon creatures it is a practise of Satans to turne vs out of the right way Againe if one doe puffe vp men with pride and ouerweening and make them beleeue that they be able folke so rock them asleepe in their sinnes or if he teach them to serue God with pelting toyes and to forget his Lawe and in the meane while to giue mens inuentions their ful scope or if the Sacraments be vsed but as light or fond pastimes a man may easily see that such doctrine is leawd and cursed and that it was forged in Satans shop Furthermore whereas nowadayes men are inquiring whereon to stay in y e middest of these troubles and diuersities of opinions that are in the world it is no very hard thing to doe so they be attentiue and discreete in discerning after the maner that our Lord hath shewed vs. For all the whole doctrine of poperie tēdeth to none other end but to aduaunce men and to puffe them vp in such wise with their owne deserts as they may be halfe at defiance with God as though they could accuse him Againe it sendeth men too and fro In stead of putting their trust in the onely freegoodnesse of God and in stead of imbracing our Lorde Iesus Christ men are taught other infinite meanes to saue themselues Moreouer in steed of hauing the only Lawe of God for their onely rule in all thinges and for their onely holynesse and perfection men haue set out their owne trifling traditions Thus may ye easily iudge of these thinges And what is to be sayd of their Sacraments It is euident that they be meere witcheries in the Popedome so as Iesus Christ is driuen a great way off by them and men make idols of the visible signes liuelesse creatures and Satan hath so imbrued the wretched world with his illusions that men are become starke beastes Now then if a man intend to make trial of a good doctrine he shal find the thinges which I spake of afore to be sure infallible markes thereof But in this text our Lord meant onely to tel vs that he will discouer the false prophet at leastwise one way or other whereof hee setteth downe one kinde here I haue told you alreadie that there are diuers other meanes to discerne the true doctrine from the false but none of those come in question here Our Lorde hath tolde vs No no yee shall not be beguiled so long as ye indeuour to follow the trueth that proceedeth from me If a deceiuer haue any countenance among you I will make his leawdnes to be layd open I will giue you some such token thereof as ye may always keepe your selues vndefiled so ye haue the mind and zeale to sticke to my pure worde Thus much concerning this text which importeth a kinde of promise as if our Lord should tell his people that he would discouer the hypocrisie of deceiuers and not suffer them to reigne euer but that in the end they shall in some respect or other come to confusion Now we see the principall drift of Moseses wordes But here a question might be moued For heretofore in the thirteenth Chapter Deut. 13.2 it was said that if a Prophet tolde a thing to come and the same came to passe in deede yet was he not to be beleeued because God would suffer such thinges to try his people withall And here it is sayd that a false Prophet shall be knowen and iudged by the not falling out of the things which he prophesieth Now here seemeth to be some contrarietie But the solution is easie in marking that though a false prophet be knowen by his lying yet it followeth not that he should be takē and deemed a true Prophet because it falleth out that he speaketh some trueth Truely if he spake the trueth at all times and in all cases then were he a true Prophet But hee may well say the trueth in some respect which may be done for some iust punishment from God as is declared in this same text and yet he shall be but a deceiuer neuerthelesse As how Put the case that folke seeke to bee soothed in their vices and are loth to be waked and quickened vp as they should be and had rather to be borne with for such hath the fashion of y e world euer bin Well God seeing such leawdnesse suffereth deceiuers to plaster them and to beare the folke in hand which are so desirous to sleepe in their wilfulnesse that their faultes are nothing Here ye see how those men are beguiled because of the desire which they had before And God addeth the same thing moreouer namely that those false Prophetes and deceiuers shall haue wherewith to confirme their doctrine that they which were imbrued w t lyes before may become more wilful For they will thinke then y t there is no more daunger in beleeuing them And what is the cause hereof Euen Gods iust vengeance Forasmuch as men shut their eyes at the light wil needs dwel in darknesse God giueth Satan the bridle By meanes whereof it commeth to passe y t false prophets doe sometimes speake y e trueth as is to be seene euen at this day For what a number are there to be found which seek after witchcraft to abolish y e authoritie of Gods word Ye shall see on y e one side a sorte of curious heads on y e other side another sorte y t haue no feare of God yet y e mark which they all shoote at is to put away Gods word y t they might not be ruled by it And in y e meane while they wil needs haue some Wizard to tel them of their good for tunes our Lord suffereth thē to be drawen by such meanes into al y e deceites of Satan notwithstanding y t some trueth bee mingled therew tall Now thē though a false Prophet speake y e truth yet is not that a warrāt that his doctrine is true our Lord will not haue men to credit him a whit y e more for y t for we see for what cause he putteth the trueth oftētimes into the mouthes of deceiuers And so notwithstanding the thinges that are set downe here yet doth it abide true still y t when our Lord is minded to haue pitie vppon his people and not to suffer them to bee abused by false doctrine he giueth them some token whereby to find the deceiuer and whereas earst he was in estimation and might haue amazed the wretched world God bewrayeth his leawdnesse so he is found to be a lyer Thus wee see now the whole meaning of Moses concerning the thinges that are conteyned in this text These thinges were performed among the people of olde time and the examples thereof which we see ought to shewe vs the vse of them and what fruit we should gather of this warning which Moses giueth When the Prophets meant to proue
that they were sent of God they would say I am no prophet if this come not to passe See how Ieremie submitteth himself to the Law saying 〈◊〉 28.9 I tell ye ye shall be led captiue to Babylon and thinke not your selues to be discharged by y t which hath hapned vnto you already for the citie had bin taken once before and therefore they thought themselues discharged by being become tributaries after that fashion to the king of Babylon and so they thought themselues escaped No no ye must indure yet more This chastisement which hath not amended you at al seemeth ouer hard and too sharp a rod vnto you But forasmuch as god hath called you and you continue still vnamended he is feine to deale now more roughly with you the temple must be beaten downe the citie must be razed you your selues must be no more a people there must be no more sacrifice all thinges must be so cleane taken away as ye may seeme to bee vtterly perished To this extremitie must yee come because ye haue abused Gods patience euen vnto this houre And if it come not so to passe take me no more for a Prophet but let me bee stoned to death for I am well worthie of it But I am well assured of that which I haue foretold you for God himself hath told it me We see how the Prophets submitted themselues to the Lawe also did set themselues against the false-prophets as we see by the example of Ieremie when Ananias came and sayd No the vessels of the Temple shall be brought again from Babylon and the kingdome of Dauid shal be set vp againe in our time and we shall florish more thā euer we did and thereupon did breake the chain of Ieremie who walked about the streetes as it were with a with about his necke For it behoued him to represēt the captiuitie because men were so blind in their sinnes that they tooke all Gods threatnings to be but a iest and thereupon did make euen a mocke of them And therefore it behoued the Prophet to goe about the citie after that fashion with a with about his neck as who should say Euen thus shall you be miserably haled into captiuitie yee make a goodly shewe nowe yee triumph ye thinke it a goodly thing to besot your selues in your pleasures and delightes but this yoke that I weare serueth to shewe that you your selues shal be put vnder the yoke of subiectiō Behold Ananias breaks me this yoke asunder saying no we shall liue still at libertie and be deliuered from that bondage It is a wonder Yea but how did these wretched and wicked folkes afterward behaue themselues How did God ratify the thing that Ananias had spoken I wishe it might be so sayd Ieremie but yet must I goe further and tell him his condemnation seeing the Lord hath commaunded mee so to doe So then we see that Ieremie ratifyed the thing which hee had vttered in the name of God and that maner of dealing was common among all the Prophets Wherefore let vs marke that our Lordes intent here was to declare that he wil not suffer vs to be beguiled so wee be willing to receiue his worde and to bee taught thereby and be diligent in discerning betweene trueth and falshood Although there be neuer so many false Prophets and that Satan striue continually to turne vs away from goodnes yet shall we euer haue some discretion that is to say God wil giue vs some token whereby to keepe ourselues from being deceiued It is a promise that can neuer faile vs. And therefore let vs holde vs thereto and secke to obey our God His reaching out of his hand is enough for vs and though there be neuer so many meanes to deceiue vs yet will he not suffer them to preuaile according to that that is promised here Wherefore let vs looke to our selues Whereas we haue no Prophets nowadayes to foretell vs thinges to come or y t haue reuelations aforehād of warre pestilence and famine it is because we haue greater perfection of doctrine that the people had in old time We therefore must hold our selues contented with the Gospell for it is y e fulnes of light But yet therewithall let vs also haue an eye to the thinges which are written and let vs examine the doctrines that are preached vnto vs and if we finde them to be drawen out of the Lawe the Prophetes and the Gospel let vs be assured of them that they are certein And if we vse that touchstone continually to try things by surely God wil preserue vs frō all Satans falshoods Thus ye see what we haue to remember vppon that text Now it is sayd expresly that such a Prophet shal dye the death And that is a cause also why our Lord sayth that he wil giue the sayd marke For it were foule treacherie to iudge condemne a Prophet without knowing why or wherefore If a guiltlesse person should bee condemned vnder colour of some euill deed not vttered it were too great wrong vniustice to be done to a mortall man But if a bringer of Gods word be condemned euen as though he had done amisse in his office without being found faultie that toucheth not the creature only neither is the wrong done to a mortal man alone but it is an outrage done vnto God also that is high treason to his person Ye see then that the cause why Moses saith here that God will discouer the false Prophets is to the end they should bee iudged and also to warne folk that they should not couet to be foaded with vaine hope as I haue tolde you that y e maner of the world is cōtinualy to doe The prophets had hard hold from time to time with the most part of y e Iewes because they brought nothing but threatnings These Prophets quoth y e Iewes doe trouble vs are too importunate vpon vs they speak of nothing but of Gods wrath cursings should they not as well tell vs of gladsome and pleasant things Those are the thinges which the world requireth Yea but in so dooing we prouoke Gods wrath We would haue him to be our friend wee on our side are enemies to him If we came to God w t true repentāce sought him as our father wee should haue no tydings but of peace prosperitie to delight in But what We suffer not God to be fauorable to vs nor to shew his loue towards vs. For we make war against him as I said afor◠Therefore let vs learn y t god wil turn y e sayings of y e false Prophets to the contrarie so as when they promise folke welfare and peace mischief shall insue whereby they shall be found to haue vsed vaine flatterie Wherfore let vs not desire to be rocked asleepe with mens deceitfull speeches For what shall it boote vs to be acquit by them y t haue no power at all when we shall be condemned before
them also and yet they be certeine of none of both Now our Lord will not haue vs to stand in any such feare He will haue vs to be sure of his worde when his trueth is throughly proued vnto vs he will haue vs to defy the world all the diuels of hell Insomuch y t if the very Angels of heauen should set themselues against the Gospell Gal. 1.18 wee see how S. Paul sayth that we must hold them for accursed and excommunicate God then will haue his worde honored so highly that whē we once knowe it are sure of it we must not be any more afrayd It standeth vs in hand to put this lesson in vre nowadayes because the Popes thundring were able to make all the world to quake if men were not armed aforehand against him with y e thinges that are told vs here by Moses The Pope names himself Christes vicar y e head of the Church S. Peters successor the mainteiner of the Apostolike sea so as there is no Church of God but y e Church of Rome nor any Shepheard or Prelate if the Pope be not head of all nor any kingdome of Iesus Christ otherwise than in y e Popes person who hath the keyes of the kingdome of heauen Woulde not the alledging of all these thinges make the stoutest of all to shrinke if we were not armed against them Yes but when al these thinges are pretended wee must consider whether the reporter of thē do discharge his dutie faithfully For if he speake in Gods name and yet be found to be a false harlot hee is y e more to blame for abusing so honorable a title And the more he was esteemed before y e lesse is he to bee regarded afterward Let him thunder his belly full yet shall all his excōmunications passe into smoke and all his threatninges shall be but mere vanitie The effect therefore of y e thinges which our Lord ment to say in this text is y t being well assured of Gods word and hauing examined all doctrine howbeit with humilitie hauing vsed y e foresayd touchstone of the holy scripture we may wel defye all thē y e cloke thēselues vnder y e gay mantle of Gods name abusing their commission executing tyranny in stead of seruing the Church of God I say we may defy all y e rable of them cry out against y e Pope his abhominable wickednesse not be afraid of any thing y t he can doe vnto vs. For so lōg as we haue God on our side wee may boldly hold skorne of the whole Popedome how proude stately soeuer they be there That is the thing in effect which we haue to marke y t wee bee not fearefull where God will haue vs to be stout But y t when we haue his doctrine truth we must so profit our selues by thē that whatsoeuer y e diuell doe practise he may not turne vs aside from y e way of saluation but wee must hold on our course according to this saying which we shall see hereafter This is the way Deut. 30.19 Esa. 30.21 28.12 walke ye therein and also according to the Prophet Esayes account who saith This is the rest Therefore let vs continue therein and holde on to the marke whereunto God calleth vs and then can we not doe amisse Now let vs kneele downe before the Maiestie of our good God with acknowledgement of our faults praying him to make vs feele them better thā we haue done to strengthen vs more and more by his word y t his kingdome may be aduaunced among vs we indeuour so to serue honor him as we may be vnder his protection and he mainteine vs in such wise that we knowing him to be our good father Sauiour may take the more courage to giue our selues wholy to him all our lyfe long And so let vs all say Almightie God heauenly father c. On Thursday the v. of December 1555. The Cxij Sermon which is the first vppon the nineteenth Chapter WHen the Lord thy God shal haue rooted out the nations whose lande the Lorde thy God giueth thee so as thou arte owner of them and dwellest in their Cities and houses 2 Then shalt thou set thee out three Cities in the middest of the lande which the Lorde thy God wil giue thee to possesse 3 Thou shalt prepare a way to them and diuide the bounds of the land which the Lorde thy God will giue thee to inherite into three parts that whosoeuer hath committed manslaughter may flee thither 4 They shal serue for the mansleaer to flee thither that he may liue namely if he haue striken his neighbour ignorantly and haue not hated him aforetimes 5 As for example if a man goe with his neighbour to the wood to fel timber and he casteth backe his hande with the axe in hewing the wood and the head flieth off of the helue and hitteth his neighbour that he dieth he shall flee to one of those Cities and liue 6 To the intent that the next of his kinne followe not the mansleaer while his heart is chafed and ouertake him if the way be ouerlong and put him to death though he bee guiltlesse of the other mans death forasmuch as he hated him not before 7 Therefore commaund I thee to appoint out three Cities ALthough y e Lawe that is set down here serued for y e commō weale of Israel yet may we also fare the better for it at this day For therby god meant to declare what punishment ought to be executed vppon such as commit wilfull murder thorow malice and of set purpose Also it sheweth that we must not take y t for a crime which a man dooth not willingly but by chauncemedly as they terme it True it is that such thinges are not so casuall but that God gouerneth them frō aboue as is shewed in another place where it is sayd 〈◊〉 21.13 that if a man be lopping of a tree and a bough thereof doe hitte one vppon the head that he dye it is God that had determined it so And the holy scripture will not haue vs to attribute the falling out of thinges to fortune but that wee should knowe that God directeth all thinges to the intent that although we see not his hande yet wee should vnderstand by faith that he setteth such store by our lyfe 〈◊〉 12.7 that hee hath numbred all the hayres of our heades as is sayd in another text Moreouer to come againe to the matter it is shewed here that all faultes are willing that is to say that men doe them wittingly and of set purpose But let vs goe foreward with the text that is set downe here God commaundeth the people of Israell to choose out three Cities vntill he haue inlarged their boundes further For it behooued them to haue sixe in al as wee shall see in the next lecture Iosu. 20.2.7 and as is declared in the
approch neare vnto him ought to be souÌ„d both in their bodies and in their soules For whatsoeuer was figured in y e law was referred vnto that spiritual and heauenly patron which Moses saw in the mount as it is written in the 25. Chapter of Leuiticus And this is wel obserued both by S. Steuen Act 7.44 Hebr. 8.5 and by the Apostle to the Hebrewes So then let vs note y t when God barreth those from entring into the sanctuary which had any mayme in their bodie he ment to betoken therby that he woulde haue his seruants sound pure Yea and that men should not in y t behalfe rest on that which is seen with the eye of man but rather seeke after the true soundnesse which God respecteth which is in our heartes and in our mindes The like is to bee saide of that which Moses addeth touching bastards God meant hereby to shewe first what a priuiledge he had graunted vnto the stocke of Abraham And this was done to the intent that his fauour shoulde be the better knowen Beholde howe God chose out of all the world one certaine people And why Wee haue before shewed that there was no worthines at all in them but this proceeded of his own free bestowed loue Nowe because men doe willingly darken the fauour of God or cleane forget it or happily not knowe it in such sort as they should God would that the children of AbrahaÌ„ before they entred into the sanctuary shoulde learne to reason thus with themselues What is y e cause y t we haue accesse entraÌ„ce vnto our god What is the cause why hee sheweth himselfe so familiar vnto vs and receiueth vs when wee come vnto him It is because he hath chosen the seed of Abraham howbeit such as are y e true seed of Abraham We see theÌ„ how god ment to make theÌ„ which were descended from y e stock of Abraham to perceiue y t without any desert of theirs he had chosen them to be the inheritaÌ„ce of y e euerlasting God I say he shewed this vnto theÌ„ exercised theÌ„ in the remembrance of y t benefite to y e intent it might be y e better acknowledged among theÌ„ That say I is y e thing which we haue to note first of all Secondly God by this meanes held the Iewes shorter y t they might keepe themselues pure chast and y t there might be no fornication among them nor any such confusion as men might not know which were right begotten and which were bastarde children when no difference might bee had in that behalfe Therefore GOD by ordayning this Lawe gaue the Iewes an occasion to liue more chastly to the ende their stocke might bee holie and not prophane and that he which intended to commit adultery should be moued thus to thinke and to reason with himself How now God chose me before I was borne because I am of the children of Abraham and yet not contented herewith he hath declared that hee will be my sauiour euen to a thousand generations he accepteth my ofspring hee hath dedicated it vnto himselfe although we be al cursed by nature yet this grace of adoption exceedeth in my stocke And shall I goe now and raise vp a defiled seede which shall not bee of the people of God which shal not be of the body of his congregation which shall haue no entrance into the sanctuary Were not y t a renouncing of the benefit of my god Iâ— it not to shut him far off from me to giue him no entertainment or to shew him no countenance when hee calleth mee so gently This say I ought to holde backe the Iewes or els they were more than blockish And that had beene too leawd an vnthankfulnes and 〈◊〉 forgetting of the benefit which God had graÌ„ted vnto them Therfore that we may nowe apply these two places to our instruction let vs note y t although God regard not nowadayes whether there be any blemish in a mans body or no ne respecteth our parentage yet notwithstanding his will is y t this law shold serue for vs and y t we should apply the truth therof to our vse that is to wit y t when we come vnto him we must bring with vs an vpright soundnes And wherein Surely not in our bodily members for we know y t his seruice is spiritual Therfore let vs purifie our soules I grant y t our bodies ought to be purified also as S. Paul warneth vs Iob. â— 23 â— Cor. â— 6 but that is not in such wise as there be no maime or fault of sicknes in them but it is meant that we must not defile them w t vile and wicked thinges as he speaketh of Idolatry fornication also as the scripture speaketh of briberies extortions He which falleth downe before ydols as much as in him lieth defileth his body which ought to be dedicated vnto the seruice of God The like is to be said of fornicators which giue theÌ„selues ouer â—nto such wickednes as God detesteth They which spoile rob another man of his goods 〈◊〉 1.15 haue bloudy hands as the Prophet Esay vpbraideth them Thus ye se how we ought to indeuor our selues to purifie our bodies But y e chiefe point is y t we haue this soundnes in our soules that they be not scarred w t any such maime as may hinder vs from being quicke and ready to obey our God We must not say I be womanish but we must haue an inuincible corage to make battaile against Satan against all temptatioÌ„s shewing ourselues to be meÌ„ indeed Likewise we must not be weake in faith but wee must proceede always forward and enforce our selues to come vnto y t maÌ„s estate wherof S. Paul speaketh to y e Ephesians Eph. â— 13 that we wauer not with euery word but hold vs fast to y t which is good abide coÌ„stant stable in y e truth which we haue knowen Wee must not be tottering wauering too fro but we must resist al temptations so as nothing may hinder vs to keepe on that course whereunto God hath called vs. Let vs therefore strengthen again y e weake knees let vs fortifie y e trembling hands by the power of y e holy Ghost Thus ye see whereof we are expresly warned in this place to occasion vs to cling vnto our God when we be to withstand any teÌ„ptations which hinder vs from seruing him And moreouer let vs note y t seeing God hath sanctified vs yea that together with our whole ofspring we ought to continue in true chastitie when we heare his voice at y e mouth of our God I wil be y e sauiour both of you of your children also after you Gen. 17.7 WheÌ„ God is so gratious as to giue vs children we ought to prouide diligently y t the stocke be pure vndefiled And let the faithfull take good heed that they intermingle not them selues
to vse such compassion towardes all that are vniustly oppressed and whom men torment beyond measure without any cause how ought we to behaue our selues toward those poore soules which are afflicted for the worde of God By much more reason is it that wee should giue them refuge and succour them in their afflictions and if we doe not relieue them let vs also feare that which is said by the Prophet vnto the Moabites Esa. 15. For he addeth that God will hunt them out of their secretest lurking corners And why Bicause they discouered the people which fled vnto them and set them foorth for a pray Therefore if we cause the children of God to be persecuted by tyrantes and ioyne with tyrantes in such wickednes by driuing Gods children out from among vs doubtlesse the Lorde will not faile to punish such crueltie But when our turne commeth to bee visited after the same manner as it must needes come men shall hunt vs also out of our corners and we shall finde no harbouring place for our selues in the whole world bicause wee haue laboured to cast them away whom God deliuered into our handes Yee see then in fewe wordes what wee haue to beare in minde And moreouer as touching the matter which I haue treated of alreadie wee must vnderstand that our Lorde commandeth vs to straine our selues to the vttermost to bring them vnto the knowledge of the trueth which haue strayed heeretofore in superstition The seruants which offered themselues out of straunge Countries were in the ende framed vnto the seruice of God For albeit they were at the first rude and rawe yet was it behoouefull that they should accustome themselues vnto the Lawe and that in the ende they should frame themselues wholly vnto it Seeing then it is so let vs gather vppon this place that God ment to stirre vs vp to seeke after the poore wandering sheepe to bring them into the way of saluatiō and to gather them into his flock And so ye see what we haue to beare in minde as touching this custome Moses in the third place sayth Let there be no whore in Israell nor any filthie infamous fornicator And whereas he speaketh heere of fornicators it is not meant of common fornication but of that outrageous filthynesse which is contrary to all nature And verily it is a dreadfull thing to consider that the people which was dedicated vnto GOD should bee forbidden such wickednesse and especially that they should at that time so exceede in villainous behauiour that they had not onely stewes for strumpets where women abandoned themselues vnto filthie lustes but also that men with men were giuen to such filthynesse Is not this a thing which ought to make euery hayre of our head to stande on ende But heereby wee are warned what men of themselues are except GOD holde them backe and gouerne them by his holy spirite Wee must not thinke that these corruptions neuer came into the worlde before this day They haue beene in it from all time For since the time that Adam estraunged himselfe from GOD it was of necessitie that hee shoulde beare the punishment of his sinne and that all his posteritie should bee abandoned vnto wickednesse For the roote of all vices yea of all outragious crimes doeth then budde foorth when man is forsaken of GOD and hath the brydle layd loose on his necke as it is to bee seene heere For wee see that naturall fornications suffice not but more than beastly enormities are committed Common filching theeueries suffice not but there are robberies and piracies there are inuentions and practises more wicked than all the theeueries in the world Men are growen so farre out of kinde that they are dayly inuenting of strange fashions they thinke it not ynough to haue put their enemies to death except they extend their crueltie yet farther To bee shorte if wee consider well of all that is in man vntill GOD gouerne him we shal find within him euen a sinke and gulfe of hell And as euery man nourisheth in himselfe much wickednesse so must it needes be that the mischiefe thereof shall increase except GOD prouide a remedie for it And whereas among the Paynims themselues there was alwayes kept some honestie it came so to passe through the wonderfull prouidence of GOD who meant still to reserue some honestie among mankinde In deede the Paynims had neuer this intent of seruing GOD as was reason they should but yet although none of their workes were accounted pure before GOD he notwithstanding so ruled them as thinges might not bee vtterly confounded Sith wee see this let vs learne that when God sheweth vs any signes of his prouidence by retayning men in some order and honestie it is to make vs perceyue thereby that he watcheth ouer mankinde And on the otherside let vs knowe also that if hee helde not out his hande to keepe men vnder some order wee should see such villainous and detestable things that euen the brute beastes should behaue themselues more honestly than men See I say what wee are to consider of to the ende we may pray God to receiue vs and not to suffer vs to fall into any such enormities as euen our selues should bee constrayned to abhorre them And for as much as wee see y t examples of these things haue beene giuen so long time since and perceiue by experience that the worlde ceaseth not to growe worse and worse what woulde come of it if God shoulde not redresse it What would bee the ende of it Questionlesse were it not for Gods wonderfull prouidence in this behalfe it must needes come to passe that all honestie among men should be cleane wiped out Thus yee see what wee haue to consider vppon the forewarning which GOD maketh in this place And moreouer let vs note that this lawe of GOD himselfe coulde not vtterly disappoint the raigning of such abhomination euen in the people which named themselues holy and elected aboue all the rest of the world Insomuch that sometimes the holy Scripture speaking of Kinges which were not ouer diligent in dooing their dueties saith that there were Stewes yea euen against nature not onely of harlots which were there at hire but also of other shamefull filthynesse not to bee named and that this wickednesse raygned And where In Iuda Therefore when wee heare this rehearsed vnto vs wee ought to tremble and walke in feare and warinesse praying GOD to hide vs vnder his wing◠and not to suffer such corruptions to happen vnto vs. And let vs note that from the one wee steppe to the other For when loose behauiours is once permitted men beare themselues in hande that euery thing is lawefull When such infamous thinges are suffered and lawlesse libertie of vsing them is graunted in any countrey men not onely giue themselues to lechery lyke dogges but also in the ende doe fall into greater and more outragious filthynesse Therefore seeing it is so let vs learne in generall to
is nigh vnto vs to succour vs let vs bee well resolued in this Moreouer Moses addeth Other people shall see that the name of the Lorde thy GOD is called vppon ouer thee and they shall be afraide It is certaine that the Idolaters can vaunt themselues enough of the name of God and we see howe they pretend it euen in their fighting against him when they cast off all doctrine Insomuch that being as fierce as wilde beastes yet they looke to bee counted of the Church But Moses dooth here take the worde call vppon for naming or calling vpon yea and that in trueth meaning that the people were truely and in deed called after God his name or named his People If wee walke in the feare of our God and frame our life after his calling then shall it be seene how it is not in vaine that hee calleth himselfe our God auoweth vs to be his people Now it is certain that this word dooth presuppose that wee haue our recourse to God as being vnder his protection For it is sayd that a man is called vppon or named after the name of a prince when hee is become his subiect and is vnder his tuition Euen so it is sayd that the faithfull haue GOD his name called vppon ouer them in protesting that they bee his and that there they bee all safe vâ—der his winges And this cannot bee vnlesse we call vppon GOD and haue our refuge vnto him in all our necessities But whence commeth such boldnesse that wee glory in this that wee belong vnto God more than any other For wee know that the state of men is alyke by nature Wherefore then be we preferred before them that are descended of the self same race It commeth through Gods election It may not begin of vs. For what is he y t can aduaunce himself to come nigher vnto God thaÌ„ others come What desert can any man bring w t him None at all TheÌ„ must God make choice of vs through his own meere goodnes wheÌ„ he hath declared himselfe to be our God then may wee also of our parte bee bolde in all assurance and without doubt to call vppon his name Nowe wee see what is the effect of this sentence And Moses meaneth to declare what preheminence GOD giueth vnto those whome hee hath adopted for his children to wit that albeit they be mingled amongest men and encompassed with many miseries yet be they preserued as being vnder his hand and protection euen because hee doth holde and auowe them to bee of his houshold not for any other cause than onely his own good pleasure Let vs therfore courageously defie Sathan when wee see that hee practiseth all that hee possibly can against vs and let vs count our selues assured against all the dangers of this world seeing that God hath done vs such fauor as not to leaue vs to fortune as the vnbeleeuers doe imagine And why For wee bee vnto him a holy people And from whence shall wee fetche this preeminence Wee haue it because hee hath testified vnto vs that hee is our GOD. If wee had not gotten this worde of him we should bee alwayes in perplexitie wee shoulde still doubt through questioning of this and that and our lyfe should hang as it were by a threed as wee shall see in this Chapter But seeing that God hath vttered his fatherly loue vnto vs and it hath pleased him to open his mouth to make vs to vnderstand that hee hath giuen vs familiar accesse vnto him seeing I say that wee haue such assurance let vs call vppon him that is to say let vs not doubt to glorie in this that hee is our Sauiour and that seeing we are his wee cannot perish Howebeit let vs beware that wee call not vppon the name of God falsly as all they doe which abuse it and yet in the meane while doe make a mocke of him and are despisers of his maiestie If wee clayme the name of God let it bee because we be grounded vppon his promises and haue receiued them through faith and then let vs call vppon him let him bee our refuge and let vs not giue our selues to fond bragging as they doe which thinke it enough for them to beare the bare name of Christians Nay let vs followe the call of our GOD as Moses sheweth here saying If thou wilt keepe the commaundementes of thy GOD as I dâ—e set them afore thee this day For it is good reason that seeing God hath so bound himselfe vnto vs wee in lykewise for our parte should yeelde our selues to his direction And that wee should not onely professe with our mouthes that wee bee his people but also shewe it by framing our whole lyfe agreeable to the same and by keeping his commaundementes make it apparant that we haue receiued the grace which hee offered vs For that is the true proofe thereof Now hee sayth moreouer That other people shall see how the name of God is called vppon ouer vs and that they shall feare vs. It is not enough for vs that GOD doe promise vs to make vs to feele that wee bee in his keeping but he saith that euen the Paynims our mortall enemies and the despisers of his maiestie shall bee made to know the same Now it is certaine that the Infidels knowe not the arme of GOD in such wise as it ought to bee knowen vnto vs they come far short of it For in seeing they see not a whit and how then should it be possible that they should perceiue that GOD hath blessed vs that we liue of his fauor and that we be nourished at his cost For they bee blockish and thinke not that any thing coÌ„meth vnto them from the hand of God Wee see well how the Infidels be fedde and cloathed they enioy the light of the Sunne yea and they haue aboundance of goods But as for the worshipping and seeking of God there is no tidinges at all among them thereof And if besides their despising of the benefites of their God they haue no vnderstanding whence they come vnto them howe should they then knowe that the name of God is called vppon ouer vs Their knowing of it is not through any perswasion of minde or through any such true vnderstanding of it as we ought to haue but Moses sayth that they shall haue it proued to their faces as for example wee see the wicked grinde their teeth when they behold the faithfull to prosper and see that God vpholdeth and keepeth them And whence commeth that Truely they shall be astonished at it and they shal not be able to think otherwise but that God fauoreth the contrarie parte not that they doe settle vppon it or bee rightly resolued thereof in their heartes but for that they be confounded in their owne selues Hee sayth that they shall perceaue that Gods name is claymed or called vppon ouer vs and that it shall put them in feare For albeit that they feare not God yet
good earnest and that hee will bee founde and that when hee speaketh it is his will that wee shoulde vnderstande his doctrine Nowe if this were spoken in the time of the lawe much more reason is it that it shoulde bee verified at this daie For wee know that Iesus Christ hath declared himselfe vnto vs more familiarlie by his Gospell Therefore let vs not be afraide that things be too obseure for vs. For beholde our God allureth vs to profit in his schoole and saith that it belongeth to vs and to our children and that the things which hee hath reuealed vnto vs are directed vnto vs to the intent we should aduise ourselues to walke according to his will This is a thing that ought to encourage vs to seeke God so farre foorth as is lawfull for vs according to the measure that he appointeth And heerein wee see what the malice of the Pope and of al his is in shutting out al the world from the word of God like as at this daie they do yet still exercise the same tyrannie maintaining that the holie Scripture was made for none but Monkes Friers and Clergie men so seemeth it to them And yet haue they no care thereof For they haue a diuinitie by themselues which is as it were but a brawling of beggers As for holie Scripture they leaue it at their heeles Albeit thaâ— they despise it yet they take out some worde as it were by peeces and gobbets and in the meane while suffer not the people to enter into the kingdome of GOD. They hold the keye to keepe the gate fast shutte and like as they list not to enter themselues Matt. 6.23 so woulde they haue all others to bee shutte out They say it is a daungerous matter to deale with holie Scripture that it is a nose of waxe that men may turne it which way they list and that there bee so high secretes therein as men may thereby enter into a bottomelesse pitte In deede they haue made a playne mockerie of Gods worde for they haue falsifyed it in such wise as men can scarcelie know the meaning thereof If wee shoulde hearken vnto them it is but a hodge podge yet neuerthelesse wee see that it is the certayne and infallible trueth of GOD. And moreouer albeit that the doctrine thereof bee high and that wee are not able to attayne thereunto by our owne vnderstanding yet will GOD neuer fayle them that yeelde themselues lowelie and apte to learne Hereby therefore wee see howe the diuell reigned altogether in the Popedome seeing they vnderstoode not what Moses meaneth in this place namely that the doctrine of GOD which is deliuered vnto men is not a hidden nor an obscure matter but open and manifest and that it is the lampe which must giue vs light and the true myrrour wherein wee may beholde the face of our GOD Psa. 109.105 and whereby wee may bee transformed to the likenesse of his glorie yea in verie deede so wee resorte vnto it with such vnfayned zeale and affection as I haue tolde you of But there are but fewe that vnderstande the thing which is heere declared and in deede the greater part of the worlde is not worthie thereof for wee see manie that doe continuallie holde on and bee deafe eared in somuch that although GOD speaketh loude and shirle yet they doe wilfully despise him Nowe then let him that is ignoraunt bee ignoraunt still See how Saint Paul skorneth all such as will needes bee wildeheaded 1. Cor. 14.38 and not submit themselues quietlie to the obedience of Gods worde Goe too sayth hee will you bee ignoraunt Then bee ignoraunt And wee see howe in an other place hee sayth that they which woulde not beleeue the trueth nor regarde the light of lyfe and saluation 2. Thess. 2. â—â— must needes be cast into horrible darkenesse as we see many bee which make a ieste of GOD. When they come to heare his woorde what reuerence yeelde they vnto it It is rather a vayne curiositie GOD must bee fayne to punishe such foolke and to depriue them of the fruite which all the faithfull receyue that is to say that they submitte themselues vnto him seeking nothing but the profite by hearing Gods worde and beholding the force which it hath in woorking Now therfore when we see y t the word of God is after a sorte vnprofitable vnto many people and also a sauor of death vnto the misbeleeuing which disdaine to be partakers of the grace that was offered them 〈◊〉 2.16 let vs not starte aside for all that but let vs heare our God and in like wise be afrayde to bee punished for our despising of such a treasure Let vs benefite our selues by the doctrine of saluation As how Euen by yeelding our selues quietlie vnto GOD as I said afore to be instructed by him who sheweth him selfe to bee a teacher of the little ones and lowlie ones and seeking nothing but to bee edified through faith in the feare of his name and in all godlinesse that wee may bee mooued to call vppon him and labour to serue him When wee be so minded let vs not doubt but that hee will vtter vnto vs that power of his which is shewed vnto vs in this text And nowe Moses addeth a comfort to them that are afflicted when they haue offended God and that hee vseth rigour towarde them and that is verie necessarie For the lande of Chanaan was as a speciall earnest pennie and pawne to the Iewes that GOD had chosen and adopted them for his people they were separated there from the rest of the worlde it was a lande that GOD had dedicated and reserued to himselfe as if hee had saide Here shal my name bee called vppon The lande of Chanaan was as it were a mirrour of the kingdome of heauen and of the euerlasting inheritaunce When the Iewes were banished from that land it was as if God shoulde haue rooted them out of his house and saide I doe refuse you and I renounce you and that was enough to bring them in dispaire On the otherside God promised to keepe them euermore with a fatherlie care and to cause them to prosper continually Therefore when they sawe themselues ouerwhelmed with many miseries yea almost infinite it was a kinde of driuing of them into dispaire yea euen into vnmeasurable dispaire as if God had forgotten them Finally GOD saide that hee woulde bee their heade and their king and that they shoulde be as a bodie gathered together vnto him Nowe when they bee dispersed vnder the Painyms and the infidels vnder the wicked and the despisers of the lawe among people vnholie and vncleane the raygning of such kinde of people ouer the Iewes made it seeme vnto them that God had forsaken them and that his whole adopting of them was lost so as they should all haue perished in their afflictions vnlesse they were comforted And that was the thing which Moses amed at Hee sheweth them
bee nowe out of daunger for hee entred thither to the ende that wee should be free from it We adde thereunto that hee is also ascended into heauen And why To the ende that wee might knowe that the gate thereof standeth open for vs. We heare also how hee tolde his disciples In my fathers house are many mansions Iohn 14.2 signifying therby that heauen was not onely for himselfe but that it is a common heritage for all the faithfull and that hee hath taken possession thereof as it were in our behalfe Nowe then we protest in the article of our beliefe that the heauens at this time stand open for vs and that wee ought to assure our selues to come thither because our Lorde Iesus Christ our heade is gone vp thither and will not bee separated from the members of his bodie Notwithstanding that wee haue confessed this yet wee stand scanning still and are full of wauering fancies Ah say wee I know not for all that what shall become of mee I cannot tell whether God doth recken me to be one of his children who is he that hath bin in heauen who is he that hath come thence againe to bring vs newes See these diuelish blasphemies This is not onely to stande in doubt of the trueth of the Gospel but also to teare Christ Iesus in peeces asmuch as we can O horrible outrage against the sonne of God for hee that doubteth of his saluation sheweth himselfe to beleeue no whit of that which wee confesse namely that Iesus Christ hath soueraigne dominion both in heauen in earth that God gouerneth the world by him y t he maketh al creatures to kneel down to do him homage Phil. 2.10 to be short wee acknowledge not that the Lorde Iesus Christ is risen againe from the deade but to the vttermost of our power we go about to deface and to abolish the power of the holy Ghost which shewed it selfe in his resurrection See nowe in what case wee be if we receiue not the Testimonie of the Gospell to assure vs that wee bee as it were rapted vp into heauen euen to enter directly into the possession of all those goods which ly hidden from vs and are not visible as the Prophet Esay saieth Esa. 64.4 2. Cor. 2.9 such as the heart of man is not able to conceiue If wee see not an open gappe euen vnto hell to spyte Sathan to defie death and to triumph ouer all thinges that may impeach our saluation well let vs on the one side consider howe sainct Paul saieth that when wee haue receiued the Gospell through faith wee bee foorthwith set downe in the heauenly places Eph. 2.6 we bee as yee would say enthronished with the Angels of Paradise as alreadie raised vp thither by God It is true that heere beneath wee be as wretched wormes creeping vppon the grounde but when wee haue once the doctrine of faith ◠Pet. 1.3.4.5 we haue the earnest penny of our saluation according as saint Peter saieth that through faith wee may put our selues into the handes of God in such manner that lifting vp our eyes minds into heauē we be brought in thither because that Iesus Christ our heade is there before in our behalfe and hath there prepared the heritage which he will hold in cōmon with vs. Thus ye see how we must practise this point following the exhortation of S. Paul Moreouer wee must likewise marke howe hee saith that wee must beleeue with the heart to iustification and confesse with the mouth to saluation I haue heretofore shewed you briefly the substance of our faith howe it must rest wholly vppon the death and resurrection of our Lorde Iesus Christ I say vppon his death because that hee by his obedience hath put away all our iniquities and transgressions hee hath suffered the punishment that was due vnto vs to discharge vs of the same he hath also dispatched away the curse which lay vppon vs. So much concerning the first point Nowe concerning the seconde wee must vnderstande that by his rising againe he hath purchased righteousnesse vnto vs and therby shewed himselfe a conquerour ouer sinne and death and his resurrection doeth also import that hee is ascended into heauen of purpose to take the possession of that inheritance which hee will make common vnto vs and of the which hee will make vs partakers with himselfe This is the substance of our faith Nowe it behooueth to haue this faith both in our heart and in our mouth Truely it were to small purpose if wee did but talke of the graces and blessings which our Lorde Iesus Christ hath brought vnto vs as wee see a great number of bablers doe they talke much thereof but what are they the better for it sauing that it increaseth their condemnation It is no great matter then to haue the confession of faith on the tippe of the tongue before men for it must be rooted in the heart we must say I haue y e vertue of the death and resurrection of our Lorde Iesus Christ imprinted within vs and sainct Paul saieth that that serueth vs for righteousnesse And why Because wee knowe that wee bee reconciled to GOD insomuch that Christ hath taken our burden vppon him so as wee being thereof discharged are become acceptable vnto God so y t he will no more impute our sinnes vnto vs. And why For Christ should haue suffered in vain for vs if we should nowe be called to reckening for our sins Thus then wee stand acquited through the satisfaction made for vs by Christ Iesus and that is the righteousnesse whereof Sainct Paul speaketh For when wee receiue Iesus Christ it is certaine that hee reneweth vs by his holy Spirit And wee bee not onely adopted to bee the children of God by his meanes but also wee receiue therewith the warrant of our Election which is that wee bee reserued for the inheritage of God So then let vs vnderstande that there is none other meane whereby wee may attaine to righteousnesse but by beleeuing with the heart Nowe this worde Beleeuing importeth that wee shoulde seeke in Iesus Christ for that which wee want in our selues For if wee rest vppon the Lawe for as much as it commaundeth vs to doe that which wee ought to doe it is nothing woorth But if wee repaire vnto God knowing that hee is readie to releeue our wants that is the thing which is meant by the worde Beleeue according to the meaning of Sainct Paul And of a trueth when wee doe so beleeue and are so iustified the same sufficeth for our saluation For iustification doeth of it selfe import life euerlasting Neuerthelesse Sainct Paul doeth put ouer saluation to the confession doing vs to vnderstande that the children of GOD ought not to bee tongue tyed but to magnifie the goodnesse whereof they haue had triall and euerie man to edifie his neighbour as much as in him lyeth Nowe then like as wee haue our heartes set vppon God to
go downe into the deepe For wee haue sure witnesse and such a one as cannot faile vs. Seeing that God hath spoken let vs followe it He addeth here moreouer See I haue this day set before you life and blessing death and euill Whereby hee sheweth vs that the worde of God when it is taught vs doeth carry with it such vertue and such power that we ought to holde the things which are there tolde vs to bee as certaine as if they were alreadie done in deede The worde which Moses doeth vse in saying See as if he shoulde point with his finger to make the matter visible vnto vs doeth import that wee must yeelde such reuerence to the worde of God that wee must esteeme the thinges therein conteined to 〈◊〉 as present vnto vs. And the same is to bee applied as well to the threatenings as to the promises If God doe promise vs any thing it is not for vs to cast doubts thereof and to say Yea but how may it come to passe seeing there is no likelyhood thereof Let vs sticke to that which hee telleth vs. Likewise if God doe threaten vs wee must tremble and not doe as they doe which tarie for the strokes for they be so ouertaken vnawares as they haue not the power to crie alas they be ouer raught with feare and God giueth them not the grace to returne vnto him because they coulde not finde in their hearts to doe him the honour to submit themselues vnto him at such time as he warned them a farre off that hee is their Iudge Thus are we to practise this sentence which Moses vseth in saying That when wee heare the worde of God hee will haue vs to rest altogether thereon and to settle our wittes wholly vnto it And this ought to serue vs to double purpose that when as it shall seeme vnto vs that it is but lost time in this worlde to serue God yet notwithstanding we may not surcease to obey him waiting for the blessing which hee hath promised vs and assuring our selues that wee shall not be deceiued because he is faithfull And likewise on the contrarie part when wee be tempted to doe euill in hope that we shall remaâ—â—e vnpunished let vs bee holden backe with this bridle namely that wee cannot escape the â—rath of God because hee hath declared that hee is the Iudge to doe vengeance for such thinges The faithfull therefore in ordering their life must alwayes bee fully resolued of this that in seruing of God they bee sure that hee will guide them and that their ende shal be good and happie But in the meane while the worlde shall scorne them and they shall haue many temptations to turne them away they shall see the wicked prosper they shall see them make their triumphes and on the otherside they shall all that while see themselues goe to wracke Nowe when wee bee thus tossed wee must take our stay in the worde of GOD. Seeing that God hath promised to blesse vs when wee walke according to his will we are sure that he will not abuse vs for his worde is the infallible trueth and therefore let vs sticke vnto it Againe it seemeth vnto vs that we shoulde make mountains and work wonders when we let loose the bridle to our owne lustes Let vs feare God for he telleth vs that when men haue once misbehaued themselues Gen. 4.7 their sinne abideth stil at their doore and keepeth continuall watch so as when they haue wandered hither and thither and passed their boundes neuer so farre yet they must come to reckening Seeing it is so let vs learne to bridle our selues and not to tarrie till God execute his iudgementes vppon vs but let vs rather preuent them through feare Nowe wee see to what end Moses hath declared that he set before the eies of the people both life and good death and euill verily euen to assure the Iewes thereof that they might no longer stande in doubt And wherefore For there needeth nothing to carrie vs away as wee see too much by experience For it is a verie rare thing for men to rest them vppon the promises of God steadfastly without wauering they bee blinded with the thinges of the worlde and vnlesse God doe out of hande accomplish the thing which hee hath spoken they thinke they shal be deceiued And although they dare not accuse God of vnfaithfulnes yet can they not find in their hearts to doe him the honour to thinke him to be true Againe although God threaten vs yet are we so dulheaded y â— euery of vs perswadeth himselfe y t he shal go vnpunished and scape scotfree Seeing then y t there is such lightnes in vs that we bee so wauering we ought so much the more to put the lesson in practise which is set downe heere Now as touching life and good it is asmuch as if he should say all manner of happinesse and likewise by death and euill is ment all maner of wretchednes Indeede this present life is not the full measure or perfection of the blessings which God hath promised vs. It is no more but a certaine tast of them Death also is but a little token of Gods wrath The state of the life to come is the perfection both of weale and woe But Moses speaking vnto the people that were yet holden vnder the figures and shadowes of the lawe did name life and thereunto added this worde blessing to signifie that the people by seruing of God shoulde bee blessed euen in all manner of felicitie and contrarywise that they must of necessitie looke for all manner of wretchednesse if they did fall away froÌ„ the seruice of God For the better confirmation hereof hee saieth This day I commaunde thee to loue the Lorde thy God and to keepe his commaundements and to cleaue vnto him that thou maiest come to possesse the Lande which hee hath promised to thy fathers Heere is a confirmation to holde the people conuicted that they might haue no occasion to reply any more but be compelled to confesse that the Lawe of God serued to call them to saluation if so bee they had obeyed him And contrariwise that it shoulde bee vnto them a good Testimonie of their condemnation so as they coulde not pretende any excuse seeing they were so well instructed and yet continued hardhearted and stubborne still Moses sheweth this by the stubstance that is contained in this doctrine What is it saieth hee that I haue inioyned thee It is that thou shouldest loue the Lorde thy God Hath not nature left this marke imprinted in our heartes namely that wee bee created euen to this ende to loue our God Wherfore are we in this world Wherfore doth God keepe vs heere Is it not reason that he should haue some homage of vs and that forsomuch as wee be his creatures wee shoulde haue an eye vnto him he bee the scope of our life If it be not so what order will there be Wee
should say Lo the word of God shal be reuerenced but yet it belongeth not to vs to trouble ourselues ouermuch therewith by applying our study thereunto We see then how the world doth euermore shift it selfe from taking any such knowlege of Gods word as they ought to haue For whereof cōmeth the horrible ignorāce which reigneth yet stil in may coūtries generally in all the popedome but only of this y t men referre thēselues to the Monkes Freers and such other people or at leastwise to the Popes Clergie for the knowledge of the holy scripture For it is not for secular or temporall persons as they terme them to deale therwith And the secular priestes also as they call them discharge thēselues thereof put it ouer to the Monkes they say it belongeth to none but doctors of diuinity to deale with it See how brutish the world was become And yet a man would thinke it strange y t men should be so grosly ouerseene as to haue no discretion in y t behalfe but that they shold be led by the mussels like beasts and go astray after y t maner How is it possible y t God should so forsake his church that thinges should be so grossely abused Let vs looke to the cause fountaine of the mischiefe When God kindleth the light of life amongst vs if we shutte our eyes thereat turne our backes or take couertes to sleepe in play the sluggardes which shut their windowes y t the sun should not shine into their eyes if we seeke to settle after y t sorte in our lees is it not meete y t God shold withdraw all his teaching from vs Surely it is the paymēt which the world hath receiued because y t where it shoulde haue sought learning fit for it it chose rather to be ignorant y t it might haue excuse before God And moreouer when our Lord vouchsafed y t his Gospell should be preached that the world might be inlightned by y e brightnes therof men did openly rebell against it chose to obey lyes rather than the trueth Therefore it could not be but y t such horrible vengeance must needes come vpon them Againe we see the care that God hath had to preserue his gospel in perfect state For like as he had prouided for y e law euen so hath he also done by the gospell which is the perfection of all learning according as S. Paul sayth in the second to Timothee 2. Tim. 2.2 We see there what order he established in the Church Looke what thou hast hearde of me saith he by many witnesses commit thou it ouer as a gage vnto faithfull folke which be meete and able to teach others There S. Paul appointed keepers of the gospell as God had earst appointed y e Leuiticall priests for keepers of the lawe Also hee would y t they shold be faithfull folke which shold be occupied employed therein and he would y t they likewise should doe their dutie in deliuering y e things ouer frō hand to hand as they had receiued thē to y e intent they might not lie hidden in darkenes Yet neuerthelesse we see howe it is come to passe Therefore wee must marke well in this place y t God hath euermore procured the saluation of his people of those whom he hath chosen not forgotten any thing that might be a meane to keepe them vnder his obedience Thus much for one point Moreouer wheras the world hath bin alwaies wauering caried hither thither and could not stay nor hold it selfe to y e seruing of God nor suffer it selfe to be guyded by the doctrine which is for the saluation thereof to be short wheras men play the wilde beasts it is not at the first dash y t they haue so resisted God or made countenance to disobey him but they haue turned away frō him by litle litle in such sort y t within short time they haue falne quite cleane away And so ye see how men haue continued in their naughtines not kept the lawe y t was deliuered vnto thē for a rule to liue by for y e way to lead them to saluatiō Seeing it is so we ought to take so much the more heede to the things which are shewed vnto vs heere What must then be done It is not ynough y t the truth be but only writtē for to what end shall y t serue me but to my greater condemnation But forasmuch as men are so wedded to the thinges that concerne this transitorie life think not on the heauenly treasure it is requisite y t there should be good keepers and aboue all thinges wee must note y t there will alwaies be a speciall order to retaine vs euermore in the obedience of God so long as his worde is dayly shewed vnto vs that euery man hath it in his handes And if this be not permitted wee shall quickely be carried hither thither and there will be no stay in vs vnlesse we haue such a bridle to hold vs backe That is a thing which we haue to marke Nowe in y e meane while we see what charge is here cōmitted aswel to the Leuites as to the rulers True it is y t at this day there is no certaine kinred allotted thereto by God in his Church for his wil is y t Shepherds shold be chosen which office is no heritage but he would y t they should be taken according as they bee knowen meete Neuerthelesse al Pastors Elders that is to say all Officers such as haue publike charge must vnderstande that they must employ thēselues to maintaine the pure religion that they must be as keepers of the word of God to the end that it should not perish And albeit y t there is no excuse for the rest of the people yet shall these feele double vengeance if they do not what lyeth in them to cause men to continue constant in the pure worde of God to see that euerie body be taught that both great small do yeelde thēselues thereunto If they straine not themselues to the vttermost of their powers y t Gods trueth may continue sounde it is certaine that they are to account therefore Now as touching that which Moses saith further That he cōmandeth the children of Israel that on the solemne day at the feast of the Tabernacles at the end of euery seuen yeere the law should be recited to all the people it is not meant y t God would not haue the Iewes taught it dayly but it was yet a straiter band the keeping y t solemnity as we haue seene heretofore where we treated of the couenant made by Moses was not to the intent y t the people should at other times be vnmindfull of the lawe Deut. 27.4 but to y e intent they should be y e deepelyer touched therewith haue it the better ratified after a solemne maner That is the very
Gods worde and haue but an opinion of it as who woulde say the thinges that are conteined in it haue some reason but yet wee doe but coniecture so what a thing were it What certaintie shoulde wee haue of God or of any of all his vertues for the which hee is to bee glorified Wee shall bee alwayes in a mammering And so wee see of what importance this saying is where Moses termeth God True For hee woulde haue vs to learne to yeelde such authoritie to his worde as it may benefite vs and that as soone as wee heare God speake wee shoulde bee fully resolued and perswaded that wee shall not bee disappointed in following all that hee saieth to vs and in beleeuing the same By this meane then wee may consider all Gods workes so as wee shall haue a lampe to guide vs and to giue vs light that wee may not runne reeling in continuall doubtfulnesse But forasmuch as Gods worde is the infallible trueth to vs wee shall haue a stayed iudgement concerning the thinges that are saide vnto vs and wee shall trust in God not as the heathenish sort doe who bee shaken from it out of hande because there is no steadinesse of faith in them but wee shall haue a good staffe to stande by so as Gods trueth shall fence vs against all distrust against all grudging and against all thinges that may turne vs from the glorifying of him And therewithall wee shall also haue a good foundation of our saluation when wee once knowe that God is True For if wee imbrace not the thinges that God doeth what will become of vs There is nothing but damnation in men and the more they trust in themselues the more must they needes bee confounded Then can wee not conceiue any hope of saluation vnlesse wee bee well assured that God foadeth vs not with wordes without effect but that wee knowe him to bee faithfull and trustie so as if wee haue but a worde of his mouth it is as good as if our saluation were already shewed And thereuppon hee saieth further that there is no wickednesse in him but that hee is iust and faithfull It shold seeme y t Moses speaketh too coldly of God in this place in saying There is no wickednesse in him For who doubts of that Nay it is to cut off all the wicked imaginations that men deuise when they be not helde in awe so as they may yeeld to conclude that God is faitfull good and iust yea and voide of vnfaithfulnesse Aâ—d who accuseth him thereof But yet wee see howe that euen the holy Prophets were driuen to resist those temptations Lorde I knowe that thou art iust 〈◊〉 â— 1 〈◊〉 1.13 saieth Ieremie As much doeth Abacucke and they crie out so of purpose to shewe that they bee troubled with many incumberances when they see things so out of order in the worlde There then wee see howe they had easily beene caried away to blaspheme God and to deeme some vnrighteousnesse to bee in him if they had not beene restrained And so wee see that it is not without cause that Moses saieth heere that God is true without wickednesse There is nothing in him saieth hee but the same is praise worthie insomuch that when wee speake of his trueth and righteousnesse we must exclude all wisedome power of man And to be short he must be praised without exception and not after the common manner of men And that is the cause that when Gods word is spoken of in the Psalme it is saide to be like siluer tried seuentimes in the fire after it hath beene molten and all the drosse of it taken quite and cleane from it At the first sight this similitude may seeme to vs to bee but colde But let vs looke a little vppon our selues and we shall finde that our wits doe tickle vs incessantly insomuch that when wee haue confessed God yea euen without dissimulation to be true yet when wee come to his promises euermore we will haue some reply and we will neuer be contented in our minds nor well at rest For we haue a leawdnes which holdeth vs back and hindereth vs that wee cannot glorifie God as becommeth vs. So then let vs marke that Moses doth not heere without cause exclude all iniquitie to the ende that when we speake of God and of any of all his vertues wee shoulde doe it with such reuerence and admiration as wee may not onely not accuse him of any vnfaithfulnesse and confesse that wee perceiue not any vice in him but also be throughly perswaded and resolued that there is such perfection in him as that there remaineth no more for vs to doe but onely to worship him yea euen though we conceiue not the highnesse that is hidden from vs. Nowe let vs cast our selues downe before the maiestie of our good God with acknowledgement of our faults praying him to take from vs al hardnesse and stubbornnes and to frame vs to the obeying of him that the preaching of his worde vnto vs may not bee in vaine but that it may profite vs so as wee may become good ground and serue in such wise to the glorie of our God as that the labour and paine which he shall haue bestowed vpon vs may not be in vaine but that all may redounde to the full establishing of his kingdom And moreouer that seeing it pleaseth him that our saluation should be matched with his glorie he will also so further the same as wee may bee incouraged by that meanes to giue our selues more and more vnto him That it may please him to grant this grace not onely to vs but also to all people and nations of the earth c. On Friday the viij of May 1556. The CLXXIX Sermon which is the second vpon the two thirtith Chapter 5 They haue corrupted themselues before him by their sinne euen they that are not his children but a froward and wicked generation 6 Doest thou reward the Lorde so O thou foolish and vnwise generation Is not he thy father and thine owner is it not hee that hath made thee and fashioned thee 7 Remember the time past consider the yeares of so many generations Aske thy father and hee will shewe thee inquire of thine elders and they will tell thee YEsterday wee sawe why Moses speaketh here expresly of Gods truth For men had neede to be assured of Gods promises that they may holde themselues to them and rest vpon them and also to know that his worde is the rule of all perfection that they may receiue it with all reuerence And it is saide expresly that there is no vnrighteousnesse in him to the ende that men should learne not to measure him by their owne scantling as they be wont to doe For in asmuch as we comprehend not Gods iustice wee drawe it downe to ours by meanes whereof wee abace his maiesty too much Therfore if we will yeelde God his due honor we must separate him froÌ„
yea euen perfectly and in verie substaunce without any manner of shadowes or figures Seeing then that GOD hath fully reueiled himselfe to vs in our Lorde Iesus Christ and will haue his face to bee seene there surely we can not boast that we haue the true God vnlesse our Lorde Iesus Christ reigne among vs and be so honoured of vs that wee sticke throughly to him and rest wholely vppon him Nowe the Iewes denyed him and vtterly disclaymed him by meane whereof they prouoked GOD to iealozie and there remayneth nothing with them but folly and false imagination whereby they haue deceiued and beguiled themselues And therefore not without cause doeth Saint Paule alleadge this Text Rom. 10.19 saying Seeing that the Iewes haue prouoked Gods wrath by refusing to imbrace his onely sonne therefore hath he raysed vppe a people which was nothing afore And heere we see yet much better the thing which I tolde you afore namely that GOD vsed long sufferaunce towardes such as were worthy to haue beene thundered vpon out of hande for betweene the Lawe and our Lorde Iesus Christ there were about two thousande yeares And if wee recken the yeeres the Iewes began to meddle with the infections filthinesse of the heathen by setting vp of ydols by and by after y e death of Iosua Ye see then how God suffered aboue eighteene hundred yeeres to passe wayting still for some amendement Not that he dissembled with them for he chastised them to put them in minde of their faults And they returned vnto him But yet by and by after they fell away newe againe Insomuch that when they had acknowledged that those harmes befell them for their sinnes sakes and had giuen some token of repentaunce by and by or within a while after they fell to their olde byasse againe and God likewise fell to punishing them newe againe At the last came the captiuitie of Babylon which is described to haue beene so horrible and vnhappie that it banished them out of the Lande which hee had promised them for their inheritaunce and they were driuen out of their owne houses Neuerthelesse in the ende GOD pitied them and brought them home againe Notwithstanding they were no sooner come home into their natiue countrey and restored to libertie but by and by they became againe worse than before Therefore was GOD also faine to punish them with punishment vppon punishment euen to the vttermost Then came our Lorde Iesus Christ to remedie all their diseases in respect whereof he is iustly called euen the resurrection of the dead Iohn 11.25 For although the Iewes had then beene all scattered abroade yet would God haue gathered them home againe to him by the hande of his sonne if they hadde knowen the day of their visitation But they well bewray that they be wilfully bent against GOD and that there is nothing but bitternesse and venime yea and diuelish rage in them For it sufficed them not to haue skorned the grace which was offered vnto them and the redemption which they had pretended to haue longed for so greatly but they did also crucifie the Redeemer which was sent vnto them Forasmuch therefore as the Iewes did vtterly refuse all the grace of God the Gospell was published through the whole worlde But as I sayde we must marke well the long suffering which GOD vsed towardes them that it may keepe vs from sleeping in our sinnes For if wee abuse the goodnesse of our GOD when hee spareth vs and vseth not such vengeaunce as we haue deserued we shall be driuen to pay the arrearages Therefore let vs returne to him when hee threatneth vs. For it had beene much better for the Iewes to haue suffered temporall punishmentes than to haue beene so borne with and in the ende to haue had so horrible vengeaunce layde vppon them as we see befell to the Citie of Ierusalem For if we looke vpon the aduersities that fell vppon it wee shall not finde the like examples at any time since the beginning of the worlde that the men of that countrey and all other inhabiters were so afflicted They played the madde men one against another for their vittelles and the veryest cutthroates bare the chiefe sway They durst not go out of their citie to ease themselues because they were inclosed on euerie side and yet they were more cruelly handled within by theeues and rakehelles The ruffians were readie to cutte the throats of them that came once out of their doores Thinges were so farre out of order and so horribly put to hauocke that women were faine to kill their owne children for hunger and to eate them and it spited the father to see the mother steale her owne children to deuoure them into her owne bowelles Therefore let vs bethinke ourselues and when thinges are so farre out of square and wee perceiue it to be our Lordes will to giue vs such examples to the intent we should liue in awe and feare and yet notwithstanding that he giueth vs leasure to returne vnto him let vs goe vnto him yea and that with speede let vs not driue off frō day to day for feare least the gate be shut against vs. That is the thing which wee haue to beare in minde Nowe let vs proceede to that which Moses addeth namely That GOD did then rayse vppe a people which was no people and a Nation which was no Nation By these words we be doone to vnderstande that vntill such time as GOD hath chosen vs and drawen vs to the knowledge of his trueth it is all one as if we were not at all True it is that Gods setting of vs in this worlde is not a benefite to be despised neither doeth he set vs heere as Asses Oxen and Dogges but as reasonable creatures and he putteth his image into vs. Inestimable is the benefit which he doeth vs therein but yet for all that forasmuch as we be corrupted in Adam and all of vs are accursed insomuch that sinne doeth so reigne in vs that the Image of GOD is wiped out and the vnderstanding which we weene our selues to haue is but brutishnesse and our hearts are turned vpside downe so as there is nothing but rebelliousnesse in vs therefore it is sayde that wee bee not worthy to bee counted a people that is to say it were better for vs that wee were not at all Not that GOD is not glorified continually in his creatures but this is spoken in respect of vs. For we will needes glorifie ourselues and seeme great men for wee see howe men beleeue wonders of themselues and they be so blinde that they surmise this and that of themselues But let the children of this worlde esteeme of themselues what they lyst and aduaunce their owne glorie as much as they list yet doth GOD in one worde heere cut their combes saying that their beeing is as though they were not at all And it is not heere onely that the scripture vseth such speech for Saint Paul
bloude and also with his rising againe from the dead Seeing then that our Lord Iesus Christ hath blessed his disciples to the end we should know that his office is to do the same to vs and that his Church shall be blessed by his power euen to the worlds end and that he hath done it by ratifying it with his owne death and passion and by his rising againe to get vs victorie against the diuell to the intent that all the cursednesse which we take as it were by inheritance by reason of our father Adam shoulde be abolished seeing that our Lorde Iesus Christ hath so ratified all thinges let vs learne to magnifie the fatherlie goodnes of our God so much the more and seeing he hath told vs that we shal be blessed let vs be the better assured thereof by all these circumstances And because it behooued the people of olde time to knowe that Moses spake not in his owne person but by the authoritie of God he addeth God came from Synai his comming foorth was from Seir hee shewed himselfe vpon Mount Pharan Here Moses setteth Gods presence before the eyes of the people after the same maner that it had bin knowen vpon Mount Sinay at the time of the publishing of the law For he speaketh not of the Wonders which had beene wrought in Egypt neither speaketh he of y e Miracles that had bin wrought by the space of fortie yeares in the wildernes but his meaning is to bring them backe againe to the Law to make them stay and rest there For surely when the doctrine thereof slippeth from vs all Gods miracles will doe vs no good We may well muse vpon him but all shall be but confused imagination so as euerie of vs shal turne away to superstition and Idolatrie To be short it will be vnpossible to be truely vnited vnto God and to sticke vnto him stedfastlie otherwise than by the bonde of his worde so as wee be restreyned by his teaching of vs that we hearken to his talke And why For we be ful of lying and therefore it behoueth vs to receiue the trueth of him That is the cause why Moses saith nowe That God came from Sinay that he shewed himselfe vpon Mount Pharan and that for his people he came forth from Mount Seir. For mount Pharan and mount Seir were neere to mount Sinay Therefore hee meaneth one and the selfe same thing but yet it sernieth to imprint y t woonderfull comming foorth the better in the remembrance of the people to make them to thinke continualy after what maner God appeared vnto them and shewed them his maiestie visible Not that they sawe him in his being for that is vnpossible but that they sawe the signes and tokens whereby they knewe howe it was God that caused the lawe to bee set forth by Moses And indeed we cannot see God as he is but he sheweth himselfe to vs according to our abilitie and grossenesse Yet notwithstanding the people of Israell did easily perceiue at that time that God was there and that it was his will to haue the power of his glorie knowen And truelie we see howe the Prophets made their benefite of this text of Moses For when they sawe the people variable and starting too and fro so as they were not sufficiently setled in the true religion they did euer put them in minde of those signes and wonders which were wrought at the publishing of the lawe And the Prophet Abacucke doeth in his song expressely borrowe these wordes of Moses Abac. 3 3◠For he saith that God came from mount Theman and appeared vppon mount Pharan No doubt but hee had respect to that which Moses saith here as though he shoulde haue spoken thus to the people which were then scattered asunder Yee wretched people why holde you not yourselues vnder the protectiō of your God seeing he hath once called you and shewed him selfe to bee your heade and woulde haue you to bee his bodie Ye haue seene him vppon mount Pharan that is to say vpon mount Sinay There his glorie shone forth in such wise as yee could not but know that he hath authorised the lawe and made a couenaunt with you to knit you vnto himselfe And why then shoulde yee now start away and become as members rent a sunder Nowe seeing that the Prophetes vsed this doctrine after that maner it ought well to serue to teach vs likewise nowadayes Therefore whereas it is said that God came from mount Sinay let vs vnderstand that seeing he hath approued and authorised his law by the visible signes and miracles which were seene at y t time we at this day ought to receiue the law with like reuerence as if god were before our eyes whensoeuer his word is preached vnto vs it is all one as if he opened his hart shewed vs his wil that there were mutuall and as they terme it interchaungeable communication betwixt vs. The end say I whereunto Gods word should serue vs is that he might common with vs and we with him yea and that so familiarlie as if hee came downe to vs because we cannot mount vp to him so as hee is faine to shewe that his comming foorth is for our sakes True it is that we shall not see the aire on fire wee shall not see the fire burning on the mountaine we shal not heare the thunder roaring nor the trumpets ringing in the aire but it must suffice vs that those things were once done to the intent that the lawe shoulde haue his authoritie euen to the worldes ende and that all the miracles which were seene at that time shoulde be ingraued in the lawe of God Againe it ought to suffice vs that God moued both heauen and earth at the publishing of the Gospell insomuch that as then his power was yet better vttered and moreouer his maiestie hath beene seene in the person of our Lorde Iesus Christ whereby hee was prooued to bee the onely son of God Seeing that all these things are knowen vnto vs let not our vnbeleefe keepe vs from receiuing his worde with feare and lowlinesse at this day which is so well warrāted vnto vs. Thus yee see what we haue to gather vppon this text where it is said that God shewed himselfe from Mount Seir. And truely after the warninges of Moses did once beare sway the children of Israel did not then any more see the mountaines of Seir Theman and Sinay neither was it lawfull for them to returne into the wildernes but the remēbrance of those things ought to serue their turne for euer And sothly it was not enough for those which had seene those thinges to bee able to speake of them but it behooued the fathers to teach their children that they also might vnderstand that GOD had appeared vnto them and that by that meanes the law might alwayes bee ratified Sith it is so let vs vnderstande that wee also at this day ought to occupie our selues in
be of as great estimation among vs as if he himselfe were personally present with vs. And for that cause he sayeth Luke 10.16 He that heareth you heareth me and he that refuseth you refuseth me For in that place our Lorde Iesus Christ ment not to exalt men but to shewe that Gods worde ought not to be the lesse esteemed although there bee no man to giue estimation thereto For we must not haue an eie to the messenger but to him that sendeth him So then we see how Moses hauing spoken of Gods worde and hauing shewed that they which call themselues faithfull ought to submit themselues thereto addeth Moses gaue the Lawe meaning thereby that we neede not to goe to the newfounde Iles to seeke Gods worde nor to passe ouer the sea as we haue seene already Deut. 30.12 nor to goe downe into the bottome of the earth but that Gods worde is in our mouth and in our heart at leastwise if GOD worke there by his holy spirite For well might we haue our eares beaten therewith but our heartes should not be touched at all vnlesse God gaue force thereto But when our Lord inlighteneth vs and maketh vs to feele that it is he that speaketh then haue we his word in our heart and againe we haue it also in our mouth to confesse it to be the infallible trueth And if we set our delight therein wee shall no more stand in doubt whether it were best for vs to receiue it or not but wee shall be fully resolued thereof Wherefore let vs learne by this text that if we will honor God and obey him and quietly receiue both his lawe and his Gospell when they bee preached vnto vs by the mouths of men we must not forbeare to doe him the honor to submit our selues vnto him although hee appeare not aâ—ter a visible maner ne send vs his Angels from heauen For it is a true tryall of our faith when for the honor of him we forbeare not to accept of men which cary not any great countenance nor haue any estimation at all That is the thing which we haue to beare away here in the first place Now immediatly he saith that the lawe belongeth vnto vs because it serueth for the whole congregation of Israell For we knowe that God hath gathered vs together with the Iewes and that in the end when they had shut out and banished themselues from the promise of saluation we succeeded in their place Seeing it is so looke what was spoken concerning the children of Israell which were come of the race of Abraham as in respect of the flesh y e same ought to be applyed vnto vs at this day And therefore it is no superfluous speech when it is sayde that the law was giuen Let vs learne then y t seeing our Lord will haue vs to receiue his word assuring our selues that it is spoken to vs and dedicated to vs for the health of our soules it is not as a seed that is throwen into the ayre but that God speaketh in such wise as he sheweth that it is for our profit to be so taught and that he will so approch vnto vs as we may be knit vnto him Now then whereas we haue heard that folke must cast themselues downe at Gods feete to heare his word let vs vnderstand y t wee be those folke Sith we know that Gods word lyeth and consisteth in his lawe let vs assure ourselues that it is the treasure benefite which God hath prepared for y e food and sustenance of his children accordingly also as he speaketh thereof to the woman of Chanaan 〈◊〉 7.27 where he saith y t men must not giue the bread of children vnto dogs True it is that at y e time we were as dogs y t is to say al the heaâ—hen men of y e world were reiected And our Lord Iesus Christ sheweth y t as in respect of our first state we be no more worthy to be partakers of this benefite than a dogge is to go to a mans table None but the children are to take their sustenance and refection there Howbeit forasmuch as at this day God hath called vs we be his true Church flocke this breade is therwithal giuen vs for our sustenaÌ„ce And therfore let vs not suffer Gods word to slip away wheÌ„ it is preached vnto vs but let euery of vs applâ—e it to our vse And Moses declareth expresly that it is for an inheritance to the Church of Israel to do theÌ„ to vnderstand y t it was not giuen for a time but to the intent it shold be receiued froÌ„ age to age and y t al men shold giue theÌ„selues to it so as there might be one consent of faith betweene the fathers and the children accordingly as it is saide thereof in the song of Zacharie as the Prophet Malachie also had sayde thereof afore Mal. 4.6 Luk. 1.17.18 Let vs marke then that this worde Inheritance or Heritage importeth a perpetuitie of Gods word so as it must not bee receiued alonely by such as liue at some one time and afterward bee buryed but the fathers must haue a care to make their children agree thereunto after their decease that all men may obey God and honor him to the ende If a man haue goods he will keepe them with great care for his children and when he dyeth he is well apayd that he leaueth them not vnprouided for but that they may haue some inheritance But in the meane while we consider not which is the principal good thing which ought to be left to those which come after vs which is that they may be partakers of Gods adoption and accounted among the company of his children That is the cause why Moses warneth here y e people which had bin duely trayned vp in Gods word that it serued not for them alone but y t God bound thâ—Ì„ to leaue the same inheritance in possession to their posteritie and would haue his Lawe to be knowen continually that it should abide froÌ„ age to age in full force and authoritie for euer And therefore wheÌ„soeuer we come to a SermoÌ„ let vs vnderstand y t our Lord calleth vs to him to the intent that our childreÌ„ should be drawen thither with vs. Gen. 17.7 1. Cor. 7.14 And forasmuch as he of his infinite goodnes receiueth them afore they bee borne and declareth that he will be their father and Sauiour and putteth them aforehand into the aray and company of his accordingly also as they be baptised in y e vertue of that promise needs must we be worse than vnthankful if we haue not a care to teach them wheÌ„ they come to discretion and let vs assure our selues that this inheritance is ofteÌ„ lost through the leawdnes of men or through their carelesnes and coldnes so as their childreÌ„ are depriued thereof We see what is happened to the world Wee see the horrible disorder which hath bin euery
worde He sayeth immediatly in gathering the heads of the people and the Trybes of Israel together Heere hee expresseth the concorde which ought to bee in Gods Church euen from the greatest to the least Whereas hee sayeth in gathering or assembling hee sheweth that as soone as GOD hath spoken there ought to be a conformitie and true vnion amongs vs. We must not be at variaunce one drawing one way and another another but euery of vs must yeelde assemble together that none but God may haue any preheminence ouer vs and that we may be gathered together in one as it were vnder his winges That then is the gathering together which Moses speaketh of heere And therfore we may conclude thereupon that when Gods word is not preached although mē agree together yet their agreement is cursed there is nothing but confusion in it Will we thē be so knit together as God may allowe of the concorde that is among vs Let him be alwayes our head let his word be the mean to fashion vs one like an other let there be no brotherhoode but because there is one father cōmon to vs al and y t wee be his children together by one common accorde And herein it is to be seene that all the fond bragging of the Papists is but smoke leasing when they say that they agree among themselues For it is alwayes to bee considered what the bonde is Now the Papistes agree in all disobedience so as they must needes bee stubborne in refusing Gods worde and trample his truth vnder their feete or else we see that without that there is no accesse to be had vnto them Seeing then that their linking in together is but to withdrawe themselues from God wo worth that vnion But if we will haue a holy and commendable concorde such as God may allowe of let vs begin at this point namly that we hearken to his voyce and y t we followe it shewing therby that we bee his true sheepe that we take him for our sheepeheard And in so doing let vs take him also for our king as it is sayde in this text that he also may take vs for his people and Church and then we may be bolde to defie all such as behaue themselues after their owne inuentions and fancies Nowe therewithall Moses sheweth that there is no man which ought not to submit himselfe to Gods worde when he sayeth in gathering the heades and all the Trybes together Heere then is no exception neither ought y e great ones to alleage either their authority or their power for they be the folke which ought to shewe the way and which ought by their exāple to induce the meaner people to obedience Therefore when our Lord speaketh let the heads be as lowely as the inferiour sort let them lead the daunce and reach their hands to all the residue For in very deede when the great men and rich men of this worlde and such as are in any estimation despise Gods worde set light by it it is a dubble stumblingblocke because men haue an eye to them they be as it were set vp on a hygh stage The disorder therefore which they make is such that they must yeelde dubble account vnto God for y t they haue bin the cause of the backeslyding of many simple weake soules And therefore let vs learn y t whensoeuer God speaketh those to whō he hath giuen y t greater giftes of grace which haue any dignity or excellency must shewe that Gods prouoking of thē to come vnto him is not in vaine they must be the first that obey him And on the other side the rude vnskilful must not alleadge We be no Clerks we be no men of great vnderstanding for it is sayde that all the Trybes of Israell must likewise assemble together Let vs conclude then y t as the great ones must shew the way to the litle ones so all the people generally and without exception must submit them selues to God al of vs must become his scholers seeing he vouchsafeth to be our scholemaister and al of vs must be his people seeing he doth vs the honor to set his royall seate among vs. That is the effect of the thing which wee haue to remember vpon this place But let vs come to the blessinges which Moses giueth to the Tribes of Israell I haue tolde you afore that they be not single prayers made as by a priuate man but that forasmuch as God had appointed him to be his deputie he declareth that the state of the Church shal be alwayes blessed that God will haue a care therof Moses then speaketh heere not in his owne person nor of his owne authoritie but as one gouerned by the holy Ghost and as one whom God caused to shewe foorth the fatherly care which he would alwayes haue of his Church To be short there is nothing heere which ought to be fathered vppon a mortall man but by the mouth of Moses God sheweth that hee hath not chosen the children of Abraham in vaine but that hee will continue his goodnesse towardes them to the ende and shew in very deede that they be a people whom he hath adopted to himselfe and dedicated to his owne seruice and of whom he wil be the defender Howebeit forasmuch as these thinges shal be layd foorth more at large I doe but touch them shortly as nowe Let vs come to that which is spoken of Ruben Let Ruben liue and not dy We know that Ruben was Iacobs eldest sonne and ought to haue obteyned the right of the first begotten and ought to haue had a double portion and to haue reigned among his brothers but he was bereft of it by his owne leaudenesse For he committed incest which was a crime worthy of more than death he deserued to haue beene wyped out of the worlde and to haue had his name reprochfull for euer Gen. 35.22 Neuerthelesse God pardoned him Yea but not without chastisement as we see by the blessing which was giuen him and he seemeth rather to haue beene accursed For Iacob his father sayde vnto him Gen 49.3 Ruben thou wast my first borne the beginning of my force and strength but thou hast also beene the beginning of my sorrowes And therefore thou must slippe away like water and drie vp For thou diddest loose the title of thy birth right when thou wentest vp vpon thy fathers bedde and committedst incest which is a horrible crime Forasmuch therefore as thou hast beene a greefe and sorrowe to me whereas I ought to haue receyued ioye and comfort of thee thou must be banished and excluded from thy birthryght and from the dignitie which thou shouldest haue had It shold seeme y t Iacob taketh too great displeasure against his eldest son when he ouerwhelmeth him so with infamie thundereth so against him Howbeit y t is but a temporall correction For notwithstāding this yet he continueth stil a
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
by the laying on of my handes be not hindered Saint Paul challengeth not to himselfe y e thing that is peculiar to the holy Ghost neither meaneth he that he had the holy Ghost in his sleeue to giue him to whom hee listed by the reaching out of his arme but hee sheweth vs that the signe which God had appointed vnto it was not vaine or vneffectuall Moreouer the same is to be considered more in all the Sacramentes whereof the Scripture speaketh than in all other signes that are to be had in the world I haue alreadie alleadged a similitude of y e deliuering of a fether or of a wand to him y t purchaseth an inheritance but there is yet much more in the Sacraments we must go yet one step higher Forthere our Lord worketh that by his power which men cannot doe True it is that when such a ceremonie is once done performed the lawe will maintaine a man in possession of the thing that he hath purchased howbeit that is not all For as I saide afore God performeth by the secret power of his spirite whatsoeuer hee sheweth and witnesseth to the eye So then wee must euer come to this point that the sacraments are effectuall that they be no trifling signes which vanish away in the aire but that the trueth is alwayes matched with them because that God who is faithfull sheweth that he hath not ordained any thing in vain And y t is the cause why y t in baptisme we receiue truly the forgiuenes of our sins we be washed and clensed w t the bloud of our Lord Iesus Christ we be renewed by y e operation of his holy spirit And how so Hath a little water such power when it is cast vpon y e head of a child No But because it is y e will of our Lord Iesus Christ y t the water should be a visible signe of his bloud of y e holy Ghost therfore baptisme hath y t vertue whatsoeuer is there set forth to the eye is forth with accomplished in verie deede If wee come to the Lordes supper it is certaine that a little cantle of bread and a drop of wine cannot quicken our soules for they be corruptible thinges but therby we haue a record y t we be fed with y e body blud of our Lord Iesus Christ by y t record we know y t our Lord Iesus Christ sheweth y t will not deceiue vs in his promises nor holde vs downe with our nebbes in the water as they say but that he performeth all that euer is tolde vs there insomuch that when we come to that holy table we must assure ourselues that our soules are nourished with the spirituall foode which we see not and that our faith must mount vp vnto heauen there to be ioyned with our Lord Iesus Christ. Heere then wee haue to note that when the scripture speaketh vnto vs of the signes which we haue in vse according to Gods ordinaunce the very trueth of them is present with them And why For as I haue sayde our Lorde alloweth of our sayth in that behalfe shewing vnto vs that the thinges which proceede from him are not deceiueable And as we ought to be fully resolued heereof in the Sacramentes so let vs marke on the contrary part that when men inuent things of their owne heades without the ordinance of God they be but toyes and may-games and no better As for example in the Popedome they haue many signes which they would haue men to accept as hygh mysteries What a sort fonde thinges are in the Masse And yet if a man will beleeue them there is nothing which is not well worthy to bee commended They would haue it y t there they be as it were rauished vp among the Angelles when they play their pretie pageantes And yet all is but vtter vanitie and a blearing or daseling of mens eyes And why For if a man demaunde from whence those thinges come he shall finde that men forged them and that there is no warrant for them from God yea and euen we ourselues doe see that they haue defiled baptisme True it is that they could not vtterly dispatch it out of the way but that euen in spyte of their teeth and in spyte of Satan who stirreth them thereunto and reigneth ouer them yet still at this day our Lorde Iesus Christ hath brought to passe that his baptisme continueth still in his Church But yet we see howe it is infected with many spottes among the Papistes so as the baptisme it selfe is nothing in cōparison of the rest For they esteeme not a childe to bee baptised with the water as it is of it selfe but the water must bee charmed aforehande and it must haue coniurations made ouer it and then must other inuentions be mingled with it as Spittle Sault and Tapers a number of other gawdes which would make a man amased And what importeth all this Euery whit of it is but doung taken from Satan and held still and yet the Papistes set all their holinesse therein Againe they haue inuented Sacramentes of their owne brayne as their Sacrament of conformation as they terme it and their Sacrament of Anealing and al their other pelting toyes And to be short what else are all the Ceremonies which we see among them but vtter illusions of Satan Therfore let vs learne to discerne the thinges which God ordeyneth and alloweth by his worde from the thinges that men haue putfoorth at aduenture and after their owne fancies And let vs vnderstande that as Gods trueth is alwayes certaine and infallible so y e things that are brought vp by men can not proceede but of vntrueth and falshoode For they be gouerned by Satan who is the father thereof That is the thing in effect which we haue to beare in minde And let vs marke further that when men are chosen to gouerne Gods Church so it be by orderly proceeding according to his word they shal be guyded and gouerned by him and hee will furnish them with his gratious gifts as farre as shal be needefull for them and whereas wee perceiue not nowadayes the thinges by experience which are contayned heere it is by reason of our vnbeleefe and leaudnesse For had wee such order of election as ought to be in choosing ministers to preach Gods worde and that wee went about it with such reuerence as is requisite with calling vpon the name of God with obseruing the order in such sort as hee hath set it downe by his worde and againe if the like were done in the choosing of magistrates and officers of Iustice It is certaine that GOD also would shedfoorth the gratious giftes of his holy spirite and we should see that his blessing should not be vayne in those elections But what Because we be oftentimes puffed vp with presumption and euery man deales after his owne fancie and a great sort of vs neuer passe for the obseruing of the thinges
papistes Doctrine that men must alwayes hang in doubt noted 88. a 20.30.40 That the Doctrine which is set foorth in the name of God serueth for all ages 9. a 40 God will not haue men to dallie with his Doctrine and why the same was giuen vs. 118. b 60. 119. a 10 What we haue to learne by that where Moses wisheth that his Doctrine might flowe like raine that moysteneth the grasse 1104. all 1105. all Touching the Doctrine of God preached and taught and our little profiting Reade page 1173. a all Of the Doctrine of Poperie whence the same hath beene taken 1206. b 40.50.60 Howe the Doctrine of God is despised and scorned 119. a 40.50.60 Of the Doctrine of Gods fauour testified in the scriptures and of a sort of people that profite but little thereby and why 1024. all Most comfortable Doctrine for the faithfull when they are visited sharplie by the hande of God 1008. all An instruction for vs that doe but pickle as it were on the Doctrine of God 6. a. 30 That such as giue themselues to ouer-much curiositie doo peruert the Doctrine of God and falsely abuse it and how 1018. a 10.20 Why Moses made a rehearsall of all the Doctrine that hee had preached in fortie yeares space c. 5. a 50.60.6 a 10.20 That the Doctrine of Gods lawe and his Gospel shoulde be common 922. a all The Papists Doctrine of ioyntworking with God reprooued 1231. b 40.50 60.1232 a 10 The Doctrine of God taught euery day is irkesome vnto men 3. b 10.20 c. The cackling of such as blaspheme the Doctrine of election noted 82. a 50 What is needefull for vs that we be not wearie of Gods Doctrine preached vnto vs. 3. b 10 What will betide vs if wee continue in refusing the Doctrine of God 4. a 20 As God forbiddeth vs to adde any thing to his Doctrine so also he forbiddeth to take any thing there fro Reade the place 115. a 40.50 The Papists Doctrine of merit or desert noted 111. b 50.60 Of what authoritie the Doctrine that is set forth in the roome of God ought to be 56. a 10 How a man may iudge that a Doctrine is false 680. a 40.50 That we must receiue the Doctrine of the law not as comming from a mortall man 5. a 10.20 To whom and by what meanes Gods Doctrine shall turne to the death damnation of men 483. b 60. 484. a 10 God wil haue vs to examine mens Doctrine 677. b all 678. a 10.20 c. The damnable Doctrine of the Papists that wee must stand in doubt of our saluation 914. a 20.30 A generall Doctrine for all degrees to obey and serue God 215. a 50.60 b 10.20 c. Why the Pope saith it is not lawfull to examine his Doctrine 678. a 40.50 A generall Doctrine for the honoring of all superiours 212. b 10.20 and so forward The neerer Gods seruants perceiue themselues to their ende the more carefuller must they bee to establish the Doctrine which they taught in their life time and why 144. b 10.20 Of the true touchstone whereby the goodnesse of any Doctrine is tryed 680. a 10 The Doctrine of the Gospel is as a cord whereby God draweth vs vnto him 313. a 40 Diuerse points of true Doctrine deliuered and set downe 680. a all To what end all the Doctrine of popery tendeth 680. a 60. b 10 Against such as would haue all manner of false Doctrine fauored and borne withall 537. a 10. b 20 Howe the Doctrine of God ought to mortifie vs. 179. b 20 What we ought to do when it pleaseth God to take away those that haue faithfullie taught vs true Doctrine 145. a 20 Moses deliuereth vs a perfect Doctrine which consisteth of two points 493. a 60. b 10. c. Reasons to induce vs to giue our selues wholly to Gods Doctrine 180. b 40 The Doctrine conteined in the lawe neuer decayeth 181. a 20 Howe we must profite by the Doctrine of God 179. b 10 What kinde of Doctrine God gaue his people the Iewes 177. a 20 Two points worthie to bee noted touching the Doctrine deliuered to vs in Gods name 177. a 60. b 10.20 The Doctrine of saluation must be receiued of vs with all obedience and why 165. a 60. b 10 What danger hangeth ouer our heads if wee holde not our selues to the simplicitie of Gods Doctrine 146. b 50 The heinous fault of one that scoffeth scorneth at the Doctrine of God 149. b 30 40 Our vnthankfulnes is the more shamefull if wee shut our eyes against the Doctrine of saluation 145. b 60 The ministers of Gods worde must seale vp the same Doctrine that they taught in their life time to cause it to continue after their decease 144. b 50 In what case we be if we listen to lies false Doctrine 530. b 20.30 What force the Doctrin of truth ought to haue when it is taught vs. 527. b 40.50 No Doctrine in poperie to drawe men to God 187. a 20 God will not haue his doctrine to be as a dead thing 132. a 20.30 Men must do God homage in his Doctrine and why 56. a 40.50 The Doctrine that images are laimens bookes reprooued 137. a 10 A notable point of Doctrine shewing what God is 192. a 50.60 b 10. Notable Doctrine and particularlie to be applied concerning the punishment of Moses 47. b 50.60 48. a 10 The often putting of vs in remeÌ„brance of Gods benefiâ—s is no needeles Doctrine 17. a 30 The Doctrine of saluation abideth vnappaired though men be corruptible 26. a 10 Notable Doctrine not onely for iudges but also for all men in common 21. a 30 Necessarie Doctrine for ministers and preachers of the word 21. b 40 Notable Doctrine of the theefe that hung on the crosse and appliable vnto vs. 29. a 20.30.40.50.60 Doctrines In what respect we may be assured that Doctrines be true and certaine 682. a 10 Dog A Dog was counted an vncleane beast in the time of the law 819. a 40.50 How these words are meant Thou shalt not bring the hire of a whore nor the price of a Dog into the house of the Lorde 819. a 40.50 so forth in the sermon Looke Beastes Dogs What wee haue to note vppon these wordes that men must not giue the breade of children vnto Dogs and howe we were Dogs 1191. a 50.60 Doo The meaning of these wordes Thou shalt Doo that which is right and good in Gods sight 294. b 20. c. Howe we may knowe that the thinges Which wee Doo are acceptable to God 514. b 50 Howe men shoulde not be iudges and vmpers of the things that they Doo and why 294. b 40 Why we must not Doo the things that seeme right in our own eyes 294. b 30 Whether it be in vs to Doo that which God commaundeth in his law 1052. a b 50.60.1053 all Dooing What wee must haue in vs when wee would be
10. Looke Couenants Promise of man What sinne is committed when a Promise bounde with an oth is broken 94. a 50.60 Of the Promise made in Marriage and of how great importance it is 789. b 10 Howe farre foorth men keepe touch in the thing that they Promise 94. a 10 Looke Couenant Promises of Men. When and by what default there wil alwaies bee some fainednesse in our Promises 94. a 10 The deceitfulnesse of men notwithstanding their Promises neuer so autentically made 94. a 40 Prophesie both true and false Howe â—he Iewes make their boast of the gift of Prophesie and why the same was giuen them 682. b 50.60 Two places touching the Prophesie of false Prophets comming to passe and not comming to passe reconciled 534. a 30.40.50.60 and b all Of Ieremies Prophesie touching the Iewes captiuitie in Babylon howe Homaniah went about to discredite and scorne the same 534. a 60. and b all Whether the Diuell can Prophesie or no. 533. b 50.60 534. a 10 Prophesies The blessinges that Iacob and Moses gaue the twelue tribes were Prophesies 1212. b 10. and a 20.30.40 What we must doe that wee maie not bee deceiued as in respect of particular Prophesies 533. b 10 All Prophesies performed in Christ to which intent he came 674. b 50.60 Prophet Vnto what Prophet we must not hearken and vnto whome these wordes appertaine 529. b 30.40.50.60 c. That a Prophet maie saie something that shall come to passe afterwarde and yet neuerthelesse not haue the more warran to be taken for a seruant of God 535. a 20.30 Howe euill Ieremie the Prophete was intreated for telling the trueth 538. a 60. b 10.20.30 Not the title onelie but the effect also of a Prophet must bee had and what that is 678. a 60. and b 10.677 a 20 Of a true Prophet and a false the differences of both and infallible tokens to knowe them 680. b 50.60 534. a all and 535. a 10 The meaning of Moses by these words God will raise vs vp a Prophet 664. a 20.30.40.50.60 â— 10. c. 665. a 10. 674. b 20.30 Howe Moseses wordes Yee shall obey the Prophet are meant 666. a 50.60 Notable doctrine vpon these wordes The man that will not heare y e Prophet shall die without release 675. a 30. c. Christ the great and cheefe Prophete promised to the Iewes 665. b 30. 642. a 40 False Prophet Howe a False Prophete preuailed against a true Prophet and withstood him to his facâ— 538. b 10.20.30 Howe we bee affected when the thing that a false Prophet saith to vs doth come to passe 531. a 10. and what we must do in such a case ibidem 20 Though a False Prophet speake the truth yet is not that a warrant that his doctrine is true 681. a. 30. Notable doctrine vpon these wordes Thou shalt not be afraide of such a False Prophet 684. a 20.30 Of a False Prophete that spake in as excellent a stile and manner of speech as could be of Gods vnchangeable truth 804. b 60. and 805. a 10.30.40 Prophetes Against such as holde that there is no more neede of the law and the Prophetes 463. a 30.40.50 God will haue vs to sift the Prophetes whether they teach aright or no. 677. b 50.60 and 678. a 10 To what ende God raiseth vp Prophetes and their charge 677. a 50.60 Why wee haue no Prophetes nowe adaies to tell vs of things to come by speciall reuelation 681. b 60. 682. a 10 Howe the true Prophetes did set them selues against the False Prophetes 681. b 10.20 What the Prophetes would saie when they meant to proue that they were sent of God 681. a 50. Example of Ieremie ibid. 60. b 10 Of the office of Prophets and in what pointes the same consisted 679. b 40 50.60 Ministers of the Church are in the same degree that the Prophets were and how 666. a 20.30 All the Prophetes tooke their end in Christ and he made a perfect conclusion of all 666. a 10 No more Prophetes in Israell after the time of Zacharie and Aggeus 665. b 40 That there shall be Prophetes alwaies in Gods Church 665. a 30 That God will raise vp Prophetes from time to time among the people and to what intent 665. a 10.20.30 and 67â— all What Christ meant by this saying That Iohn Baptist excelled all the Prophetes 675. b 50.60 676. a 10 Moses and his fellowe Prophetes were but seruantes and how 674. b 40 The Iewes were destitute of Prophets from Malachies time till the comming of Christ. 1247. a 40. b 10 Moses excelled all the Prophetes that were to be founde in Israell why 1246.30.40.50.60.1247 al. False Prophetes What ought to bee our refuge when there rise vp neuer so manie False Prophets among vs. 527. b 50.60.529 a 50.60 b 10 Of False Prophetes who they bee and howe wee must withstande them 528. b. 40.50.60 and 530. a 30. and 531. a 30 The order that False Prophets true Prophets vse in their admonitions doe differ and how 534. b 40.50 The offence of False Prophetes aggrauated by comparison 536. a 60. and b 10.20.30 and 537. b 10.20 Remedies for the rooting of False Prophetes and heretikes out of the Church 536. a 20.30.40.50.60 Why God setteth downe a lawe for False Prophetes 679. a 30 Howe it commeth to passe that False Prophets doe sometimes speake the truth 680.50 b. 60. 681. a 10.20 Tokens whereby to discerne False Prophetes aright 679. b 40.50.60 Two sorts of False Prophets set downe by the Lord himselfe 682. a 60. and b 10 Howe God will turne the sayings of the False Prophetes into the contrarie 682. a 40.50 The pride and presumption of False Prophetes noted and condemned 683. a 30.40.50.60 The cause why Moses saith that he wil discouer False Prophets 682. a 10.20 False Prophetes or teachers that goe about to seduce Gods people from the right waie compared to bitter rootes 1032. a 50. b all 1033. a b all To what ende God suffereth False Prophets to bee stirred vp by Satan to sowe their daâ—nell among vs. 533. a 10 Prosper Howe a man should bethinke himselfe if he would Prosper in his owne person 952. b 50.60 953. a 10.20 948 b 50.60 How it is not alwaies perceiuable that God doeth prosper them that serue him and why 324. b 60. 325. a 10 The way how to Prosper all our life loÌ„g 482. a 50.519 a 20. 551. a 30.40 345. b 10.20 How we seeke and intend to Prosper as it were in despite of God and of the ende of our drifts therein 518. b 10.20 What a kinde of contentation we must haue if God list to Prosper vs. 355. b 40 What wee haue to learne when God promiseth to Prosper vs if wee serue him 347. a 10. Looke Blessed Prosperitie Prosperitie a good trial to bewray what is in mens hearts see howe 349. a 10 From whence all manner of Prosperitie
papistes replication when they haue warning giuen them of their Superstition 521. b 30.40 What wrong he that goeth to the Superstitions of the papistes doth vnto himselfe 313. a 10. Of stepping aside to Superstitions after we haue once known gods truth 370. b 60. 371. a 10. 494. b 60.495 a 10 Superstitions of the Papists the heathen about the dead 561. b 10.20 The meane and way wherewith wee may be armed against all Superstitions 146. b 50. The cause why Superstitions reigne so much at this day in poperie 140. a 40. What we haue to learne if Superstitiōs be neere vs and we driuen to behold the markes of them c. 178. a 10.20 The roote whence all the Superstitions in the world haue sprong 455. b 30.471 b 50.60.472 a 10.20 The beastlines of Idolaters in their Superstitions noted 444. b 40. Looke Deuotions Supererogation A supposed speech of the papistes implying works of Supererogation 325 a 60. b 10. Looke Merites and Workes Supper of the Lorde How the papistes storme when wee say that the Lordes Supper is to be ministred according to his owne institution 544. b 20.30 How the primitiue church prouided tooke order for the due ministration of the Lords Supper 838. a 30 A question touching the Lords Supper why wee come together to receiue a bit of bread and a draught of wine 299. a 30 How the papists haue changed y e Lords Supper into a charme 1056. a 30.40.50.505 b all What is signified vnto vs by the visible signes of the Lordes Supper 1081. a 50.336 b 10.607 a 10.629 a all 505. b all Whether the bread and wine in the Lords Supper can quickē our soules and what record wee haue by them 1244 b 60.1245 a 10 The Supper of the Lord is to vs at this day the same that the Paschal lamb was to the people of the Iewes 600. b 50.60 Why and for what cause the sonne of God left vs his Supper 605. a 40.50 Who are to be admitted to the Lordes Supper and who not 607. a 20 30 600. b 50 After what sort wee must bee rauished when wee come to the Lords Supper 512. b 40.513 a 10.607 a 20 The greatest warrant of Christes presence among vs is in his holie Supper 498. a 10 In what respectes the Lordes Supper might seeme but a contemptible thing and how it is verie effectuall 894. a 40.50 Against the priuate receiuing of the Lords Supper and in what respect 920. a 20.30 Looke Sacrament Supremacie Of the vsurped Supremacie of the sea of Rome 498. b 60.499 a 10 Vnder pretence of what text the Pope taketh his vsurped Supremacie 640 b 10.20.641 a 10.20 Sustenance Against certeine esteemed doctours which haue helde opinion that it is not meete for Christians to pray to God for bodily Sustenance c. 350 b 50 60 Touching bodily Sustenance frō Gods hand and what we haue to consider therein Read page 1233. a 50.60 b all This concerneth both rich and poore 350. b all What the Sustenance of our soules is 355. a 10.20.30 Our Sustenance is from God as the Iewes food was though the meanes differ 351. a 50.60 and b 10.20 After what sort the taking of our bodily Sustenance must be 499. b 60.500 a 10 What the worde whereby Moses saith we haue our Sustenance betokeneth 354. b 30.40.50.60 355. a 10 Sute in lawe Why God woulde not haue all cases of strife or sute come to Ierusalem 638. b 50.60 Sute in lawe and friendship doe neuer match together 711. a 20 Of the Sute of a stranger in court of iustice and how the same is delaid 863. a 30.40 Sutes in lawe Necessarie doctrine for such to marke as haue Sutes in lawe and how they ought to bee affected in persecuting them 874. a all Delayes in Sutes of lawe and who bee sorie that euer they attempted sute though their case bee good 737. b 50.60 The common course of dealing in law Sutes noted and complained of 873. a all Against the delaying of definitiue sentence in Sutes of lawe 873. a 60. b 10 Sweare Why God doth sweare seeing his bare word and promise should suffice 378 a 60. b 10.1167 b all 158. b 10.20.195 b 30 What wee haue to note in that God doth Sweare by himselfe 1168. a 30 40.1167 b all Of such as Sweare by the names of creatures 286. a 40.50.195 b 30 What things wee must beare in minde whensoeuer we sweare 287. a 40.50 Notable doctrine vppon these wordes Thou shalt sweare by the name of God 284. b 30. all 285. a b all 286. all 279. b 50 It is not lawful for vs to Sweare in al cases though we say the truth 285. b 30.40.50 Why they that Sweare do take their oth by the name of God 284. b 30 It is a curssed superstition to Sweare by the name of an idol 286. a 10 To Sweare by the name of God is a kinde of confessing our faith 284. b 30.194 b 10 The meaning of Ieremie in these wordes The shepheards which haue the charge of leading Gods people must teach thē to Sweare by y e name of God 195. b 40 Such as Sweare by their faith Read the place 196. a 40 They crucifie Christ againe c. that Sweare by his woundes his bloud c. 196. b 10 Of such as Sweare vnaduisedly and to no purpose 195. a 10 Considerations for our selues in that God doeth Sweare with an othe for our sakes 9. a all Looke Oth. Swearing Of Swearing by the Virgin Marie and howe sore they offende that vse it 286. a 50.60 b 10 Why and for what cause our Swearing by Gods name is 285. b 60 Of Swearing by the names of kings princes vsed among the heathen 286. a 20 The Swearing of the heathen by their idols wherof it was a token 286. a 10 God is wounded by Swearing Read the place the prophet Zacharie saith so 198. a 10.20 Howe men might soone forget their Swearing 197. b 40 The fondnes of such as thinke themselues blamelesse if in Swearing they expresse not the name of God 195. b 50.60 In Swearing by God wee doe homage vnto God 194. b 30. Looke Name Othes Sworde The vse of the Sword and why Kings princes and magistrates bee armed therewith 492. b 50.60.493 a 10.693 a 10.692 b all The danger that such as hold y e Sword of iustice are in if they wink at mens misbehauiour 550. b 20.30 Of Gods Sworde and that the same is not material 1168. a 60. What then b 10.20 How it is meant that God draweth his Sworde and wil sharpen the edge thereof 1168. a 60. b 10.20 Of the materiall Sword and to whome the same doth appertaine not appertaine 730. b 50.60 Christ vsed not the material Sword to aduaunce his doctrine withall 537. b 50 Of the spirituall Sworde and wherein the vse of the same consisteth 537. a 30.40 Synagog No church in poperie at al but an hellish Synagog
a 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
euerlasting vnchangeable God but he spake so as in respect of men Although men do generally confesse that all good commeth of God yet ceasse they not to forge idols after their owne fansie insomuch y t in sted of resorting to the true God that made heauen earth which reuealed himselfe to the fathers they wander away after their own imaginations as saith S. Paul Rom. 1.21 and fal to deuising of they wote not what As soone as we conceiue any whit of the diuine Maiestie by and by wee bee gadding after idols and turne away from the liuing God And thereupon came it that euerie nation had his God If man had asked them what intende ye to doe yee wretched soules they woulde haue answered wee intende to serue God But yet for all that they worshipped idoles And why For they turned away from the simple essence of God and worshipped the things which they had set vp in their owne dotages and foolish conceites According whereunto when any of theÌ„ had any welfare or prosperitie they would say God be praised God hath done vs this good turne but in the meane while they fathered all vpon their idols If a maÌ„ had said to the Egyptians in the time of Moses now sirs ye haue had a fruitefull yeere yee haue gotten in good store of Corne and Wine and whence comes all this They woulde haue answered it is GOD that hath helped vs. And yet notwithstanding they worshiped an Oxe they worshipped bruite beastes yea and euen Serpentes and the herbes of the earth It was as brutish a kinde of dealing as might be Although this people was sharpe witted and suttle aboue all others yet were they become so brutish that they gaue ouer themselues to all the abominations of the worlde To bee shorte when they had either peace or health or abundaunce of wealth they woulde say God God the worde God ran trotting euerywhere But in the meane while euerie man had a God by himselfe Such a one was Baal Peor of whom wee shall speake hereafter which was the GOD of the Ammonites Thus did Idolatrie reigne euery where and euerie man had his Patrons and gods by himselfe In consideration whereof Moses saith Of a trueth Lorde mâ—n abuse thy benefites and when thou doest them good as in deede all proceedeth from thy hand they do vtterly forget it or marre it or beelie it For they beare themselues on hande that they receiue those things of their Gods that is to say of their idols which are but leasinges and dotages And so are men vtterly ouerseene But Lord howsoeuer the world fareth thou hast vttered such a power towardes vs as all the Heathen must needes haue their mouthes stopped so as they cannot saye These are Gods that haue wrought as great miracles as the God of Israel If thy deliuering of thy people bee compared with all the benefites which thou hast bestowed vpon men it will appeare that thou art the souereigne God that thou hast shewed forth thy mightie arme in such wise as all other Gods must needs be cast down Thus ye see what Moseses meaning was Deut. 10.17 Psal. 50.1 Esa. 45.21 And the Scripture speaketh often after that maner as though it graunted men their errour As if we should say put the case or admit not that it is so in deede but to come by degrees to the thing that is to be proued As for example if we haue to doe with some Papist to the intent wee may teache him according to his rawenesse wee will say Go to in praying vnto God let the one side haue Iesus Christ for their aduocate and let the other side haue the Virgin Marie with the rest of their Heesaints and Sheesaints and let vs see which is the better For when a man comes vnto God and setteth Iesus Christ before him he is assured by the holy scripture that it is Christs office to bee the meane betweene God and him and to make intercession for him And so hee that prayeth in the name of Iesus Christ is thoroughly sure that he goeth not to worke at all aduenture But as for him that takes the Virgin Marie or any other patrone he shall bee beguiled when he thinkes himselfe most sure to be heard for why he hath no warrant Now then which is best Wee speake after that maner to the Papistes not that wee meane it is lawfull to haue patrones for then should we abuse Gods name It is said that in praying wee must bring nothing of our owne head but faith must be our foreleader and it is as the key to open vs y e gate Neuerthelesse wee vse such maner of speache to the vnbeleeuing and ignorant sort to draw them by little and little So then Moses maketh not comparison of the God of Israel as though hee had conceiued in his imagination that there was a swarme of Gods and that euerie of them wrought according to his abilitie No he knew well ynough that there is but onely one God but forasmuch as he sawe men ouershoote them selues in that behalfe he saieth that although all other Nations imagine themselues to receiue benefites at the handes of their Gods yet notwithstanding the God of Israel had vttered himselfe with such power as he onely ought to bee worshipped and men might well vnderstande that none reigneth but onely he and that the gouernment of heauen and earth belongeth to none but onely to him and all men might see by the myracles which he had wrought that all creatures are in his hande That then was the meaning of Moses Let vs marke further that when the fathers of olde time did by reason hereof despise idols and all those that worshipped them Psal. 115â— Esa. 4â— Deut. 34. 3â— Ier. 1â— God did shewe himselfe to them also after a mightie fashion Their saying is where are the Gods that can doe like the God of Israel which hath vttered such a mightie power And in deede wee see no visible substaunce of God but his will is to haue vs knowe him by his shewing of himselfe in his workes that is the way that he will haue vs to conceiue him Seeing then that God hath vttered his mightie power It is our duetie to magnifie him and to worship him in such sorte as wee defie all the idols that men haue forged to themselues and laugh all the things to scorne that haue bene brought in by the worlde For why there is nothing but vanitie and leasing in them But forasmuch as wee be not of sufficient capacitie to iudge of Gods workes though they be present afore vs ne can come right vnto him except he guide vs thither by his worde let vs learne to hold our selues to this doctrine Therfore whensoeuer God maketh vs to perceiue his mightie power let vs bethinke vs of our owne rudenesse and infirmitie and by and by take his worde to vs to exercise vs therein And let