when God published and set foorth his lawe hee respected not what we coulde doe or what our power or abilitie is but what we owe vnto him Therefore when he saieth You shall serue mee by keeping my Statutes with all your heart and with all your soule hee speaketh not according to our abilitie hee knoweth full well that wee are not able to compasse it wee are farre wyde from it but yet for all that wee ceasse not to bee bounde vnto him and there is good right why hee shoulde require his due although wee are not able to perfourme it For whence commeth the faulte Of the corruptnesse of our nature Seeing it is so then let vs conclude that GOD must not bee barred of his right And therefore although men can not whollye discharge themselues yet GOD ceasseth not to say You owe mee this and therefore doe it Now whereas the Lawe was in such sort giuen vnto vs wee are so farre vnable to perfourme it that wee knowe not howe to haue one good thought onely to beginne ◠Cor. 3.5 much lesse haue wee any ryght affection to stirre one finger to doe it That is no newes but wee must mourne knowing that wee are altogether rebelles vnto GOD and that there is nothing in our nature which is not repugnaunt to his righteousnesse Haue wee done so Haue wee condemned our selues Then let vs pray him to ayde vs with his holy spirite And moreouer when hee shall haue ayded vs let vs knowe that if there be any thing wanting in our duetie yet shall it not come into account but GOD will accept of the seruice which we yeelde vnto him so it proceede from a free and syncere mynde as I sayde afore Wee see then that the thing which wee haue to gather vppon this place is that GOD will bee serued not by piece meale nor by force or constraint but of a pure and free-hearted deuotion and with all our heart Moreouer let vs note that wee cannot discharge our selues of all that which wee owe him and as in respect of our owne nature wee can not any way beginne But whereas hee hath published his Lawe by the mouth of menne and hath caused it to bee set downe in wryting hee must also write it in our heartes as he promiseth to doe Ier. 31.33 Ezec. 11.19 Hebr. 8.10 Deut. 30.6 both by Ezechiel and also Ieremie And it is a common doctrine as wee shall see heereafter that hee promysed the Iewes to circumcise their heartes After that manner doeth GOD speake vnto his elect that is that through his holy spirite hee imprinteth his commaundementes in their heartes Moreouer wee must knowe that although GOD haue touched our heartes by his holy spirite yet wee are alwayes rebelles against him and wee neuer come to the perfect and substantiall seruing of him which is sette downe heere Wee must therefore alwayes bewayle our selues crauing forgiuenesse of the faultes which remayne in vs. But yet notwithstanding wee must inforce our selues to come vnto GOD yea euen with willing seruice that our heartes may bee so disposed as wee may take a pleasure to bee obedient vnto him for vntill wee bee come to that poynt GOD will accept of no seruice which wee doe to him Thus yee see in effect what wee haue to beare in minde concerning these words of Moses Nowe hee addeth The Lorde thy GOD hath made made thee to promise this daye that thou shalt bee a people vnto him and thou hast caused the Lorde thy GOD to say that hee shall bee thy GOD. This place heere is taken in two sortes For the verbe which Moses vseth signifyeth sometyme to exalt or to sette vppe on high howbeeit not in his originall signification but after a certayne manner and sometime whereas yee woulde saye according to the roote of the woorde A man is exalted it may also bee construed hee hath made himselfe to saye bycause it is to bee gathered that bragging and boasting doe make a man to set out and to aduaunce himselfe highly Therefore commonly this place is taken as if it were sayde the Lorde thy GOD hath chosen thee this day to bee his people and thou also hast exalted or sette him vp to bee thy GOD. I graunt that this sense maye well bee borne with But when all is more nearelie considered the naturall meanyng of Moses is as wee haue turned it to wit this daye thou hast caused the Lorde thy GOD to say that hee will by thy GOD and hee hath made thee saye that thou wilt bee his people For in this place Moses meant to shewe the fauour which GOD had vttered towardes the Iewes in making his couenaunt with them And to prooue this to bee so wee see that the same thing i◠declared many tymes in the holye Scripture both to the Iewes and also vnto vs that is that GOD vseth inestimable goodnes towards vs whē it pleaseth him to cal vs into his church and to receiue vs as it were into his own house for then he couenāteth with vs as if two persons should meete to passe bondes on eyther part As for example Some gift is to be made Now hee that is the granter speaketh first and he that accepteth is there also Then are conditions annexed and the partie that maketh the gift saith This I except This I reserue or I will haue him to whom I giue it to bee bounde vnto mee after such a maner The graunter as they terme him accepteth of the gift bindeth himselfe on his part and both of them make promises I saith y e one doe renounce all my right giue all ouer into this mans hand And I for my part saith the other doe accept it with condition to performe y t which he requireth of me So then like as Conueiances doe passe betweene men euen so dealeth God w t vs in that it pleaseth him to admit vs for his people to take vs for his owne Now let vs see what honor this is whē he stoopeth so vnto vs wretched creatures We are poore wormes of the earth as touching our bodies we are vile carions rottennes as for our soules there is yet farre greater wretchednes in them and yet notwithstanding God entreth into couenants w t such as we are what equal match is there betweene vs Would an earthly king or some great Prince vouchsafe to come vnto a swineheard or some other man of base degree say we wil couenant one w t another we wil haue a Notary betwixt vs. A Prince which yet is but a mortall creature would think himself too much disgraced if he should enter into couenāt with such an abiect as in respect of y e world and yet our God vouchsafeth to stoope as lowe vnto vs. And therefore we ought to magnifie so great a priuilege When we heare the worde of God preached vnto vs it is all one as if God came down hither vnto vs and saide Come on As for mee I
husband but also to the liuing God For it is he to whom she bindeth her selfe like as he hath ordeined wedlock and is the author thereof so will hee haue a care for the maintaining therof Therfore wheÌ„ we heare the word Aduowtrie we ought to lothe it as an expresse defying of God by wilfull breaking of the holy bond which he hath set in mariage like mad beastes And hereby we see in what estimation he hath honestie Why so When hee will haue vs sober chaste and modest he sayth If ye be not honest and well stayed yee bee no better than Aduowterers That is to say whatsoeuer excuse ye pretend before men and make ye your faults neuer so small and light I hate ye for yee stinke your whole life is infected in my sight We see theÌ„ as I sayde afore that here is a strait commaundement to keepe our selues honest chaste And hereby it appeareth how fond their excuse is which say they do no man wrong wheÌ„ they be full of disorder and vnrulinesse For our Lord knoweth well enough to what end he vsed such speach It was not for y t he was toungtied wist not how to vtter things in order but because he intended to shew that if men made but a smal matter of wantonnesse and vnchastitie there is another balance for theÌ„ to be tryed by namely that he condemneth accurseth all those for aduouterers which behaue theÌ„selues vnhonestly or vnchastely Therefore we haue so much the more neede to wey well y e words y t are set downe here where he sayth Thou shalt not be an Aduowterer But yet herewithall we must follow the degrees y t are conteined vnder this coÌ„mandement First as I sayd afore let vs vnderstand y t God will haue wedlocke to be kept holy For as our persons liues are deere vnto him so will hee haue y t faith and troth that is plighted betweene man wife to be mainteined in their price and estimation that so holy a thing as mariage be not giuen vp to shame reproch This ought to bring to passe that no man should looke vpon his neighbors wise with vnchaste eye And why For God hath matched her to a husband already he wil haue her husband to shadow her â—en 20.16 And wheÌ„ we thinke any euill or feele any vnhonest lust he will haue vs to shun it for feare of that which is tolde vs namely that God himselfe taketh vengeance of them that breake the holy fellowship which was knit in his name â—rou 2.17 In lyke case is it with women in respect of their husbandes so as a wife may not yeelde to wicked lustes when she beholdeth a maryed man Why so For God hath assigned her her make If we wil not make warre against our maker we must liue euery one in his own house w t such match as he hath y t order must be mainteined w tout breach because god is y t author of it That is one principal point But besides this we must alwayes come back to the nature of God remember that he is not an earthly lawemaker which forbiddeth but only the outward deede and in the meane while letteth the lewd affections alone 1. Sam. 16.7 for God will admit no eyeseruice neither is he lyke to vs. Men are contented if they perceiue no fault but God who searcheth mens heartes Ier. 5.3 respecteth the trueth as it is sayd in Ieremie Therefore hee in his lawe meant not to restreine our bodyes only but also had a speciall regarde to our soules So then let vs marke that God not onely forbiddeth the act so as wedlocke be not broken by any actuall deede but also hee forbiddeth all wicked lustes and lykinges And therefore doth our Lord Iesus Chist say Matt. 5.28 that he which looketh vpon another mans wife with a wicked eye is an Aduowter already before God Though he cannot be blamed by the lawes of men nor punished as an aduowterer yet is hee condemned already before God as hauing transgressed this commaundement Therefore when we heare this word Aduowtrie which is so greatly condeÌ„ned let vs learne not onely to absteine from all whoredome as touching the actuall deede but also to keepe our thoughts and conceits chaste so as we be vndefiled both of eye and heart For after that maner doth S. Paul define true chastitie 1. Cor. 7.34 when he saith that such as are vnmaried ought to haue a care how to please GOD by keeping themselues pure and cleane both in bodie and minde He saith not that those continue chast which haue not defiled their bodies with whoredome but which haue indeuored to keepe themselues vndefiled both in body and minde And when we haue thus considered how God curseth and abhorreth all aduowtries wee must proceede further and reache out and apply the same to all maner of whoredome True it is that he which breaketh the faith of wedlocke committeth a dubble offence and it is much more haynous as I haue sayd already But yet must we alwayes come backe to this poynt that Gods meaning is that men shal not only not commit any thing against mariage but also that they shall not leade a beastely lyfe so as whoredome may haue full scope and vnmaryed folke runne loose to giue ouer themselues to lewdenesse with euery one whom they meete with lyke bruâ—e beastes but that we shoulde be pure and cleane both in body and minde For it is sayd that not onely our soules 1. Cor. 6.19 but also our bodies are the temples of the holy Ghost as was declared euen now Note that he speaketh this because y t day at the SermoÌ„ a mariage was solemnised And they be Saint Paules owne wordes where he telleth the Corinthians that it was too too much to their reproche and shame to suffer fornication and whoredome among them as they did Knowe ye not sayth he that your bodyes are the temples of the holy Ghoste Beholde God hath done vs the honor to choose these wretched bodies of ours which not onely are fraile vessels but also rotten carcases and earth GOD I say notwithstanding this hath so inhonored them as to vouchsafe to make them the temples of his holy spirit that he may dwell there shall we goe welter them in all filthinesse and make hoggescotes or swines styes of them What a treacherie is that Again that is not all 1. Cor. 6.13 Let vs haue an eye whereunto S. Paule leadeth vs. Our bodies are members of Iesus Christ therefore if a man giue ouer his body to whoredom it is all one as if he tore Christs body asunder For it is certeine that wee cannot mingle Gods sonne the fountaine of all cleanesse with our filth and lothsomnesse Now then if a man cast himselfe into whoredome it is as much as a rending of the body of our Lorde Iesus Christ in peeces as much as in vs lyeth Not that
foundation which wee must lay whereby to take courage to serue him For if there be no certainetie in our religion wee shall alwayes make but a colde worke of it and if it bee macched with any wilfulnesse it will make vs to stande in our owne conceites yea and starke fooles so as there shall be no trueth nor right in our dooinges Howe so euer the case stande I say if men bee not sure who the GOD is whome they worshippe they shall but runne a straye and at randonne without anye zeale to serue him For although the Papistes bee so greatly giuen to their idolatrie that to their owne seeming they haue sure houlde of the thinges that they haue imagined yet it is but a doubtfull opinion and surmise which deceiueth them In deede they doe their seruice with many ceremonies but if a man come to the searching of their heartes hee shall finde them alwayes doubting and so snarled in their superstitions that they knowe not where they be And truely whensoeuer they be pinched with aduersitie then doeth the venime breake out so as they shewe that they wote not whether there is a GOD or no but by blaspheming of him by gnashing their teeth against him by finding fault with him and by accusing him of crueltie for punishing them as they suppose without their deseruing Loe in what taking all they be which followe their owne fancies in cases of religion True it is that the Idolaters become so beastly in their superstitions that they followe them with a burning affection as the prophetes say Ier. 5. â— who vpbrayde the Iewes that they were like stoned horses neying after mares that is to witte they were so diuelishly minded that their doinges were not counted as an ordinarie kinde of whooredome but as a villanie euen against nature Likewise in the Popedome is it not seene that such as are taken to bee the earnestest mainteiners of their religion are rather carried away with rage than moued with any true zeale to Godwarde Yes certainely and thereby they doe the more bewraye their owne leawdenesse and shame In deede they be bolde ynough to skorne vs as though wee were turned away from the right religion but lette it suffice vs that wee may alwayes vpbrayde them that they knowe not what GOD they worshippe whereas wee on our side haue good warrant of the doctrine y t we follow and are sure that God accepteth the seruice which we yeelde vnto him according thereunto and that in so doing we may boldly offer our selues vnto him Yee see then that vnlesse we bee sure of our religion we shall neuer haue any right ordred zele nor hearts disposed to serue God And that is the cause why Moses sayeth heere Go too ye be not as the heathen that go at al aduenture weening that they doe well in seruing their Idolles howbeit that it be but a weening so as they know not what the Gods be whom they serue for it is but a fancie of their owne deuising But your God is the God that made heauen and earth it is he that hath reueiled himselfe vnto you Now then if yee followe them that haue not the like assurance and fall to disguising of Gods seruice what excuse will there bee for you Were it not meete that ye should rather giue ouer both your bodyes and soules to him Rom. 12.1 1. Cor. 6.20 so as hee might bee honoured at your handes all your life long And so we see here the intent of Moses as concerning this text Now let vs learne heereby that wee can neuer rule our liues to Gods lyking vnlesse we first knowe him For what a thing is it if wee thinke we liue vprightly and in the meane while know not the God whom we ought to serue For when is our life to bee counted good and holy When it is spent in the honouring of God that is the finall ende of it For if wee knowe not what God it is nor what his will is well may we toyle our selues all our life long and yet shall all of it bee but confusion It is as if a man should runne gadding ouer the feeldes he might well breake his shinnes and tyre his whole body and yet be neuer the further forewarde but rather the swiftlyer hee runneth the further is he off from his iourneyes ende Wee see then that all thinges are out of order in the Popedome bycause they bee blinde and ignoraunt and wote not what God they serue nor what Saint they should make their vowes vnto as sayth their owne prouerbe Insomuch that when they haue tyred themselues with trotting vp and downe they wote not where they bee but are newe to seeke in their imaginations whereas to knowe God as hee hath shewed himselfe to vs in his woord that they might yeeld him the reuerence which is dewe vnto him they can no skill of it neither is there any tydings of it among them But as for vs if wee intende to knowe the true seruice of GOD and to obey him throughly the first poynt that wee must come vnto must be to knowe him Indeede this lesson cannot be dispatched at this present and therefore it shall suffice vs to knowe in one worde for a conclusion that it is an in estimable treasure to vs when it pleaseth GOD to shew himselfe vnto vs so as wee bee sure that our religion is good and that he alloweth it and that we goe not by opinion or by weening as these wretched beastes doe which suffer themselues to bee lead by the nose as not hauing any certaine rule whereby to guide and to gouerne themselues Marke that for one poynt And for the second poynt let vs marke also that for as much as our God is great and terrible it behoueth vs to be humbled vnder his mightie hand and to learne to walke in such wise in his feare as wee not onely be abashed at his Maiestie but also besides our honoring of him with feare and reuerence wee repaire and resort vnto him without any doubting that he is our father Nowe let vs fall downe in the presence of our good God with acknowledgment of our sinnes praying him to touche vs still more and more so as wee may bee made to knowe that wee haue nothing but stubbornnesse and naughtinesse in vs and therefore may seeke to him for the spirit of meekenesse lowelinesse and feare that being reformed by his grace wee may seeke to amend our whole liues according to his righteousnesse and fight continually against our wicked lustes vntill we bee discharged of this mortall body and be gathered vp into his kingdome Beseeching him further to graunt vs such grace as wee may neuer ceasse to followe him whither soeuer hee calleth vs and in the meane while to beare with our infirmities till he haue rid vs quite and cleane of them and that for as much as we haue now our Lord Iesus Christ who is the end of the law and the
y t our Lord Iesus Christ is the redeemer that hath appeared vnto vs that we be sanctified by the holy Ghost and also y t we can beare record of the maiesty of our God at leastwise according to his vttering of himselfe vnto vs by his holy scriptures Which done then let vs adde y t we beleeue the holy catholike Church and that there is a coÌ„munion of Saincts so as there is but one body But yet must God be faine to shewe himselfe to vs to be the almighty that he is y e same which made both heauen earth that he is the same at whose hande we must hope for saluation y t he is able to maintaine his owne glory so as all the thinges y t men haue deuised of their owne braine are but lies That is the first end whereat we must begin And afterward we must agree with the holy patriarks Apostles all the faithfull that haue liued since the worlde began We must haue y t indissoluble band of faith al must come to this point namely that they be grounded vpon the certaine and vnfallible truth As for example The Iewes that came after had the fathers as well as they of whom also they made theÌ„selues a sheelde but God did vtterly mislike their so doing according to this saying of the prophet Ezechiel â—â—ech â—0 18 Walk not after the righteousnes of your forefathers At the first blush here seemeth to be some coÌ„trarity For in this same place it is sayd Worship ye the God of your fathers stick to him beware ye change not your religion And there y e prophet Ezechiel sayth contrariwise beware that ye follow not y e deuotion of your fathers Yea verily for there were two sortes of fathers among the Iewes the one was Abraham the holy Patriarkes Prophetes and such as knewe the liuing God serued him in all purenesse those it behoued the Iewes to rule theÌ„selues by And in y t respect doth Moses say now vnto them beware y t ye turne not away from the God of your fathers but coÌ„tinue still in their faith Besides this they had other fathers also which were backesliders frowarde and had corrupted the Lawe made a mingle-mangle of it with all the superstitions of the heathen In respect of this it is said beware ye folow not your fathers for they were frowarde false-harted towardes God In the same taking is the world at this day The Papistes alledge their fathers But what Are not the Apostles the true fathers of the christian Church Yes but the papistes will not heare them speake nor any other that haue stablished such order in the Church as God coÌ„manded But they haue their bastarde fathers like themselues which being a misbegotteÌ„ generation they take Monkes old dotterelles for their fathers Againe when they alledge any of the auncient doctors if there be any folly or superstitioÌ„ in their writings they can skill to cull it out euery whit but as for the good they cast y t a great way off Now then let vs beware of such maner of fathership let vs vse discretioÌ„ in chosing out y e true fathers let vs put y t in vre which Paul speakes of where he sayth y t all fatherhood dependeth vpon God and vpon our Lord Iesus Christ. Eph. 3.15 Thither say I must we refer our fatherhood if we wil haue good fathers so as God may be the chiefe father of them all they giue record y t they be his sonnes y t they may beget vs by the vncorruptible seede of his word or els there wil be nothing but vtter confusion Thus ye see what we haue to remember vpon that saying Now heretofore Moses addeth further y t the Iewes must not serue God at the first and afterward become cold but y t they must perseuere in it all the time of their life And after y t maner will God be honoured of vs. For he taketh vs not to hyre for certain dayes then to let vs go or to giue vs leaue to depart at the ende of our terme he taketh vs for life death And it is good reason as S. Paul sheweth vs where he sayth y t our Lord Iesus died rose again to reigne both ouer the quicke the dead Rom. 14.9 Though there were none other respect than this were it not ynough Behold y e son of God which bought vs by his death and passion is risen againe immediatly is it not meete then y t we shold giue our selues to him to God his father and y t we should be wholly dedicated vnto him that we should both indeuor to serue him as long as we liue vpon y e earth and also y t our death should be as a sacrifice offering vnto him to shewe ourselues obedient to him in all points Yes therefore let vs marke well y t we must not doe it as it were in a pang as a number of folke do who are very whot in gods seruice for a two or three dayes and afterward their mind is altered their deuotion is quite gone they shew full well y t there was no zeale in theÌ„ But let vs alwayes beare in mind to serue God as long as we liue And therewithall let vs also bethinke vs of y t which is set downe he ere where Moses speaketh yet againe of the heritage that had bin promised to y e Iewes For seeing that our Lord doth daily put vs in mind of his grace it is good reason y t wee should plucke vp a good corage to honour him gather new strength to say forasmuch as I haue liued out this day in the world haue serued God this morning seeing y t I perceiue he coÌ„tinueth his goodnes stil towards me yea incre aseth it is it not reason that my zeale mine affection to serue him should be y e more kindled and y t my hope shold not be abated That is the thing which Moses ment in saying Ye shall possesse y e land as long as ye possesse it ye shal haue a faire mirrour before your eyes to shewe you how your God calleth you to him mainteineth you in the possession of the benefit which he hath once bestowed vpon you And therefore let vs marke y t we deserue well to be bereft of the grace y t God shal haue granted vs if we acknowledge it not toward him but for get it apply it to another end than he ment it It hath bin sayde heretofore y t the Iewes should possesse the land Deut. 11.21 as long as y e heauen hung ouer the earth And yet we see how they be put out of it insomuch y t at this day they possesse not any part of it but wander abroad in the world are hunted to fro And what is y e cause therof Surely God had mainteined them in the inheritance which he
that foolke shoulde there haue a recorde of his presence And that was to the intent that the Iewes shoulde not busie their heads about grosse imaginations as we see men commonly inclined to doe When God stoopeth to imparte himselfe familiarly vnto vs wee take occasion to make him some Image if wee could wee woulde tye him to some stone or to some piller or coope him vp in some corner and wee thinke wee haue him not with vs except wee haue some visible signe of him And this was the cause why men made puppets and Idolles to represent God by For this cause he telleth them expresly that he himselfe wil choose the place wherein hee will bee worshipped and serued howbeit not that his being shall bee shut vp there but onely that his name shall bee there that is to say that hee will bee called vppon there And moreouer the Iewes were to bee put in minde to looke vp to the heauenly patterne that Moses sawe on the Mount Exo. 25.40 Hebr. 8.5 as oft as they looked vpon the arke of couenant and the other signes that God had giuen them and thereby to bee led to the spirituall seruice which was figured by those things Col. 2.17 wherof Iesus Christ was y e very substance True it is that euen at this day still God commeth downe or stoopeth vnto our rudenesse insomuch that it is his will wee shoulde haue temples or Churches to assemble in and thither we come together to make our cōmō prayers there Againe Baptisme is ministred there for Iesus Christ also is there amōg vs ruleth ouer vs in his supper we haue an assurance y t we be knit vnto him graffed into his body so as we haue but one life cōmon to vs all Yet must we not be held downe by the signes and tokens that God giueth vs for our helpe but wee must rather bee conueied vp by them and not bee wrapped in superstitiōs to worship god after a fleshly maner Wee must consider that hee filleth all thinges yea euen abyding in his heauenly glory and there must wee seeke him by fayth When wee thinke vpon him we must not draw him downe hither to haue him here after a fleshly manner but wee must mounte vp by faith into heauen where he dwelleth Psal. 2.4 113.5 123.1 as the scripture speaketh of him That therefore is the thing which we haue to remember vpon this place besides y e thinges y t haue beene declared already For I doe but put you in remembrance of the thinges that haue beene discoursed more at large heretofore Nowe afterward here is leaue giuen by God to his people to eate fleshe throughout all the lande of Chanaan so it be not of any Sacrifices tithes burnt offeringes Heaue offeringes or first fruites It shall be lawful then for you to eate of all common fleshe euery where but as for that which shal haue bin sacrificed vnto me let it not be eaten of in any other place than in the same which I shall haue chosen to set my Sanctuarie in Howebeit he addeth one worde more here saying according to the blessing which thy God shall giue thee Here wee see first of all that it were not lawfull for vs to eate one bit of breade vnles we were sure in our minds that God giueth it vs and that wee haue leaue of him to eate it And that is the cause why Saint Paul requireth faith where he speaketh of eating and drinking Rom. 14.13 saying that whatsoeuer is not of faith is sinne And whereof treateth hee there Euen of the eating of fleshe or of herbes of bread or of fishe and of all manner of foode and hee saith that it must be doone with faith As howe Some will say that faith is too precious a thing to bee mingled with corruptible meates Yea but wee must be sure in all our life that wee attempt not any thing which may displease God or that is not lawfull for vs to doe by his leaue or warrant giuen vnto vs. Therefore in the foresaide text by the worde Faith Saint Paul meaneth the recorde that we haue in our eating and drinking that God sheweth himselfe a father to vs by giuing vs foode to nourishe our bodies withall and that our vsing of the benefites which the earth yeeldeth is not by stealth as though wee woulde robbe him of them but as it were by receiuing them at his hand When a father giueth his children euery one his pittance saying hold here eat it it is no more than God doth dayly vnto vs when we be certified by his word y t he hath giuen power to y e earth to bring foorth corne wine for our vse deliuered vs y e beasts all other things to eat of We must assure our selues y t the growing encreasing of victuals in the worlde commeth not by haphazard but of Gods ordinance who hath appointed them to feede vs through his goodnes I tolde you this doctrine is verie needeful For what a thing were it if we could not eat a morsell of bread without offending God And yet S. Paul auoweth it to be so And why For if in my eating drinking at all times in all places I know not that I am beholden to God for y e good things y t hee hath ordeined for mee it is al one as if I stole it frō him I do but filch it frō him like a dog or a cat which taketh that which was not ordeined for her Yee see then that that is one fault Againe it is as it were a burying of God whē men knowe not that it is he which giueth them the foode for their sustenance If wee bee not fully persuaded of that then is God disappointed of the honour that belongs to him so as wee acknowledge him not for our father and fosterer but become so brutish that wee minde no more the life which is prepared for vs in y e kingdome of heauen But his taking of such fatherly care of vs in this world is to leade vs vp higher thereby And so wee see that vnlesse we bee sure that God giueth vs leaue to eate and drinke according to his blessing wee bee but as brute beastes and much worse than they Againe on the other side who giues vs authoritie to deuour Gods benefits Shall wee wretched creatures which offend God without ceassing presume to do it of our own heads without considering that wee haue those things of his free goodnesse and that they belong not to vs otherwise than of Gods good will who vouchsafeth to shewe him selfe liberall towardes vs Surely then doe wee rauin all things to vs without any right or title Therefore are we blame worthie euerie way for our eating and drinking till wee knowe that GOD is the giuer of all And heereby wee bee doone to vnderstande further that in our eating and drinking wee must not obserue the traditions of men but content
to the seruice of GOD so nowadayes they that haue the charge of teaching in the Church ought to be maintained with liuing likewise God hath made an euerlasting law thereof But yet moreouer we haue to note that the tithes were allotted to the Leuites as in recompence of their inheritance whereof they were depriued For God had promised the Land of Canaan to all the linage of Abraham by reason whereof the children of Leuie ought not to haue beene bereft of their portion Yet notwithstanding God bereft them of it And why did he so To the intent they should not toyle themselues in tilling the ground as other men do but giue themselues wholly to his seruice as became theÌ„ In respect whereof it was good reason that they should bee recompensed after another manner Truly this matter cannot be discoursed at large as now and therefore wee will delay the going through with it till to morrowe taking this breefe summe of it for a conclusion that our Lordes meaning in this place was to set downe a Lawe for the maintenance of his seruice And for that cause it was his minde that the Leuites should haue whereon to liue for they were the parties that had the charge to maintaine the pure religion and for that purpose were they dispersed throughout the whole land of Canaan to the end they should keepe the people in the purenesse of Gods seruice as we see the prophet Malachy speaketh of them saying y t they ought to be expounders of gods law as at whose mouth men ought to seeke what is good and lawefull The cause then why GOD hath not onely set downe this lawe but also repeated it is for that he will haue his seruice mainteined And because men are negligent in yeelding him his dewe he hath vouchsafed to repete the law againe which he had set downe before and besides that his intent was also to put vs in minde to honour him with al the goods which he bestoweth vpon vs in this life For surely if men eate and drinke without yeelding any honor vnto God they defile y e things which they receiue For y e true meane to sanctify meates is by faith praier saith S. Paul Without faith and prayer all things become vnclean to vs. 1. 〈…〉 And now ye see here how god coÌ„maÌ„deth men to offer vnto him their first fruites and tenthes And why is y t Bicause that by y e meanes folke were prouoked to say True it is y t the earth bringeth forth her fruites wee haue a good haruest and vintage we haue store of Oyle and viâ—telles who is he that giueth vs all these things Hath the earth a soule to determine with it selfe to nourish vs No it is God our father that doth it and therfore it is good reason that wee should haue regard of him consider how much we be bound vnto him Thus ye see how y t in the tithes and first fruits there was a solemne protestation y t whatsoeuer we haue we receiue it at gods haÌ„d therfore we ought to do him homage sacrifice therewith Which thing is then done when we pray vnto him to blesse them all and when wee shew effectually by our almesdeedes and such other like thinges that we be willing to offer all things vnto him which hee hath put into our handes and to vse them in such sorte as wee may haue a care to follow measure and to frame our selues to the sobrietie which hee hath commaunded vs. Now let vs kneele downe in the presence of our good GOD with acknowledgement of our faultes praying him to vouchsafe to behold vs with pitie and not to impute vnto vs the great number of offences whereof wee bee guiltie before him but that it may please him to rid vs cleane from them euen by forgiuing them and moreouer to drawe vs so vnto him by his holy spirite as our whole seeking may bee to dedicate our selues throughly vnto him continuing throughout in his holy calling to the end And so let vs all say Almightie God heauenly father c. On Thursday the xxiiij of October 1555. The XCij. Sermon which is the third vpon the foureteenth Chapter 24 And if the way be too long so as thou canst not bring them because the place which the Lord thy God shall haue chosen to set his name in is too far from thee and that the Lord thy God haue blessed thee 25 Then shalt thou make it into monie and take the monie in thy hande and repayre to the place which the Lorde thy GOD shall haue chosen for himselfe 26 And thou shalt giue the monie for whatsoeuer thy heart desireth whether it be oxen or sheepe wine or straunge drinke or any other thing which thy heart liketh of And there feede thou on it in the presence of the Lord thy God and bee merrie both thou and thy householde 27 And thou shalt not forsake the Leuite that is within thy gates for he hath no portion nor inheritance with thee 28 At the three yeres end thou shalt gather together all the tythes of thine encrease of that yeare and lay it vp within thy gates 29 And then the Leuite which hath no part nor inheritance with thee and likewise the straunger the fatherlesse and the widowe which are within thy gates shal come and eate and be refreshed that the Lord thy God may blesse thee in all the workes of thy handes which thou doest FOrasmuch as Moses in speaking heretofore of first fruites and offeringes 〈◊〉 12.3.6 and freewill oblations had commaunded that they should be offered in Ierusalem or else in the place which God was then to choose now hee addeth that if a man dwelt too farre off from that place hee might make mony of the thinges that were to bee giuen for an offering vnto God and after the sale thereof buy the lyke thinges againe which should be wholy dedicated to God whatsoeuer they were Now I haue tolde you already how it was not for naught that God would haue one certeine place wherin to offer solemne sacrifices vnto him and to worship him for it serued to mainteine the vnitie of faith Insomuch that if euery trybe or at leastwise euery citie had had an Altar by themselues it had bin enough to haue made hauock of all and men could not haue continued in concord and brotherly loue Therefore it behoued the Temple to bee a meeting place for Gods people to the intent they should altogether acknowledge themselues to be but one bodie and vnderstand that they were bound all to one rule which is the lawe and all of them obey the same without any diuersitie of opinions or straunge maner of dealinges or ceremonies among them And in the same respect also were they commanded to offer in the Temple to the end that euery man shoulde not behaue himselfe after his owne deuotion as they terme it For when men will needes serue God after
bring them after such a sorte before the face of our GOD as the veryest straungers and those that are furthest off from vs may bee partakers of our mirth and feele the benefite of it bicause it is made common according to the same saying of Moses in this present Text that the strangers the widowes and the fatherles must be merrie with those that present themselues after that manner to God to offer sacrifice vnto him Now let vs fall downe before the Maiestie of our good God with acknowledgement of our faultes praying him to make vs feele them better that being vtterly in misliking with them we may seeke to be reformed by his worde and profite therein more and more And that for as much as he doth chiefely commaund vs to passe through the world and to aspire to y e kingdome of heauen we by this making of vs to feele our owne wretchednesse may bee stirred vp by the same meane to seeke the saluation which he hath promised vs and whereinto our Lord Iesus Christ is entered to guide vs thither by his example And that in the meane while we may be confirmed by the power of his holy spirite in the doctrine y t he giueth vs so as we may neuer be turned from it for any impedimentes that can befal vs but that we may alwaies keepe on our course till he haue rid vs of this mortall body and clothed vs againe with his owne immortall glory That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth c. On Saturday the ix of Nouember 1555. The Cj. Sermon which is the fifth vpon the sixeteenth Chapter 18 Iudges and Officers shalt thou make thee in all thy Cities which the Lorde thy God giueth thee throughout all thy Tribes to iudge the people with iust Iudgemement 19 Thou shalt not wrest the Lawe nor haue regarde of persons Thou shalt not take any reward For gifts blinde the eyes of the wise and peruert the woordes of the righteous HAd wee continued in the same soundnesse of nature wherein God created vs y e order of Law as men terme it should not be so needefull bicause euery man should cary the law in his heart so as no man needed to be compelled to obedience but euery man should know his rule wee should all with one accord followe that which is good rightful And therefore law is as a remedie against the corruption y t is in men As oft as there is any talk concerning earthly gouernmēt we must vnderstand y t therein we haue a mirror of our frowardnes in y t we are faine to bee compelled to y e following of vprightnes reason For they that are in authoritie Rom. 13.4 1. Pet. 2.14 haue the sworde in their hand and to what end To represse such as burst out into excesse and outrage And wherof commeth that but that whereas mē ought of themselues to seeke the thing that is good and iust they turne it vpside downe and goe about to bring all to confusion if they bee not letted Surely it is a great shame Gen. 1.26 considering that God hath created vs after his own image giuen vs dominion soueraigntie ouer al his creatures y t we should be faine to be inforced to it by reasō of our naughtines Picke me out the most despised of all men yet doeth he carie in himselfe the image of God and the saide token of soueraigntie Yet for al that wee bee faine to become vnderlings and that is bicause of our sinne as I said afore Let vs know therefore that God hath not stablished the order of earthly gouernment without cause but that he had an eye to y e corruption y t is in vs. Hereby we be well warned as I saide afore to humble our selues seeing our sinnes require such remedie But yet ought wee to magnifie Gods goodnes for y t he hath prouided aforehand y t all should not go to vnrecouerable confusion among vs which thing woulde come to passe if we might do what we listed For if the strongest might goe away with the goale what would com◠of it It were much better for vs to be in y e forestes among wolues and wilde beasts thā to be among mē if all things were at libertie For no beastes are so woode as are our own lustes Therfore let vs acknowledge y e wonderful goodnes of our God in y t he hath had such care to preserue vs y t forasmuch as he sawe wee coulde not maintaine our selues vnlesse there were lawes to hold vs in Iudges to execute y ◠things y t are set down in writing he hath prouided for al. Also hereby we are put in mind to loue the state of Iustice forasmuch as we know it is a singular gift of God a meane to preserue mākind If we loue the light of the Sunne bicause we cannot liue without it and if we loue bread and whatsoeuer else belongeth to our sustenance let vs also loue y e order of Iustice. For it is to no purpose to haue meate drink all other commodities seeing y t without lawes Magistrates wee should bee depriued of all Gods blessings and it were better for vs to be dispatched out of hand than to eate vp one another as it would come to passe And therefore we must esteeme y e order of Iustice to be a president of Gods grace and wee must make account of it as it is worthy euery of vs indeuouring al y t he can to maintaine it For wee shewe our selues to bee deadly enemies to peace to the cōmon weale if we loue not the state of Iustice. And all such as trouble it go about to peruert it are as theeues and are to bee esteemed as enemies of mans welfare In so much that all men ought to fight against them when wee see them goe about to bring in such horrible confusion among vs. Now it is not for nought faid here againe that when the people were come into the lande which had bin promised vnto them they should make them Iudges and Magistrates euerywhere This matter hath beene expounded alreadie in the first Chapter Deut. 〈…〉 but yet is it not without cause that GOD repeateth it heere againe For he intendeth to shewe that it is to no purpose to haue good and iust Lawes vnlesse there be men to set them in force and to put them in execution This hath beene told you afore neuerthelesse it is requisite that you be put in mind therof again For we see how God spekeath of one thing oftentimes to the intent we should set y e more store by it and thinke vpon it and not forget it Euen so doth he now confirme the former speeche which he had concerning Magistrates And indeede it is not without cause y t the common prouerb termeth them the soule or life of the Lawe For
make men afrayde Also it was Gods will that one dayes recorde shoulde suffice among his people that they should not keepe the corps there any longer But I haue told you alreadie that wee be no more bounde thereunto by necessitie In some countryes they haue deuised certaine brotherhoods who should goe and take down the bodyes from the Gibbets burie them And truely that was a fonde deuotion for they knewe not wherefore they did so The Iewes also were so bewitched with their owne dotages that they thought that the buryall of them commaunded in this place did concerne the welfare of their soules Likewise the Heathen imagined that the soules of men went wandring and straying heere and there vntill their bodyes were buryed But these are dotages of the diuels owne deuysing to turne away men continually to a multitude of lyes Gods care is rather of vs which are alyue as though hee meant to set a meane betweene the rigour of Iustice and the gentlenesse which ought to bee among vs. This meane therefore is well woorthie to bee marked for wee euer swarâ—e aside to some extremitie In shunning crueltie wee become cowardly and haue no more regarde of Iustice but woulde haue all faultes forgiuen and that men might haue free leaue to do all manner of mischiefe without correction On the other side in mynding to bee seuere we run in daunger of being too seuere God therfore appoynteth a meane which is first of all that we should punish the offences that deserue death And secondly to the ende that Iustice shoulde bee had in honour and that we shoulde not surmise any reprochefulnesse in it hee will haue the offenders bodies hoysed vp into the aire for men to looke at as it were in way of warrantie y t wheÌ„ a magistrate punisheth an offence he offereth vp a sacrifice acceptable in heauen consequently which ought to be well taken on earth Yet for all this hee will not haue vs to be too hardhearted but alwayes to reteine still some pitifulnesse and compassion And when iustice is so approoued he will haue the body to bee buryed yea euen remooued from of the earth as an infection For why So long as a mannes body hangeth vppon the gallowes there are two thinges seene the one is that God hath well prouided for mankinde in ordeyning the execution of iustice and that malefactours should not bee spared That is one poynt Another is that men may say thus with themselues Lo here is a wicked deede done for these are tokens that the land hath bin defiled Therefore when a bodie is so hanged vp it is a signe of the defyling of the lande by the committing of some robberie murther or other haynous cryme When it is so let this also bee euer marked God therefore intendeth to shewe that where iustice is executed the fault is forgiuen and the countrey standeth no longer charged therewith but his wrath is pacified And as though the misdeede had bin spared he will haue the body buried Thus yee see howe the executing of iustice vpon offenders and wicked doers and the cutting off of leaudenesse is a warrant that Gods vengeance shall not light vpon the Lande Nowe then wee see in effect what God ment by his Lawe Also we see howe the instruction continueth still vnto vs though we haue not the vse of the Lawe it selfe because the Lawe commaunded a thing whereunto wee be no more bounde since the comming of our Lorde Iesus Christ. So to be shorte this doctrine is not vnprofitable for wee knowe Gods meaning which concerneth vs as well as the Iewes But nowe must wee come to the chiefe point that is to be gathered of this text For whereas our Lorde Iesus Christ was hanged on tree it happened not by happe hazarde Truely the Iewes desired that he might be crucified which in those dayes was the most horrible reprochfull yea and painefull death that could be For the hanging of Christ vpon the tree was not after the manner that is spoken of heere Such as were stoned among the Iewes were also hanged vp vppon a gibbet after they were dead and although they were not strangled nor beheaded but ouerwhelmed with stones yet were their bodyes taken and hanged vppe that all others might take example at them But our Lorde Iesus Christ was crucified yea euen as though hee had beene a cutthrote after the same manner that men lay murtherers nowadayes vppon the wheele And as I sayde that was a verie cruell kinde of death Neither was it doone by the Lawe of Moses but by custome of the Romanes who raigned at that time in Iewrie Yet notwithstanding the sonne of God was hanged on tree And the Iewes regarded it not but cryed out to haue him crucified Also when Pylate condemned him thereto his meaning was not to put him to it as in respect of the reprochfulnesse thereof before God but God gouerned it in such sort by his secret prouidence that Iesus Christ was accursed when he hung vppon the crosse according to that which had beene spoken of him afore And that is Saint Paules meaning 〈◊〉 3.13 For in telling vs that we be sette free from the curse of the Lawe hee sayeth that our Lorde Iesus bare it in his body by being hanged vpon tree Also it is the same thing that Saint Peter ment in saying that he bare our sinnes vpon the tree 1. Pet. 2.24 And otherwise this saying of the prophet Esay had not beene fulfilled 〈◊〉 53.5 that the chastisement of our peace was layde vpon him so as hee was faine to beare our punishment whereby we might be reconciled vnto GOD. And in the foresayde text which I alleadged out of y e Galathians S. Paul treateth of two things He sayeth that because wee can not attaine to righteousnesse but by fulfilling the Lawe in all pointes and by being discharged before GOD it behoued our Lorde Iesus Christ to bee subiect to the Lawe to the intent that his obedience might nowe be imputed vnto vs and God accept thereof as though we brought the like obedience of our owne When we speake of being iustified before God howe is that to be vnderstoode Verily that we should obey the thinges that God commaundeth vs in his Lawe For the righteousnesse that hee speaketh of is that he which doeth those thinges shall liue thereby Leuit. 18.5 Then must our life be ruled altogether after the will of GOD and then shall wee be taken for righteous before him Is there nowe so much as one man to be founde which commeth anie thing neere this obseruation of the Lawe and that with such vncorrupt soundnesse No. The holiest Saintes that euer haue beene were farre off from such perfection Then are we all disappointed of righteousnesse so as we can not in any wise stande in Gods fauour But yet are we righteous in the person of our Lorde Iesus Christ. And why For he beeing the souereigne king in whome there was no
sorte as wee may bee all wholy his and hee possesse vs and euermore vpholde vs as we haue neede vntill he hath throughly reformed vs and vtterly ridde vs not onely from the imperfection of our fleshe but also from this mortall body it selfe to bring vs into the glory of his kingdome That it may please him to bestowe this fauour not onely vppon vs but in lykewise vppon all the people and nations of the earth c. On Tewsday the xxj of April 1556. The CLXXI. Sermon which is the third vpon the thirtith Chapter 11 For the commaundement which I commaund thee this day is not hidden from thee nor farre off from thee 12 It is not in heauen that thou mightest say which of vs shal go vp into heauen and fetch it vs to make vs heare it that we may doe it 13 Neither is it beyond the Sea that thou mightest say which of vs shall goe ouer the sea and bring it vs that we may heare it and doe it 14 For this worde is very nigh thee euen in thy mouth and in thine heart to doe it HEretofore in the last Chapter Moses had put a difference betwixt Gods secrets and the law saying that if wee bee learned in Gods worde we shal alwayes find such doctrine as is behouefull for our selues and for our children And in the same place hee protested that God speaketh not in such darke manner as men cannot vnderstand what hee meaneth but that he expresseth his wil faithfully to the end they should haue good and conuenient instruction to their saluation Nowe continuing his purpose he â—aith farther that the Lawe which he had declared is not a secret doctrine nor farre distant from the people so as they might reply saying Who is hee that shall passe ouer the sea or who is hee that shall mount vp aboue the clowdes No saith hee the worde is set downe before thine eyes thou hast it in thy mouth and in thy heart and so is there no place at all of excuse through ignorance wherefore turne that grace to your profite otherwise there is nought else to be looked for but dreadfull condemnation before God vpon all them that continue in their blindnesse for here is that true light which shoulde guide vs in all the course of our lyfe Wee see what Moses meant in this Text euen to exhort them to whom hee had deliuered the Lawe to be attentiue to the same Now for that purpose he promiseth them that in so doing they shoulde not spend their time in vaine but that if they would apply their studie to bee edified in the worde of God they shoulde finde sufficient for that purpose On the contrarie side he pronounceth a terrible threatning against all them that goe about to shielde theÌ„selues with ignorance For there remaineth no more excuse after that GOD hath spoken If this were said in the time of the Lawe howe much more conueniently may it bee sayd to vs of these dayes For wee are not ignorant that God hath shewed himselfe vnto vs more familiarly than to them to whom Moses spake they had onely that which remaineth vnto vs to this day But since that time God sent his Prophets which haue more largely expounded y e thinges that were briefely and darkly mentioned in the lawe After all this the Lorde Christ our sauiour is come into the worlde and hath accomplished that which was spoken by the Apostle in the Epistle to the Hebrues Hebr. 1. â— that God had spoken after diuers manners vnto our fathers but nowe lastly he hath shewed himselfe by the mouth of his onely Sonne giuing vs a final conclusion of all Prophesies and euery maner of doctrine We heare also how our Lorde Iesus sayth that many kinges and Prophets had longed to see and to heare that which his disciples sawe and heard Luke 10.24 and that they found not that fauour This also is spoken vnto vs. So then let vs marke well that the reproofe which Moses layd to the Iewes whom hee taught shall turne to our dreadfull condemnation if we profit not in the schoole of God whiles he taketh the care and trauaile to teach vs. Nowe for one point wee haue to note what is sayd here namely That the word is not hidden nor farre from vs so as wee might say who is hee that shall passe ouer the Sea who is hee that shall mount vp aboue the Clowdes By these wordes God sheweth that when his word is published it is not in vaine as it is also sayd by his Prophet Esay Esa. 45.19 Wee conclude then that the doctrine of God is not of it selfe so incomprehensible that woe haue not abilitie to conceiue it but that it is a perfect light whereby wee may beholde the way of saluation as hereafter shall be shewed It is such an orderly kinde of teaching as no body but our selues is to bee blamed if we be not edifyed as we ought to bee and so farre forth as is necessarie for vs. See here then I pray you the Testimonie which God giueth vnto his worde namely how it is not a iarring that cannot bee vnderstoode but a playne speech to the end that men might be brought vnto him by knowing what is meete and expedient for them by discerning betwixt the good and the euill Nowe seeing that God speaketh thus of his worde wee must not doubt to finde that which hee saith For otherwise we shoulde make him a lyer but hee shall be found faithfull and our selues condemned of Blasphemie Let vs marke farther that the promise which God maketh vs is infallible to the end that wee should stand fast and not wauer with any doubt or scruple if wee suffer our selues to be taught by him Then let vs but yeelde our selues teachable and sure it is that God for his parte will not suffer vs to dwell in suspence nor our mindes to wander and to goe on groping like blinde folke There is full certainetie of knowledge if wee become good scholers to God and resist him not as robbers And here a man may see the froward vnthankfulnesse of the Papistes which would make men beleeue that they should not venture to reade the holy scripture nor once be so hardy as to looke into it because it is so high and so deep a thing y t men shal be forthwith caryed away into many errors and many fancies It is very true that men doe abuse the trueth of God and we our selues doe see howe they turne the trueth into lyes But yet to impute the same vnto Gods word it were a diuelish blasphemie And therefore let vs learn that we must settle our selues wholy vppon that which is shewed vnto vs here For God himselfe dooth assure vs that in his worde we shall finde the right vnderstanding of all thinges that are expedient for our saluation Thinke we that our good God will deceiue vs Let vs therefoee abhorre the excuse which the Papistes doe holde of purpose to