himself to vs in his own person of purpose to reigne ouer vs himself to take y e charge of our welfare in establishing his only son in y e office dignity I pray you is it not much better to be vnder y e obediēce of our Lord Iesus Christ to haue him to reigne ouer vs as our souereine Lord King than to be Kings Emperors euery one of vs Yes verily So then wee must conclude y t seeing God ordeined Iudges frō y e beginning hee sheweth therby y t it is a desirable thing for folk to be gouerned in cōmon to haue laws to reigne among thē y t there be no succession by inheritance but y ◠euen those which are chosē to beare office be bound to yeelde account of their doings haue not absolute libertie to doe what they list or to say I will haue this thing It shal be thus done This did God shew whē he gouerned his owne people by y e hand of Iudges And for the same cause did he vpbrayd blame y e Iewes for requiring a king to be their head to reign ouer them 〈…〉 .7 It is not thou sayth he to Samuell to whō they haue done this wrong True it is y t thou hast executed my authority in y t thou art of my setting vp but their vnthankefulnes disobedience toucheth me in y t they can not abide y t I shoulde haue the gouerning of thē And afterward he addeth wel then let them haue a king But it shal be to their trouble for he shall spoyle their houses take away their sons daughters consume their substance lay taxes tallages vpon them to be short vse them like wretched bondslaues See what they haue wonne by requiring a king And in this text our Lorde sheweth y t as in respect of worldly gouernmēt he had chosen y e best state y t could be namely y t the Law should reigne ouer the people therewithal y t there should be Iudges in euery citie a chiefe gouernour ouer all to the intent y t matters might be determined and concluded as was declared yesterday howbeit with this most noble condition which God reserued to himselfe namely that our Lorde Iesus Christ should reigne ouer them For it behoued thē to be vnder one head howbeit not simply of a mortall man but of y e sonne of God But forasmuch as y e time was not yet come that such grace shold be shewed it behoued the hope therof to be fedde with some figure And y t was the cause why it was promised by the mouth of Iacob Gen. 49.10 that the scepter should not depart from the tribe of Iuda God did purposely choose out one tribe when he ment to set vp the king he sayd that the reigne of him shoulde be durable vntill the comming of his owne sonne who was the true heire and the very partie to whome the crowne belonged namely our Lord Iesus Christ. Thus haue wee nowe a briefe declaration after what sorte God ment to stablishe a kingdome among his people howebeit that was in respect of our Lorde Iesus Christ. But as in respect of worldly gouernement the best and most desirable state was to haue Iudges that is to say to be in libertie and yet notwithstanding to bee ouerruled by Lawes Nowe thereby we be doone to vnderstande that although all worldely gouernment deserue to be esteemed as a holy thing behoofefull for the maintenaunce of mans state yet notwithstanding when it pleaseth GOD to giue vs a meane kinde of gouernement voyde of tyranny wherein the Magistrates doe rule after such a sort that the Lawes haue their due course the same is a speciall priuiledge and wee ought then to perceiue thereby that God is neere at hand to vs that he pitieth vs as his housholdfolke and as those that are of his flocke his owne heritage Marke that then for one point But therewithall we must marke also that when we shall haue knowen Gods grace in his gouerning of vs in this earthly and transitorie life it is nothing in comparison of the spirituall kingdom of our Lorde Iesus Christ therefore y t we must highly exalt or praise this benefite y t God vouchsafeth to gouerne vs by the hande of his onely son yea and we must esteeme it not onely more than all the libertie of the worlde but also more than al the kingdomes and Empires of y e world But anon this point shal be touched new againe Furthermore let vs marke that God intending to set vp a king did tarry neuerthelesse till the people required one And y t was to put them in a desire that they might not afterward rebell against the king that was to bee set vp For the vnthankefulnesse and malice of the people bewrayed it selfe in that they coulde not finde in their heartes to holde them to the state which God had stablished already And what a thing had it been if he had set vp a Monarchie among them at the first day For it is a farre more tollerable thing for vs to haue gouernours that goe by choyse and election who in executing their office shall knowe themselues to bee subiect to the Lawe than to haue a Prince whose worde must stande for reason and whose childe must inherite though he be neuer so very a babe and consequently obeyed though hee be the willfullest foole or the cruellest person in the worlde Therefore it is a farre more tollerable state to haue Iudges and Gouernours Nowe if the people of Israel could not away with this state but wold needs through a wicked desire seek to haue a king what would they haue done if God had at y e first day saide vnto thē I set this or y t house to reigne ouer you it behoueth you to obey the king What murmuring would there haue beene What practising would there haue bin Therfore it was Gods wil to make y e people willing to y e end there might be no occasion of rebelling whē Dauid was to be made king Verily we see what fell out For soothly their requiring of King Saul was through a folish ambitiō spyte 1 Sa. 1.5.20 which they bare to their neighbours When they sawe how there were kings in Egypt in Edō in Ammon in Syria in the other Coūtryes they thought there was no such dignitie statelines amōg thēselues because there was no royall seate among thē And therfore they would haue one But see their folly When they had chosen Saul although he vexed thē put them to as much hardnes as could be yet notw tstanding they were so wedded to him y t they would needs keepe y e croun to his childrē not suffer Dauid to reigne Albeit y t God had declared y t Dauid was the mā whō he had chosē and y t they had not the authoritie to choose any other to be their king yet
we be made partakers of thē by his meanes we be of y e order number of y e Leuites that is to say of them that are dedicated vnto god Not as y e people of Israel were which held themselues aloofe in y e body of the temple worshipped God afarre of Heb◠〈…〉 1 〈…〉 but we haue a mean to prease neere him wee haue familiar accesse we haue his own sonne entred afore vs into the Sanctuarie which is not made with mans hand to bring vs in thither in whose name al the faithfull haue libertie to come thither Thus ye see that the thing which wee haue to marke in the first place is that God shooled out one tribe of the children of Israell to serue him in the Sanctuarie but nowe adayes he hath shedde out the same grace vpon all beleeuers and there is no exception but wee be all made holie to offer sacrifice to God and not onely to beare the vesselles of the temple but also to be the verie vesselles themselues ◠Cor. 6.19 For although our bodies bee but wretched carcasses yet fayle they not to be the temples of the holy Ghost and Gods will is to be worshipped in them Hadde there beene sayde no more but that our soules are the temples of God it had beene a verie excellent honour But seeing it is sayde of our earthly and corruptible bodies we see what goodnes God vttereth towardes vs. And therefore let vs learne that this doctrine belonges to vs and that this figure which was vnder the lawe concerneth vs at this day to the end that we should aduauntage our selues thereby And after what manner The first is that we should magnifie the goodnesse of our God in that hee hath shewed himselfe so gratious vnto vs as to chose vs to be his seruauntes not onely to beare the vesselles of his temple but also to be the verie temples thēselues and the altars whereat hee will be worshipped both in our bodies and our soules to the intent we should yeelde him not onely the bodily seruice which consisteth in shadowes and figures but also the true spirituall seruice by dedicating our selues all wholly vnto him Yee see then howe the ende whereat we must beginne is to knowe how greatly we by bounde vnto God for vsing such gratious goodnes towardes vs. 2. Cor. 6.17 Moreouer according as Saint Paul sheweth vs in the second to the Corinthians we must take warning to separate our selues from all vncleanesse as the prophet cryeth out vnto vs saying Separate your selues from all vncleannesse Isa. 52.11 you that carrie the Lordes vessels And Saint Paul alleadging the same text of Esay sayth that according to the same promise it is good reason that wee shoulde giue our selues to cleannesse both of bodie and soule For in very deede the prophet Esaie in saying Be ye cleane you that beare the Lordes vesselles hath not an eye to the time of the figures but extendeth his doctrine to the kingdome of our Lord Iesus Christ. Nowe then this text must needes be performed in vs. But there are not nowe a dayes any moe materiall vesselles as there were in the time of the Lawe and therefore it followeth that the doctrine thereof must bee performed in higher matters that is to say that in asmuch as God hath called vs to be members of his sonne and by that meane to come so neere him as he may dwell in vs we be his temples the same should prouoke vs to giue our selues to all cleannesse which thing wee can not doe but by separating of our selues from the corruptions of the world For wee dwell here among such filthinesse as it is not possible for vs to scape vninfected vnlesse we labour to withdrawe our selues from it Yea and there needes no euill to come vpon vs from elsewhere for euerie of vs shall finde ynough in himselfe Wherefore lette vs beware that wee turne away from all wicked lustes and that we cut off whatsoeuer is defiled in vs and generally all that euer is of the world so as we may prease vnto our God and hauing giuen ouer the world we may be so vnited vnto him as he may auowe vs to be his priestes For if we doe otherwise we shal be dubble accursed and we shall not be able to excuse our selues but that God hath aduaunced vs high ynough But what excuse will there be for vs nowe when our Lorde hath brought vs so neere vnto him and vouchsafed to make vs priestes to offer vppe our owne selues vnto him and to make vs his temples so as we should haue a spirituall altar erected vnto him in our selues Seeing that God hath brought vs to that point is it not a horrible treacherie say I if wee fall to vnhallowe his temple Nowe then lette vs vnderstande that whensoeuer this worlde turneth vs away vnto euill wee offer God greate wrong in making his temple a swynes stie and in vnhallowing the thing that he had hallowed by causing all the corruptions of Sathan and of this worlde to come into his temple Surely it ought to holde vs in awe and to make vs walke in all soundenesse so as we giue not ouer our bodies and soules to anie dishonestie seeing that God hath sanctified them to himselfe This is the thing which we haue to beare away vpon the first part of this text Neuerthelesse lette vs marke that although God haue extended the sayde grace of making vs all Leuites or Priestes to all the members of his Church yet hath hee not vtterly abolished the order of his Church but his will is to haue some certaine men appointed to the preaching of his worde And that is the thing which is ment here in the seconde place where he saith that they shall stande before the Lorde to serue him and finally that they shall blesse in the Lordes name The same must bee put in vre at this day by the ministers of the worde For although God haue called vs all in common to bee serued and honoured at our handes yet doeth he require a speciall seruice at their handes whom he setteth ouer his Church to be the shepheardes thereof that is to witte that they should shewe the way and alwayes be in a readinesse to serue God And this seruice importeth that the Leuites shoulde maintaine the religion pure and vncorrupted among the people and shewe the Iewes that they ought not to deale with the superstitions of the heathē and what God it was which had deliuered them and to be short that they shoulde alwayes holde the people in obedience to the true faith And for the same cause GOD allotted them not any one certaine countrie or shire to dwell in but dispersed thē throughout the whole lande We knowe there was not anie one tribe which had not Leuites among them And why was that For God could well ynough haue gathered thē together so as they might haue bin all together in Ierusalem
y t are executed by the authority of God I say if we continue without amendment our sinne increaseth so much the more God warneth vs by a great many of instructions yea of chastisements also which he executeth and wee make none account of them nowe is it any wonder if in the ende wee see our Lorde sende so great and excessiue disorders that wee wote not where to become Then let vs learne to profite in this schoole as oft of GOD lifteth vp his hande to punish the wicked and let vs vnderstande that he teacheth vs by their example wherfore let vs stoope let euery of vs yeelde to obey him with true meekenesse Now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him to make vs feele them more and more so as we may all of vs seeke to frame our life according to the rightnesse which hee sheweth vs and not looke to be drawen thereto by compulsion of the earthly sworde but rather that the sworde of Gods worde may haue such power in our heartes as it may make vs to sacrifice ourselues vnto GOD killing all our fleshly lustes and renewing vs to such a kinde of life as our whole desire may bee to haue God reigne ouer vs and that we may be wholly reformed according to his holy will and that therewithall we may followe the orderly policie and spirituall gouernement of his Church and that all the things which he hath ordeined for our benefite may be so mainteined obserued as both great and small may submit theÌ„selues therunto That it may please him to graunt this grace not onely to vs but also to al people nations of the earth Reducing all poore ignoraunt people out of the bondage of errours and darkenesse wherein they are holden That so he he may bring theÌ„ to the knoweledge of his trueth And that for this purpose it would please him to raise vp true faithfull ministers of his worde c. On Wednesday the xx of Nouember 1555. The Cv. Sermon which is the fourth vpon the seuenteenth Chapter 14 When thou art come into the Lande which the Lord thy God giueth thee and enioyest it and dwellest therein and sayest I will set a king ouer mee like as all the nations that are rounde about mee 15 Then shalt thou make him king ouer thee whome the Lorde shall choose from among thy brethren him shalt thou set ouer thee to be king and thou maiest not set a straunger ouer thee which is not thy brother 16 But he shall not multiply horses to himselfe nor sende the people againe into Egypt to increase the number of horses forasmuch as the Lorde hath sayd vnto you yee shall neuer hence foorth goe any more againe that way 17 Neither shall he take him many wiues least his heart turne away Neither shall he gather him much golde and siluer 18 And when he is set vpon the Throne of his kingdom he shall copy out this Lawe for himselfe in a booke before the Priestes the Leuites Deut. 16.18 HEretofore Moses hath spoken of the Iudges that were ordeined in euery citie to gouern the people and specially of the cheefe Iudge to whom all thinges were referred Nowe he addeth that if y e people be disposed to choose a king he sheweth what manner a one he ought to be And first he ordeineth that he must be taken of the linage of Abraham and secondly he declareth his duetie to him to the intent he should not go beyond it nor play the Tyraunt in steede of playing the king That is the meaning of Moses generally But here we must consider what is the cause why God setteth not vp a king by his owne authoritie but rather leaueth it to the likeing of the people For if he allowed the state of a king or if it were a thing that he liked wel of ought he not to haue shewed the way that the people might haue obeyed whatsoeuer he had coÌ„maunded them But he sayeth When thou art come into the Lande which thy God giueth thee and inioyest it if thou wilt choose a king as other NatioÌ„s haue Hereby it should seeme that God was not willing there shoulde bee any kingdome in Iewrie but that if the people were so desirous of a king that they could not be helde from it then he granted it them by way of sufferance Notwithstanding this wee heare howe it is sayde in Genesis Gen. 〈…〉 that the scepter should not be taken from the tribe of Iuda nor the gouernour from betweene his legges vntill the person that was to be sent were come had appeared This prophesie was not a cuâ—se that should come vpon the people nor a vengeance of God but rather a singular and special fauour aboue all other For in saying so Iacob declareth that God would set vp an euerlasting king by whom saluation should be sent throughout all the world And vntill the time of the manifesting of our Lorde Iesus Christ it behooued the people so be mainteined still in hope of him and God gaue vnto him the kingdome of Iuda and that whole tribe We see then in fewe wordes that this kingdome was a figure of our Lorde Iesus Christ and as a warrant which God gaue to that people that he himselfe reigned ouer them and the kinges of Iuda serued alwaies to holde the people vnder Gods protection as it were in the person of our Lorde Iesus Christ. For albeit that all the Princes of the worlde be called Gods children and his lieftenauntes Psal. â—â— â— yet notwithstanding the kingdome of Iuda had that title after a more speciall and holy manner And therefore wee see it was Gods will there shoulde be a king among his people euen because it was the full perfection of all felicity that Iesus Christ should be the head of them True it is y t if disputatioÌ„ shold arise coÌ„cerning y e gouernmeÌ„t of meÌ„ it might be said y t a free state is much better thaÌ„ to be vnder a Prince but here is no coÌ„trouersie of any such mater And in deed such disputatioÌ„s are not very profitable For they y t are vnder y e gouernment of a Prince must not be fickleminded to make any alteration And those to whoÌ„ God hath giuen liberty freedom ought to vse it w t thanksgiuing as a singular benefit treasure y t cannot be prised sufficiently And as for y e kingdom of Iuda there was a speciall respect in y t as I haue said afore namely y t it was the image of the truth which was in our Lorde Iesus Christ in gathering vs to himselfe to make vs Gods Church his owne flocke For y t is better than al y e gouernment in the whole world If a maÌ„ shoulde coÌ„pare a principality or a free state of a Senate or whatsoeuer els can be imagined for a coÌ„monweale with y â— grace which God giueth vs in shewing
our selues in hande that God ought not to require it at our handes but heere wee see the contrarie Let vs marke well then that to the vttermost of our power wee must set our â—elues in defence of the innocents so as they may not bee vexed fleeced or troubled not might bee suffered to ouercome right as they say Let euery of vs in his degree looke to the remedying hereof Let such as haue the sworde of iustice shewe themselues stout in this case and not suffer disorder to haue full scope And as for those that are not of abilitie let them yet at leastwise doe the best they can to comfort such as haue no bodye to vpholde them And when wee see these lustie gallantes steppe vp and take more vppon them than is lawfull let vs become their enemies let vs hinder their misdealings and let vs withstand them That is the thing which we be bounde vnto by Gods worde otherwise wee shall bee helde as accessaries to their misdoings If wee haue not preuented them it is a consenting to them and God must demaund an account of it at our hands Heere it is to be noted further that whereas God saieth that the people of Israel shall adde three other Cities of refuge after that their boundes are inlarged thereby wee bee done to vnderstande that the more power and abilitie that GOD giueth vs the more are wee bounde to imploy it to comfort innocentes and to succour them at their neede And this ought to be put in vre generally by all men of authoritie and gouernours The more power then that a Magistrate hath the more ought hee to thinke himselfe bounde to maintaine the good and guiltlesse vnder his protection and to bee a help to them that they be not trobled Ofttimes hee that woulde releeue good men is not able yea and peraduenture he himself also shal be oppressed In such cases we must haue recourse vnto God bow down our sholders tarying till he haue pitie vppon vs and in the meane while we must arme our selues with patience But when a man is armed with Gods power then it shall not be ynough for him to mislike of thinges and to bee somewhat sorie for them but hee must also imploy the authoritie that God giueth him and the same rule ought to be obserued of euery of vs particularly To be short forasmuch as God giueth power to Kings Princes and all other Magistrates they ought to imploy all that euer they haue to the defence of those whome God hath committed to their charge and to deale in such sort as their subiects be not wrongfully molested Lo heere a rule that concerneth such as haue the sworde of iustice in their hand Neuerthelesse it behoueth euery of vs to follow the same order And although we be not armed with the sworde of Iustice yet notwithstanding if God giue vs any abilitie or opportunitie let vs looke to it that we help the good and succour them in their neede Therefore if a rich man see a poore man suffer wrong let him helpe him and releeue him If a man of discretion see a poore man destitute of counsell so as he knoweth not what to doe let him giue him his aduise as the case serueth If a man haue credit whereby he may deliuer them that are in distresse let him likewise imploy it for his part Thus yee see howe wee ought to put this saying in vre When God shall haue inlarged thy bounds then shalt thou adde three Cities moe Yee see heere howe our Lorde measureth his ordinance for the releef of good men and of such as were in daunger without deseruing it or without any gilt Therefore his will is to haue the thing doubled which he had ordeined for their reliefe And why so It is to doe vs to vnderstande that the mo benefites we haue receiued at Gods hande the more are wee bound and indetted both to God and to our neighbours But nowe let vs come to that which Moses interlaceth heere insomuch as thou shalt obserue all these thinges which I commaunde thee to loue the Lorde thy God to keepe all his commaundements and to walke in his feare Heere hee maketh as yee would say a kinde of coniuratioÌ„ as if he should adiure the people after this manner Looke wel to this commaundement that yee despise it not if yee loue the Lorde your God and seeke to obey him As if hee shoulde say In deede a man woulde thinke at the first sight that this were nothing but be you sure that your God wil haue you to obserue such humanitie diligently And therein hee trieth whether yee bee louing and obedient vnto him or no. To bee short Moses meant to shewe heere that this commaundement is of greate importance before God to the intent that men shoulde not despise it And heerewithall wee haue to marke that wee cannot omitte any of the thinges that God commaundeth without doing wrong to the Lawmaker for it is an imbasing of his authoritie And for that cause is it saide that hee which despiseth any of the least thinges that are conteined in the Lawe Mâ—â— 5.19 and imbreweth men with the like contempt shal be called the least in the kingdome of heauen that is to say shall be vtterly shaken off Our Lorde then wil haue vs to reuerence his Lawe and to obserue it without respect of this or that so as wee must not alledge This is a small matter this a veniall sinne there is no greate conscience to bee made of it When GOD hath opened his holy mouth and vouchsafed to ordeyne one thing or other becommeth it vs to make small account of it If a Lorde Great master speake a thing men say not is the matter greate or small but thus they say the king spake it And if that that may suffice in mortall creatures shall wee replie to the contrarie and make it an occasion of euill doing and of rebelling against the liuing God when he declareth his will vnto vs Shall wee say it is a thing of no great importance and that it is not so grieuous and heynous an offence Indeede there are some commaundementes which our Lorde vrgeth more than othersome but yet must wee in all cases and all respectes obserue that which our Lorde Iesus Christ saieth Those things ought to bee done Matt. 23.23 and the other not to bee left vndone so that forasmuch as God hath giuen vs his Lawe it behooueth vs to keepe it and not to diuide it as who shoulde say I will keepe this point and let that point alone Nay if wee beleeue God wee must looke that wee submit our selues to him yea euen to the vttermost title But nowe let vs consider howe it is saide here inasmuch as thou obseruest these thinges Here Moses driueth men to the obseruing of the Lawe when any particular thing is to bee done which God hath ordeined And it is as much as if hee shoulde say Haue an eye to
in any manner of thing They desired them to graunt them passage for their mony Num. â—1 â—â— that they might come vnto y e lande wherunto God called theÌ„ But these cursed creatures wold needs hinder y e calling of god bring to passe that y e people shoulde not enter into the land of promise to take possession thereof And hereupon they hyred Balaam the son of Beoâ— y â— false Prophet Numb â—2 â— And why Because they distrusted their owne power and thought by the meanes of a false Prophet to coniure God that by vsing such a kind of bewitching they might curse that people of his Now because they were so froward and vouchsafed not to vse y t benefite which God offered vnto them it was good reason that they should be punished therfore For albeit the vengeance of God was not by and by executed yet God registred it in his booke we see here how their punishmeÌ„t for this wickednes was reserued Now hereupon we haue to note that if we intend to be accepted of God in the number and companie of the faithfull wee must procure the welfare of the whole Church as much as lieth in vs. For those which make any touble in y e church of God or be any way offensiue are heere banished the Church vnder the person of y e Moabites and Ammonites as if God declared that they are not worthy to come neare vnto him orâ—â— company with any of them which are dedicated vnto him And nowadayes how many are to bee seene of this sort So y t we ought not to meruaile if y e curse of god lie vpon so many men And why Because y t for one which is found to aduance the weale of y e church to edifie y e people of God a man may find a dousen which indeuour nothing els but to bring vtter confusion destructioÌ„ vpon it How many turmoiles see we nowadays in y e world to hinder y e course of the gospel to bring to passe y t the Church might fal vnto y e ground or be confused disordered Now from wheÌ„ce proceedeth this but from y e wickednes of men TheÌ„ like as God sparred y e doore against y e Ammonits and Moabites at y t time because they refused to giue way vnto his people wheÌ„ they should enter into the lande of promise so let vs note y t all such as lay stumblingblocks nowadays to turne those aside and to driue them into wickednesse which were in a good way al such as breede troubles in y e Church of God are euerychone reiected of God And verily we see that there are nowadays many Ammonites and Moabites in the worlde For who are they which seeke to peruert all things and which giue so many offences make such great confusions throughout Gods church They are such as name themselues y e faithfull such as are of our company haue one commoÌ„ baptisme w t vs so that they ought to aide vs they ought to bring vs forth bread water y t is to say they ought to lend vs their hand that we might follow our calling to come vnto that place to the which God calleth vs those I say which ought to receiue vs and open the way vnto vs euen those are they which barre vs of entraunce those are they which pull the bridle backward which make these hurliburleyes among vs. Hereby we are warned that seeing the people of God was so vexed by their owne kindred we ought nowadayes to beare it patiently if the lyke befall vs. And withall let vs be warned as I haue told you to behaue our selues in such sort as none of vs may be coÌ„demned of hauing shut vp the way against them which endeuored to come vnto God But let vs ayde them as farre as we shall be able euen vnto the vtmost of our power If we doe otherwise the vengeance of God is at hand and shall light vppon vs. For God who once condemned the Moabites will not faile to be our Iudge at this day Although the ceremonie be not obserued yet as I tolde you all they which indeuor not to set foreward the course of the Gospell must needes be banished his kingdome And in very deede wee heare the threates which are made by the Prophets against all those which are enemies of the Church and which trouble it and that was not for the time of the lawe onely but they foretold vs of the kingdom of our Lord Iesus Christ. Whosoeuer they be that seeke not to ayde and succour Ierusalem sayth the Prophet Esay the Lord will arme himselfe against them 〈◊〉 1â— 11 and they shall feele his strong hand and be destroyed All they which deuise any mischiefe against thee or relieue thy enemies to strengtheÌ„ them shal feele the hand of God contrarie enemie vnto theÌ„ As much to y e same purpose is said in Zacharie 〈◊〉 2.2 And these prophecies and threatnings as I haue touched alreadie serued not for the time of the lawe but for the state of Christianitie Let vs therefore comfort our selues when wee vnderstand that God hath such a care of our saluatioÌ„ that he protesteth he will be an aduersarie vnto all them which seeke to hinder vs froÌ„ comming vnto his kingdome and into that inheritance which hee hath promised vs and telleth them that his hand shall bee against them and that his curse shall fall vppon their heades Hereby wee see how deare our saluation is vnto him and what care he hath of it Moreouer let vs be afraid as I tolde you to giue occasions of trouble and offence Let vs not be of the number of those naughtipackes which when they see y e Church florish seeke nothing more busilie thaÌ„ to disorder al things therein The diuel hath drencht them with such a poyson that they cannot abide the weale of the Church therefore they seeke al the meanes they possiblie can to breede confusion and disorder therin let vs take heede I say y t we intangle not ourselues among them knowing that if we doe we shall neuer escape the curse which is here threatned vnto the Moabites and the Ammonites But we haue yet one point more to note And y t is y t although God at y e first punish not theÌ„ which molest his people yet hee faileth not to keepe alwayes some punishment for them in store notwithstanding that he delayeth it And therefore let vs not bee so hardie as to beare our selues in hand that if God beare with vs and wâ—nâ— at our 〈◊〉 for a â—ime we shall still remaine vnpunished for wee see how it fell out in this case with this people No doubt but they bare themselues in â—word that it was a matter of nothing when they molested the people of God And why Bycause God listed not to execute his vengeance vpon them out of hand Now in deede they were ouerthrowen But what for that They
Lorde certifyeth vs of our saluation when he giueth vs his word wee must vnderstande that he will not suffer vs to stray as though wee knewe not whether wee shoulde turne on the right hand or on the left but that hee doth giue vs an infallible direction Seeing then that hee vouchsafeth to doe the office of a schoolemaster towardes vs let vs indeuour to profite thereby and let vs behaue our selues like good scholers towardes him and let none of vs in this case alleage I am no clarke For God hath not spoken to the greate doctours onely but his will was to deale foorth his worde in common both to great and small and to the most ignorant and hee hath so tempered it to their capacities as that all they which come to yeeld themselues teachable shall very well perceiue that our Lorde knew well what is meete for them and they shal be taught after such sort as he knoweth to be most conuenient for them Now if this be verified of the lawe much more reason is it that it shoulde at this day take effect in the time of the Gospel For we heare how it is saide by the Prophet Esay that in the kingdom of our Lorde Iesus Christ all shal bee taught of God 〈◊〉 54.13 〈◊〉 6.46 Marke the prophet Esay who knewe very well that God had giuen his law to al the Iewes and that it was a good and profitable instruction as well for the litle children as for the Elders But yet for as much as hee knewe wel that God would vtter foorth his grace more largely and sende a newe manner of light of vnderstanding when as Iesus Christ shoulde bee manifested vnto the world hee sayth that then all the children of the church should be taught of God And we see that in the Popedome where they turne away the people from reading the holy Scripture It is a wicked blasphemie when men suffer themselues to bee so blynded and vouchsafe not to suffer thēselues to be lead nor taught at Gods hands yea they haue proceeded to so diuelish blasphemie as to accuse the holy Scripture of too much darknes as a thing of too great depth wherein men ought not to be instructed for feare lest they should forthwith be possessed with many errors When they talk on that wise the iniurie tendeth to y e liuing God for they accuse him of vntrueth notwithstanding the protestation that he maketh by his Prophet Esaye Yea wee see howe all the whole Scripture is full of the like testimonies whereby it is auowed that the holy Scripture is profitable There needed no more but this one place of S. Paul where hee sayeth 〈◊〉 3.16 ◠That all scripture is profitable to instruct to exhort to disprooue and to rebuke Hee sayeth not that it is profitable for three or foure rables of scuruie Monkes or shauelinges hee sayeth not so but he sayeth that it is profitable to make the man of God perfect And therefore let vs not dout but that when our Lorde deliuered his lawe hee knewe our capacitie and applyed himselfe in such wise therunto as hee teacheth vs according to our measure In so much that if wee bee teachable wee shall fynde that his doctrine was not deliuered vs in vayne but that hee meaneth to guyde vs thereby vnto saluation as it is in deede the true meane to attayne thereunto onely let vs suffer our selues to bee gouerned of our GOD and not behaue our selues stubbornely towardes him seeing hee offereth himselfe so freely vnto vs. And surely it ought to mooue vs very much when hee sayeth that God will haue all yea euen the litle children and all to bee hearers of this lawe For he telleth vs as Salomon also sayeth in his booke of the Preacher that men must not delaye to thinke vppon GOD 〈◊〉 12.1 till they beginne to droope and bee broken with age Yet notwithstanding wee see howe youth runneth astray and that there is nothing harder than to make young folke beleeue that they must be bridled in that they must imploy them selues whilest they be strong and lustie and that they must so much the more apply their wittes to be instructed in the word of God A man can not bring this to passe but the stronger lustier they be the more carelesse be they Now Moses sheweth in this place that as soone as the litle ones begin to discerne betweene good and euill they must learne to knowe what God created them and then what God hath shewed him selfe to be their father what God they ought to serue wherein they must put their trust And in very deede at the verie same time God did alreadie at y e eighth day giue a marke of his free adoption for before they knew either good or euil God enterteined them to be of his flock and the circumcision serued to seale the promise of saluation which he had made in saying I wil bee the GOD of thy seede Gen. 17.12 Seeing that children be thus entertained and God hath made it manifest that they bee of his church housholde people of the kingdome of heauen is it meete that when they be come to the age of vnderstanding they shoulde holde scorne of him which hath preuented them with so great goodnes Ought they not to know who is their creator and in likewise who hee is that hath vouchsafed to shewe himselfe to bee their father when as hee hath receyued them for his children And wee at this day haue so good reason as the Iewes had For as soone as our children be born they be caried to baptisme And there God doth shewe that hee hath already chosen them and that his will is that they should bee as of his housholde Therefore when an infant is thus declared to bee a member of our Lorde Iesus Christ before he doth vnderstand what y e grace of God or religion or any thing else is should he not when he commeth to age of vnderstanding indeuour to learne y t he was created of God who hauing created him after his owne image hath vouchsafed also to choose him to be of the number and company of his people and hath placed him in the body of our Lord Iesus Christ to the end he should be partaker of the inheritance of saluation Considering so many and so inestimable benefites receiued at Gods hand ought he not say I to giue himselfe wholie to him and to his seruice And if they doe it not doe they not shewe themselues too much vnthankfull in disappoynting the grace which was then giuen vnto them Also our Lord sheweth the zeale that ought to bee in them which bee taught by his word namely that so much as in them lyeth they must not suffer any despisers of religion to dwell amongest them but rather take paines to winne the poore ignoraunt sort and euery man reache his hand to him that goeth astray so as it may not bee long of vs that all
they were not so greatly dismayed but that they had still an affection to serue God And soothly we shal diuers times see Gods seruauntes sore shaken and y t forasmuch as they be men they be moueâ— when there commeth any great tempest but yet for all that they do not vtterly quaile Euen so stoode the case with Moses and Aaron And for that cause is it saide in this place Thou trieddest him in Massa thou madest him to striue or contend at the waters of Meriba And in that respect did I say that this might be taken as though Aaron were taunted for not being obedient ynough vnto God at Meriba and for that hee sanctified him not by indeuouring himselfe as he ought to haue done Neuerthelesse it may also be noted as truth is that Aaron was tryed as in respect of men and that being so tried or tempted by men he was found faith full in that hee stoode so in contention with them For wee see not that he for his part murmured against God neither scaped there any worde of grudging from him Was hee caried with so diuelish rage as to say Shall we die heere for thirst No he would rather haue died a hundred thousand times than once haue opened his mouth to cast forth one word of murmuring against God What befel him then By reasoÌ„ of the spitefulnes of the people there was a fault committed For Aaron himselfe held alwayes on Gods side and therefore although he did amisse yet the same proceeded not of himselfe And it is the very same thing wherewith we haue seene Moses vpbraid the people saying that he himselfe was punished for their rebellions sake Deut. 1.17 You be the cause saith he that God hath disappointed me of going into the land of Chanaan Hee saieth not I am shut out of it for mine offence but hee casteth the people in the teeth with it saying you were the cause of it And so it is declared yet once againe in this place that Moses and Aaron ought not to be the lesse esteemed of the people nor the priesthood the lesse honoured for that there was some infirmitie in them which was faultie before God For therewithall they had also a wonderfull stoutnesse of minde which is ynough to stoppe the mouthes of all the worlde whereby Moses and Aaron shewed themselues faithfull at the same time so as a man might well see that what feeblenesse so euer was in them it could not cause them to be corrupted and caried away by the leawdnesse of the people or make them to forsake their charge but they continued in weldoing and stoutly withstoode all temptations and incounters shewing that their desire was nothing else but that God should haue his due deserued authoritie among the people and bee obeyed of all men Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him to vouchsafe to make vs perceiue them more and more and that hauing rid vs of all our wicked lusts he drawe vs fully to himselfe and that we may dayly profite and increase in his grace vntil y t being departed out of this world we be come to his heauenly glorie y t forasmuch as we be now a priestly kingdome 1. Pet. 2.9 it may please him to cloth vs with y e righteousnesse vncorruptnes of our Lorde Iesus Christ not in figure as the priestes of the Lawe were but by renewing vs in such wise by his holy spirite that although wee bee not perfect at the first day yet we may at leastwise attaine to that perfection which he calleth vs vnto That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth c. On Wednesday the first of Iuly 1556. The CXCIIII sermon which is the fourth vpon the xxxiij Chapter 9 Which hath saide of his father and of his mother I haue not seene them nor hath knowen his owne brethren nor also hath knowen his owne children For they shall keepe thy sayings and obserue thy couenants 10 They shal teach thy iudgements vnto Iacob and thy Law vnto Israel They shal send vp perfumes to thy nosethrils and lay whole burnt offerings vpon thine Altar 11 O Lorde blesse his substance and make the worke of his hands pleasant vnto thee Breake the backebones of such as hate him that they may not rise vp against him WE be to proceed with the blessing of the tribe of Leuy which I began to declare yesterday I tolde you in fewe wordes that there Moses intended to stablish those whom God had chosen to bee his priestes because it was verie needefull to keepe them from contempt of the people least men might haue made none account of the doctrine which they were to deliuer vnto them and therefore it behoued them to be in good estimation as Gods seruaunts and representers of his person And that is the cause why Moses declareth that although Aaron was tried in Massa and suffered some trouble yet notwithstanding God ceased not to retaine him still in his seruice yea euen him and all his ofspring And nowe Moses sheweth whereunto God had called the house of Leuie and what was the office of the highpriest He saith first of al That they knew neither father nor mother that they had forsaken their owne Children and that they tolde their brothers they wiâ—t not who they were And that is to shewe that forasmuch as God had chosen them it behooued them to forget all thinges that they might giue themselues wholly vnto him Nowe wee knowe that when the Priestes were presented as all other oblations were Nomb. â— 10.11 men laide either their one hande or both their hands vppon them to betoken that they were no more at their owne libertie but that they were saÌ„ctified to such a vse as it behooued euery one of them to imploy themselues wholly to their office and to be altogether at the appointment of God True it is that the same condition is required of all the faithfull for we ought to bee dedicated vnto God in sacrifice Rom. 12. â— But yet must the preachers of the worde leade the daunce and consider themselues to bee double bounde yea and more straitly The thing then which Moses meant to betoken in this text is that seeing God had so highly honoured the tribe of Leuie as to haue them all to be his Priests it behoued them to forget both father and mother to be vnaddicted to their fleshly affections yea and to giue ouer eueÌ„ their owne children Not that God intended to alter the order of nature but to shewe that when the case standeth vppon the performance of their charge they must not bee turned from it by any worldly respect neither must any thing withholde them from executing throughly faithfully whatsoeuer God commaundeth them Now then he that will serue God must not forget his father mother by forbearing to do
suffer our selues to be taught by him all the time of our life let vs be afraide least he execute the vengeance vppon vs which he threatned once to the people of Israell by his Prophet Esay saying that his lawe should be to them as a booke shut vp and sealed Esa. 29.11 so as if it were offered to men of skill they should say the letters are not to be seene there is a scale vpon then I cannot tell what is within it And if it were offered to ignorant and vnlearned men they shoulde answere we be not booke learned we neuer went to schoole we cannot reade Loe how God punisheth all such as walke on in their brutishnesse and wil neuer submit themselues vnto him True it is that God beareth with vs for a time and that as I said afore although we be worthy to be cut of from his house to be bereft of his truth so as he should giue vs vp into Sathans handes to bee blinded with lies and to bee poysoned by him yet notwithstanding our God hauing pitie vppon vs assayeth still to winne vs to himselfe But if we continue still in refusing the good doctrine and become neuer the better for it at the yeares ende than we were at the first day at length this threat must needes light vpon vs namely that we shall take the holy scripture into our hands and haue it preached vnto vs and yet wee shall vnderstande neuer a whitte of it though we be neuer so witty and that when as the vnlearned shall say I wote not what it meaneth it shall also bee as a letter folded vp and fast sealed euen to them that are skilfullest and sharpest witted Wherefore let vs stande in feare of such threatnings and least our light bee turned into darkenesse let vs take holde of the opportunitie which God offereth vs nowadaies that wee may fare the better by his continuall speaking to vs after that sort True it is that the thinges which are conteined here were spoken to the people of Israel and might haue profited them in their time but yet doe they also belong vnto vs at this day and they be as a common treasure whereof God will haue vs to bee partakers For as wee shall see hereafter the Lawe was not onely giuen as a rule whereby to liue well but also grounded vpon the couenaunt which God had made with Abraham and his ofspring And by vertue of that couenant wee are become heires of the heauenly kingdome Gal. 3.29 as sheweth Saint Paul To seeke our saluation wee must resort to the promise that was made to our father Abraham and to bee of the householde of Gods Church and members of our Lorde Iesus Christ we must be of Abraham spirituall linage Hereby then wee see that this doctrine not onely serued till the comming of the sonne of God but also serueth still to our behoofe and shall doe so still to the worlds ende For it is a building that is founded vpon the euerlasting couenant from whence as from the true fountaine thereof our saluation springeth as I said afore Wherefore let vs marke that whensoeuer God shall hencefoorth speake to the Iewes the same is spoken also vnto vs and wee must receiue it in such wise as wee must vnderstande that God hath shed forth his grace through the whole worlde by the comming of his onely sonne and builded vp the heauenly Ierusalem to the ende that we shoulde all be linked together in one holy brotherhood to cal vpō him as our father all with one mouth Sith it is so then let vs vnderstand that it is good reason that wee shoulde giue ouer our selues vnto him and that he should hold vs in awe and enioy vs that like as he hath vouchsafed to giue himselfe vnto vs so we on our side shoulde bee wholly his to yeelde him the duetie which children owe to their father and that when we be negligent and slowe therein we should at least wise be moued with the exhortations that are conteined in this booke◠and that seeing God calleth vpon vs so-earnestly we shold not stop our eares against him but euerie man awake and one of vs rebuke another Yea and that if we were wise we should nottarie till God quickened vs vp so sharpely but rather preuent him howbeit that we ought to be moued to bee ashamed of our lewdnesse and to returne againe vnto God at leastwise when hee falleth to correcting of vs by thundering out his threatnings against vs and by vpbrayding of vs with our sinnes Thus yee see what wee haue to marke in generall vpon this booke Nowe let vs come to the text that I haue rehearsed afore These are the wordes which Moses spake vnto the people in the wildernesse in the plaine or champion grounds beyong Iordan euen from Horeb vnto the places here before rehearsed Herein we haue to note that God intended to rebuke the people for their not keeping of the lawe which had not onely bin preached to them by mouth but also set downe in writing as if a man should make an instrument or conueyance of some bargaine betweene two parties And God himselfe vouchsafed to ingraue his Lawe at leastwise the ten commaundements in two tables to the intent they might be remembred the better For albeit that the doctrin was cleere ynough of itself god had prouided to preserue it from forgetting yet did not the people receiue it Therefore as nowe he casteth them in the teeth as if it should be saide vnto vs Behold the Gospell of our Lorde Iesus Christ hauing bin preached with such power and maiestie is also left in writing Wee haue had the Gospel preached vnto vs nowe a long time euen the same Gospel which is set downe vnto vs in Bookes Therefore are we too vnexcusable if we cannot tell what God saith to vs there If a man shoulde speake after that maner it were a blaming of vs for our beastlinesse Againe if it shoulde be saide that where as wee were baptised in the name of the sonne of God when we were babes yet wee knowe him not that being come to mans estate we bee so brutish that after so often hearing of Gods truth yet we be still but nouices in it and that we can scarsly tell what it is or at leastwise haue neuer taken any tast of if at al such maner of opening of the gospel vnto vs how it hath bin offered vs of long time after diuers fashions were as a framing of an inditement against vs. So now likewise Moses to witnesse openly to the people that they had shewed themselues too vnthankefull towardes God saieth expressely These are the wordes that I vttered and preached vnto you from time to time not for a day or two but euer since the publishing of the Lawe in the mountaine of Horeb. And because you shewed your selues so ill disposed I haue not ceassed to put you still in remembraunce of the things that you
vnderlings but for the common welfare and benefit of all men Then if gouernours vnderstand not that they be bound by Gods will and by the order of nature to them of whom they haue the charge they must be faine to yeeld an account vnto God for their abusing of his gift and of the honour that he bestowed vppon them Thus much concerning the first point that we haue to marke here And herewithall let vs marke also that if they bee so greatly bounde vnto men much more straitl are they bound vnto God If a man be grieued in a matter of fiue shillings or lesse and the iustice cause him not to haue right we see what is sayd here But now if the name of God bee blasphemed if his honour bee defaced if wicked and detestable thinges bee done and they that sitte in the seate of iustice and beare the sworde in their hande withstand it not but are carelesse what iniurie bee done vnto God are they to bee excused No for if they suffer but a poore man to bee troden done so as he haue but one penny losse they shall bee blamed for it before God But yet much more precious is the Maiestie of God and the thing that concerneth his honour and seruice Sith it is so that Magistrates bee bounde to minister right to euery man in thinges that are small and in maner of no valew let vs marke well that they ought in any wise to procure the maintenaunce of Gods honor more carefully without al comparison specially when the case concerneth the kingdome of our Lord Iesus Christ wherevnto all the whole world is not to bee compared in as much as Gods glorie shineth forth there And that is the second point which we haue to marke vpon this streine Againe whereas it is sayde that the Magistrates must accept no mans person it betokeneth that they must not bee mooued with any mans riches or pouertie or byrth or friendship or any thing else For in the holy scripture this worde Person is taken for any qualitie in man which may purchace him grace and fauour or disgrace and disfauour When wee speake of a person in our common speache wee meane a man or a woman but the Scripture meaneth a more speciall thing namely that there should no regard be had what maner a one the man is whether he bee our neighbour our friend a riche man able to doe vs good a man of credit and authoritie able to reuenge himself of vs or a poore man a man of no allyance or kinred or I wote not what else All these accidentes which serue but to induce vs to liking or misliking of the partie and to make vs swarue from the right way are comprehended in the Scripture vnder the worde Person as if wee should vse the word Vizor And in very deede all these accidentes which bleare our eyes and beguile vs to make vs start out of the right way are but as vizors If a man come before vs without any qualitie very well we would heare him simply and wee woulde not bee corrupted to iudge amisse But if there happen any stoppe by and by wee bee ouerraught and our reason is so troubled that wee iudge not any more as wee ought to doe That therefore is a vizor which yeeldeth foorth such a qualitie to bee seene in the partie as maketh vs eyther to fauour him too much or else to mislike him out of measure so as wee keepe not an vpright and euen hand betweene the great and the small And truely Moses declareth the same very well in this text in that he sayeth Thou shalt heare the small as well as the great for it serueth to expound the word Person and there needeth none other glose from elsewhere And it is a phrase of speache which wee shall see in other textes hereafter Therefore it behoueth vs to acquaint our selues with the termes and phrases of the holy Ghost that the thinges which are contained here may not seeme straunge vnto vs. Howbeit by the way that wee may fare the better by the things that are declared here let vs marke that the chiefe reason and ground of this doctrine is bicause there is no accepting of persons before GOD. For the same cause ought Iudges to haue a stay of themselues and to keepe them cleare from all considerations that may thrust them aside or make them to swarue one way or other â—â—m 13.1 â—â—ut 10.17 namely say I for that they represent the Maiestie of God in as much as he hath made them his officers Now then there is no accepting of persons before God that is to say when he iudgeth he hath no respect to the thinges that men regarde and wherewith they bee drawen too and fro so as they iudge not vpright any more bicause their excessiue affections doe ouer maister them And this saying that there is no respect of persons with GOD extendeth very farre For when as Saint Peter speaketh of it first in the tenth of the Actes 〈◊〉 10.34 â— Pe. 1.17 and afterward in his Epistle he sheweth that God chose whom he listed out of the whole world in so much as he passed not whether they were Iewes or Gentiles Whosoeuer doeth good saieth he shall haue the fauour of God and as for Circumcision or vncircumcision they shall none of them both bee made account of True it is that God must bee faine to looke mercifully vpon vs before we can do any good For of our owne nature wee bee vtterly froward and there can nothing come from vs but all maner of naughtinesse insomuch that God should hate and abhorre the whole world and cast vs away euery chone if hee should tarie till any of vs gaue himselfe to well doing for our nature driueth vs alwayes vnto euill But God chooseth his without any abilitie of deseruing aforehand on their behalfe and yet notwithstanding after he hath marked them to bee of the number of his flocke he auoweth them loueth them as his children and houshold folke yea euen without regarding of what nation or state they be whether they be riche or poore or in credit or indued with any good qualitie and handsomnesse or any other thing God then doeth as it were shut his eyes against all the respectes which are had in so great estimation For he hath an eye to nothing but to soundnesse of heart he doteth not vpon these vizors that are seene to the eye 1. Sam. 16.7 according to this saying in an other place namely that the outward showes deceiue not him but that he looketh vpon that which is within Thus much concerning the first point But wee must apply this texte to the same vse that Moses putteth it which is that after the example of God wee must haue this vnpartialitie in vs so as wee will not bee drawen one way nor other by the thinges that appeare in men And this is a very profitable or rather needefull doctrine
slouthful there is no excuse for vs because his goodnesse is sufficiently warranted vnto vs and it is long of none but our selues that wee bee not fully resolued and perswaded that hee will goe through with the thing that hee hath begunne And that it is so if euerie of vs bethought himselfe well wee shoulde finde that God by infinite wayes made vs to ouercome the thinges that seemed vnpossible But what To set foorth our owne valiant deedes wee can well ynough alledge this and that and our memorie is but too good And though it bee but a thing of nothing that wee haue done yet wee can skill to magnifie it and to make great reportes of it Loe howe men can bee quicke ynough to remember all that euer they haue done in their life that may set foorth their owne glorie but in the meane whyle wee doe wickedly forget the benefites of GOD. And yet worketh hee in such wise towardes vs as ought to quicken vs vp to acknowledge his goodnesse or else on the contrarie parte wee doe but thrust all vnder foote Hee shall haue deliuered vs from manie after delays and hee shall haue made vs to haue passed manie greate lettes so as wee may haue thought that we had beene vtteâ—ly shut out and fordone and hee shall haue reached vs his hand and yet for all that wee neuer thinke of it againe Nowe then where as wee see men to bee rechlesse and slothfull in following GOD it is because they forget his benefites which they haue had proofe of and become like the Iewes And therefore it behoueth vs all to acknowledge our fault in this behalfe and to mourne before God and to seeke redresse of it Thus yee see howe wee ought to put this text in vre by similitude that is to wit when the promises of the Gospell are set forth to bring vs to the kingdome of heauen let vs consider whereat God hath begunne in vs by what meanes he hath brought vs to him and howe hee hath strengthened vs to the intent to bring vs out of the damnation whereof wee are founde worthy by too too apparant conuiction Nowe therefore if wee thinke there vpon and consider thus with our selues beholde our God hath made vs paâ—takers of his power wee haue had too apparant experience therof he hath deliuered vs out of y e gulfe of hel he hath ridde vs out of the bonds of the diuell and of death let vs not doubt but hee will alwayes continue like himselfe hereafter and hold out to the end Furthermore let vs also marke well this saying in this text The God of thy fathers hath promised thee the Lande Beholde therefore it is at thy commaundement enter into it and take possession of it The meaning is that wee shoulde yeelde so much honour to Gods truth as to bee fully and throughly resolued in our selues that inasmuch as hee hath adopted vs to his children our inheritance is certaine and infallible in heauen For to what purpose is the Gospell preached vnto vs but to make vs knowe that GOD is our father and that wee being become his children by his free adopting of vs shoulde bee assured that the kingdome of heauen belongeth vnto vs Mat. 13.24 and 31. And in verie deede for the same cause is the Gospell called the kingdome of heauen forasmuch as it openeth the gate vnto vs to the ende that wee nowadayes shoulde not doubte but that GOD auoweth vs to bee his heires But wee must haue a further consideration of the inheritance that God giueth vs than of all the benefites that Moses speakes of For it stoode the Iewes on hande to haue helde themselues still to the thing that had beene spoken to Abraham Isaac Iacob But now is the Gospel another warrant vnto vs. For God is called the father not onely of Abraham Isaac and Iacob but also of our Lord Iesus Christ who is our head in such wise that being once vnyted vnto him we become partakers of his own substance and life and therefore we must not doubt but that the inheritance of the kingdom of heaueÌ„ belongeth vnto vs. Nowe then like as Moses said vnto the Iewes The God of your fathers so must this voyce sounde in our eares The GOD and father of our Lorde Iesus Christ hath not onely promised vs the kingdome of heauen but also giuen vs wherewith to assure our selues the better of it For we haue the performance effect thereof in that our Lord Iesus Christ suffered death to recouer vs the inheritance whereof wee were bereft and dispossessed in the person of our father Adam Nowe then wee see after what sort we ought to looke vpon this doctrine that is to wit that although wee bee vnhappie wretches although wee deserue to bee reiected of our GOD although there bee nothing but cursednesse in vs and although that by nature wee bee plunged in the gulfe of hell yet notwithstanding seeing that God hath adopted vs in our Lorde Iesus Christ and made vs all one with him by faith wee neede not doubt but we be heires of the kingdom of heauen And why For GOD cannot lye and forasmuch as hee is vnchaungeable we haue sufficient warrant that wee shall not bee disappointed by putting our trust in him Againe wee haue our Lorde Iesus Christe who is the mediatour betweene God and men and hee hath not onely taken solemne recognisances as a publike notarie but also accomplished the thinges that were promised on the behalfe of GOD his father He hath signed the euidence in such wise with his owne bloude as wee see he hath payed that which hee owed not and that which he was not to bee charged withall So then let vs haue this stedfast assurednesse with vs that GOD auoweth vs for his children and consequently that wee bee heires of eternall life Howbeit let vs alwayes take that assurednesse out of the Gospell accordingly as we see that Moses leadeth the Iewes thither True it is that wee must not forget the heauenly power that was vttered euerie where in the rysing againe of our Lorde Iesus Christe But howe might we applie such a benefite to our selues or how could we inioy it if it were not by faith Therefore like as our Lorde Iesus Christ hath purchaced vs the kingdome of heauen by his death and passion so is it his will that comfort shoulde bee giuen vs nowadayes by his Gospell where hee witnesseth vnto vs that all that euer hee did was for our sakes and for our welfare so that hauing that once and being assured thereof we may inioy the benefite that was purchased for vs. But yet in the meane while wee must doe so much honour to the Gospell as to beholde that thing by faith which is hidden from our eyes It is saide that the Lande is at thy commandement Nowe if wee beleeue our senses wee cannot perceiue that the kingdome of heauen is ours or in our hande it will seeme to bee too farre off
from vs and that wee had neede of wings to flie aboue the skyes But what Wee must so honour Gods worde as I saide as wee must not doubt but that the thing which is spoken there is possible to be done although wee conceiue not howe by our fleshly vnderstanding faith must surmount all capacitie of man And if wee finde any hardnesse therein let vs fight against our selues and dayly indeuour to recouer vnto God For the way whereby hee will be glorified at our hands is as I saide at the beginning that if there were no more but his bare worde yet ought the same to contēt and suffice vs. But seeing he hath vouchsafed to deliuer vs this pledge which he hath giuen vs in the death and passion of our Lorde Iesus Christ we shal be the lesse excusable if wee haue not a full and whole contentation Seeing then that we haue such an assurance of the kingdome of heauen let vs go and take possession of the lande For as I said afore God will not haue vs idle True it is that hee sheweth vs by the holy scripture that there is not one drop of power in vs that tendeth vnto good but that wee be wholly giuen to euill And yet notwithstanding it is his will also that when he hath put his gratious gifts into vs we shoulde make them auaylable without chalenging any thing at all to our selues For in this case it is not for vs to glorie in our selues nor to trust in our owne legges according wherevnto it is saide in the Psalme to such as are giuen to the worlde Psal. 33.16 and 17. that they must not trust in their owne strength nor in the strength of their horses If this bee saide of the thinges that perteine to this flightfull life what is to bee saide of the spirituall life which is much more excellent So then w tout attributing any thing to our selues let vs indeuour neuerthelesse seeing that God commandeth vs and let vs goe on to enter into the possession of the spirituall kingdome whereunto he calleth vs. And that is the cause why I said that wee must euermore come backe to our Lorde Iesus Christ and there seeke y e thing that is wanting in our selues For wee knowe that his suffering of his death and passion was to exalt vs aboue the heauens and although wee doe but creepe vppon the earth or rather bee so loppeheauie that wee sinke still downeward to plundge our selues in the bottomlesse gulfes yet will our Lorde Iesus lift vs vp according as he himself was exalted to the same end and intent as is declared in the third Chapter of the Gospel of S. Iohn Iohn 3.14 Furthermore to the ende wee may bee discharged of all selftrust let vs looke vppon the notable example that was giuen vs at the death of our Lorde Iesus Christ. For if wee will goe the right way to heauen wee must followe the poore theefe to whom he saide This day shalt thou bee with mee in Paradise Howe can wee bee sure that GOD will bring vs to the kingdome of heauen seeing that wee seeke hell and all our affections all our thoughtes all our desires all our powers and all our workes tend wholly thither euen to separate vs from God and to alienate vs from his kingdome and to driue vs away from life and saluation How may wee say I be sure that God will take vs vppe into his heauenly kingdome We must haue recourse to this word that was spoken to the poore theefe This day shalt thou be with me in Paradise Seeing it is so that our Lord died that he entred into such gulfes of sorrowe that he was pinched so farre as to abide the tormentes that were due vnto vs and not only abode y e reproch and griefe of bodily death but also felt y e Iustice of God and became as a wretched offender to beare all the sinnes of the world let vs not doubt but he hath deliuered vs from the paines anguish which wee should haue felt and will lifte vs vp to himselfe and therefore nowe let vs not bee afraide of death But first of all it behoueth vs to followe the poore theefe What had he in him to bring him to the kingdome of heauen He was fastened to a crosse he had his armes and legges broken he seemed to bee but a wretched carkasse there was nothing but reproche in him Thus then you see howe he was an owgly myrrour to looke vpon and yet neuerthelesse Iesus Christe promiseth him to make him his partaker and companion of his heauenly glorie And what had hee beene all the time of his lyfe So lewde and wicked both before God and man that he was worse than condemned and accursed Will we then be the heires of God Wee must follow this theefe who had the preheminence to goe before vs into the heritage of heauen And how must wee follow him We must acknowledge y t naturally there is nothing in vs but vtter wickednesse and that GOD might iustly holde vs accursed Also wee must thinke our selues to bee as folke that haue their armes and legges broken yea and as men vtterly dismembred so as we haue not one whit of strength in vs at leastwise as in respect of our selues And yet for all that therewithall we must not doubt but that God accepteth vs to him when wee linke in with our Lorde Iesus Christ by right faith and pure affection acknowledging him to be our king and hauing our eyes fastened vpon the inuisible kingdome as I saide afore For if the wretched theefe which sawe death before his eyes which was in as great tormentes as was possible and sawe himselfe as it were behated of all the world did put his trust in Iesus Christe what ought wee to doe Againe in what state was our Lord Iesus Christ at the same time He hung vpon a crosse full of reproche and shame all men did spit at him all men did spite him And yet notwithstanding that reprochfull state the poore wretch ceassed not to behold life in death and to say Lorde remember me when thou commest into thy kingdome But now wee knowe that Iesus Christ is exalted to the right hand of GOD his father and hath souereigne power ouer all creatures so that if wee yeeld him not his due honour now that he is entered into his glorie wee shall haue no excuse at all True it is that he was once hanged vpon a gibbet ful of reproch and shame but yet wee see therewithall that the same was turned into glorie and triumph so as the victorie which he obteined was more royall than all the triumphes of all the Princes in the worlde Seeing then that wee doe see that Iesus Christ hath ridde away all the slaunder of his crosse by the power of his resurrection ought wee not at leastwise to looke vp to the kingdome where he dwelleth whereunto he calleth vs and which he hath purchased so
wee looke vppon men it will bee vnpossible for vs to goe right but wee must followe God True it is that when God is so good vnto vs as to giue vs men to accompanie vs yea and to goe before vs and to reach vs their hande it is a great helpe 1. Cor. 4.16 Heb. 13.7 and as Paul telleth vs wee must looke wistly vpon them and when we haue good seruantes of God which teache vs and leade vs with good conscience we must marke that and fashion our selues like to them and in so doing we shall not followe men for in fashioning our selues like to them that follow God we haue his way for our way We grounde not our selues one vpon another to say Thus will I doe for I see most men doe it No but forasmuch as God calleth vs to him it behoueth vs to go Yea though there were no mo but my selfe alone yet ought I to follow my God But if furthermore he beare with me so farre as to giue me companie then must I goe to him with so much the better corage and whatsoeuer come of it I must not swarue from his pure worde Thus yee see why it is saide here that Caleb the sonne of Iephone followed the way of the Lord and therefore was exempted from the common condemnation Yea and it is saide that he followed constantly that is to say he continued throughout to the vttermost And so wee see nowe in effect that all the people were condemned that onely two were acquit because they had giuen glorie vnto God But the circūstance that is added namely that God spared not Moses because of the people increaseth yet more the thing that I haue saide In deede this cannot be dispatched all as nowe but yet must I ad this point aforehande For if God spared not Moses who notwithstanding had such recorde as wee knowe but punished him because hee helde not out constantly to the vttermost in resisting the leawdnesse of the people I pray you what shall become of vs Is it likelie that were shall goe scotfree nowadayes when euerie man suffereth himselfe to be caried away because hee seeth that naughtinesse hath the vpper hande Then if wee happen to ouershoote our selues so thinke wee that God will let vs alone No no For if such punishment as we heare of was extended vpon Moses needes must wee feele farre sorer when we intangle our selues in the common vices and forsake God to followe the worlde And let vs marke well Num. 14.34 that in swearing that the people should not enter into the lande he sayth ye shal recken the yeres according to the nomber of the dayes wherein ye spied out the land They that were sent to spy out the lande taried forty daies and so behoued it the people to wander vp and downe by the space of fortie yeares And so we see that when God hath vsed long patience towardes vs he maketh vs to pay verie deere for our abusing of his goodnesse Wherefore let vs not measure Gods punishments after our owne fancie for they be sorer than our wittes can conceaue But whensoeuer he threatneth vs let vs tremble at his only speech and make hast to follow it And forasmuch as his speech is directed to vs nowadaies let vs not driue off til to morow but let vs follow and let euerie man be going on his way Againe forasmuch as we be fraile and haue a rough and thornie way to goe yea and there be many stoppes to barre vs so as it will seeme that there be great mountaines to make vs turne backe againe let vs pray our God to giue vs strength to go on stil forward For if he strengthened Caleb and Iosua let vs assure our selues he will do the like to vs. And there withall if we see that the world hinder vs and that there is store of stumbling blockes on all sides let vs pray God that he suffer vs not to be corrupted with others but that we may beare him the honor to stick vnto him to yeld our selues wholly to his word giuing them leaue to perishe that needes will perish and in the meane while staying our selues by the promise of saluation which he hath giuen vs accordingly also as it is his will that wee shoulde attaine thereto by any such knowledge Now let vs kneel down in the presence of our good God with acknowledgement of our faults praying him to touch vs better than we haue bin that aboue al things we may bethinke vs of the vnthankefulnesse whereof we be giltie in that we haue not obeyed his word nor bin so willing to followe the things that he hath declared vnto vs as was requisite And therefore let vs beseech him not only to forgiue vs our faults past but also to strengthen gouerne vs in such wise by his holie spirite as wee may ouercome al the temptations of Satan and forsake all the lustes of our owne flesh to the end we may obey the voyce of our God and in such sort applie all our senses thereunto as we may passe through all the distresses of this present world vntill he haue gathered vs togither into his euerlasting kingdom That it may please him to graunt this grace not only to vs but also to all people nations of the earth c. On Tewsday the xxiij of April 1555. The ninth Sermon vpon the first Chapter 37.38.39.40 Also the Lord c. 41 Then answered you and saide vnto me We haue sinned against the Lorde VVe will goe vp and fight as the Lorde our God hath commaunded vs. And you armed your selues euery one with harnesse of warre and were readie to goe vp into the hill 42 And the Lord said vnto me warne them that they goe not vp ne fight not for I am not among you least you be vanquished of your enimies WE began yesterday to see howe hard it is to abstaine from sinning when a man is in euil companie specially if hee haue the charge of gouernment For seeing it was Moses hap to be shaken downe Howe shall they do which are farre weaker than he was Wee knowe that God had made him to excell all men we see also how he serued his turne by him what record hee hath giuen of him And yet for all that behold here a fal which God mislyketh of so greatly that he disappointeth him of entring into the lande for it and such dishonour and reproch was done vnto him that hee might not possesse the inheritance that had beene promised as well to him as to all the people Therefore we had neede to call vpon God when we be mingled with such as are able to corrupt vs and to thrust vs out of the way so as we be hemmed it rounde about with euill examples But yet they which haue the charge of gouernement ought to stande in greater feare and dreade and to call vppon God to strengthen them and to giue them such
worse than beastes if yet for all this wee will not bee kinde hearted one to another to bee as brethren and to abstaine from all anoyance and extorsion And herewithall let vs marke also that the neerer God bringeth men together and maketh any neighbourhood between them the more readie ought they to be to doe seruice one to another and that if they doe it not it is as a defying of God and nature But nowe let vs see what kinred there was betweene the children of Israel and the Moabites and Ammonites Truly the original of these two peoples was of incest so as they could not boast of their Pedegree And in deede the verye names of them were euerlasting marks of their shame For what is Moab to say Of my father What that the daughter had conceiued childe by her owne father Yea and that ye see was a beastly and cursed deede And againe what is meant by Ammon It is as much to say as Of myne owne people that is to saye of mine owne bloud for he also was borne of the other daughter who had made her father drunken as her sister had done and so conceiued by him likewise and all this was against nature Ye see then that these nations are no better worthie than to bee counted Harlottes birdes borne in a brothelhouse but that they were yet in more horrible plight because their begetting was against all order and humane honestie And yet notwithstanding God will haue the children of Israel to acknowledge their kinred w t them not for any honor or worthinesse sake but onely bicause of Lot For although he were so beastly drūken as to be bereft of discretiō yet did God cōtinue his goodnes towardes him and therefore vouchsafed he to fauour his linage the childrē that came of his race And therein we see y t God had not an eye to the excellencie of those nations to whom he shewed himselfe so beneficiall but y t he did all of his owne free mercie Likewise also as touching the children of Israel if God had looked for noblenesse to moue him to shew himselfe so gratious towards them and to deale so friendly with them what would haue come of it For y e chiefe stocke among them was y e tribe of Iuda Ge. 38. ◠And whence came Phares and his brother Zare Euen of incest too For Iuda thinking to haue medled with a harlot as common as a Colmanhedge had to do with his owne daughter in lawe played the beast as dogs and buls doe Ye see then it was so great a villanie y t euen the Heathen men would haue bene ashamed of it They that neuer knewe of God nor of Religion could not haue done worse To bee short it was ynough to haue made al his ofspring to haue bin quite rooted out And yet nowithstāding we see that Dauid came of the same race and that it was Gods will to stablish the seate of a kingdome in his tribe yea that not of an earthly transitorie kingdome onely but of such a one as should bee a figure of the euerlasting kingdome that bringeth vs to heauen insomuch that euen our Lord Iesus Christ came of the same stocke And so wee see as I said afore that God sought not any worthines in this behalfe as who should say that this people was of more dignitie and noblenesse than all the rest of the worlde and therefore he would make much of them No no but he powred out the infinite treasures of his goodnesse vppon them Yea and the basenesse of the children of Israel caused Gods inestimable goodnesse to bee perceiued the better and gaue the greater glosse vnto it Then let vs consider that whereas here is mention made of the Moabites and Ammonites GOD alledgeth them not as in waye of exalting the thing that is in man or to put in ballaunce their desertes their qualities or any renowne of theirs which they haue gotten by their owne trauell He meaneth no such thing But forasmuch as it pleased him to loue Lot and to continue his mercie towardes him his linage notwithstanding the foule and outragious fault that he had committed Therefore is it his will that y e Moabites and Ammonites shall still inioy the landes that he had giuen them And let vs note further that although God bestowed his blessinges so largely vppon those two Nations yet they were neuer the better for it but became so much y e more vnexcusable in the ende For surely their vnthankefulnesse shewed it selfe in that they knewe not that God spared them Let vs marke well then that Gods preseruing of vs in this worlde and his defending of vs with his hande and his making of vs to scape our enemies handes and his susteining of vs through his fauour is not all that wee ought to desire For the hauing of all this will boote vs nothing at all if wee want the principall which is that God bee mercifull to vs that wee call vppon him that wee referre our selues wholly vnto him and that we knowe him to bee our father not to maintaine vs heere for a two or three dayes onely for this life is but a little shadowe that glideth away out of hand but to bee our euerlasting Sauiour and that wee walke in such wise vnder his awe as wee not only look to be guided by him for a little while but also that hee should gather vs to him in the ende so as when hee hath made vs to passe through this worlde at the last wee shall haue a much better inheritance which is prepared for vs in heauen When wee once knowe this wee haue all And that will make vs to inioy these earthly blessings to our welfare Otherwise they shall bee turned into a curse Insomuch that they to whome GOD hath done most good shal be founde most blameworthie before him And why Because they haue abused them For wee doe wickedly corrupt all Gods benefites when wee bee not ledde and prouoked by them to honour him for them and to put our selues wholly into his handes to flee to him for refuge Let vs then put this doctrine in vre and while wee passe through this worlde let vs not deuour the benefites that God sendeth vs to become brute beastes here pooring with our muzzels vppon the grounde but rather let vs lift vp our heades to heauenwarde and consider that God calleth vs to him and that it is to no purpose to haue had some earthly prosperitie except wee goe further that is to witte vnto our GOD to bee knitte vnto him for euer Thus yee see what we haue to beare in minde Yea and let vs marke also that the two nations which are spoken of heere shewed themselues too too vnkinde in yeelding farre other rewarde to the children of Israel than was to be looked for Wee see that the children of Israel passed by them quietly paying readie monie for all thinges yea euen for the water
is it nowe with vs For wee haue enemies which are much stronger and stouter in comparison of vs than had the Israeltes when they were to enter into the land of Chanaan It should seeme that they might eate vs vp at one bit as they say Wee see what treasons and conspiracies they make wee see that the more gratious and fauourable God sheweth himselfe to vs the more doe wee seeme to take pleasure in grieuing him and in reiecting of his grace And therefore let vs looke to it that wee minde well this doctrine if wee will haue God to giue vs victorie against Satan and all his assaultes And besides this when wee haue concluded that God will strengthen vs against all temptations let vs not doubt but that he hath a care of vs also for this transitorie life 1. Tim. 4. â— And if men goe about to roote vs out let vs put our selues to his protection and let vs looke to bee preserued and defended by him and no doubt but that if hee reached out his mightie arme in olde time to succour the people of Israel his power is not abated nor his goodnesse diminished to doe the like for vs at this day Thus ye see howe wee shall bee safe both in life and death and as well in body as in soule if our Lorde bee readie to succour vs. But without that wee must needes bee worse than forlorne Wherefore let vs looke that wee profite our selues by this doctrine by putting away all pride and foolish presumption so as wee rest wholy vppon God and learne to exercise our selues in his promises earely and late and to renew the rememberance of them to the end that by that meane wee may bee armed against all temptations Let not the diuell finde vs vnprouided when he commeth to assaile vs but let vs haue wherewith to resist him And that we may so Eph. 6 1â— 1. Peâ—â— let vs take to vs Gods worde for when we bee armed with that wee bee well ynough fenced to beate back Satan and al y t euer he can practice against vs. And therefore it behoueth vs to be so much the more watchfull that we may giue eare to this doctrine Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs so to feele them as wee may bee vtterly cast downe by them at leastwise to mislike of them and to forsake them so as our whole seeking maye bee to frame our selues altogether to the righteousnesse of our God and to proceede more more in his feare and obedience vntil he haue ioyned vs fully and perfectly to himselfe beseeching him to beare with vs in the meane while and that forasmuch as it is his will that wee should bee in continuall warre in this worlde he vouchsafe to strengthen vs with his power vntill he haue taken vs vp into his heauenly rest to make vs enioye the glorious immortalitie that hee hath promised vs. That it may please him to graunt this grace not onely to vs but also to all people c. On Wednesday the viij of May. 1555. The xvj Sermon which is the second vpon the third Chapter 12 The same time wee tooke possession of the land From Aroer which is vpon the Riuer Arnon And I gaue one halfe of mount Galaad with the Cities thereof to the Rubenites and Gadites 13 And the rest of Galaad and all Basan which was of the kingdome of Og I gaue to the halfe tribe of Manasses that is to wit all the Countrie of Argob and all Basan which is called the land of the Giantes 14 Iair the sonne of Manasses tooke all the Countrie of Argob vnto the borders of Gessuri and Machati and called them after his owne name that is to wit Basan Hauoth Iair vnto this day 15 And vnto Machir I gaue Galaad 16 And vnto the Rubenites and Gadites I gaue from Galaad vnto the riuer Arnon the middes of the riuer and the end and vnto the riuer Iabocke which is the border of the children of Ammon 17 And the plaine and the Iordan and the borders thereof from Kenereth to the sea of the wildernesse that is to wit the salt Sea vnder Asdodphasga towardes the East 18 And the same time I commaunded you saying the Lorde your God hath giuen you this land to possesse All you that are strong men goe armed before your brethren the children of Israel 19 But your wiues your children and your cattell I know ye haue much cattell shall tarie in your Cities which I haue giuen you 20 Vntill the Lord haue giuen rest to your brethren as well as to you and that they likewise possesse the land which the Lorde your God giueth them beyonde Iordan Then shall yee returne euerye man to his possession which I haue giuen you 21 And the same time I commaunded Iosua saying Thine eyes haue seene all that the Lord your God hath done to these two Kings So will the Lord doe to all the kingdomes through which thou shalt passe 22 Feare them not for the Lord is your God it is he that fighteth for you HEre Moses continueth still his matter to shewe the people of Israel the great good that God had done them beyond their hope For as I haue declared heretofore the kingdomes of Basan and Hesebon were as an ouerplus besides that which had bene promised to the fathers of olde time God then shewed himselfe more liberall than he had promised to bee in that behalfe Therefore it became the people to haue signified Gods grace according as Moseses intent also was Furthermore to the intent the people should not thinke that they had gotten and conquered that Countrie by their owne power and strength it is tolde them howe it was of necessitie that God guided them considering that their enemies were much stronger than they in respect whereof here is mention made of their stature and the land is named y e land of Giants to put the people in remembraÌ„ce and to make them consider y t they could not haue compassed those things vnlesse God had gouerned them And so the whole matter is to be referred to this ende that the people should knowe Gods goodnesse in deliuering them from the thraldome of Egypt not onely in that he had giuen them the land which he had promised them for their inheritance but also had added more than they looked for that is to wit y e two kingdomes that were beyond Iordan And nowe herewithall Moses saieth That hee gaue that Countrey to the Children of Ruben and to the children of Gad that is to say to their Tribes and to the halfe Tribe of Manasses Not that Moses offered them that Countrie in partition but they did sue for it as is written more plainely in the two and thirtie Chapter of Numeri In so much as it is saide there that Moses was angrie when he sawe them so hastie to bee aforehand for
his owne profite 1. Coâ— â— If the hande shoulde separate it selfe and refuse to serue the rest of the bodie and the rest of the members also Yee see there woulde bee a good sort of pieces but in the meane while they should all die and of necessity perish In like case is it with men when they will needes draw backe from the communion of life which they ought to obserue and no man think vpon the common profite but take it to be sufficient that hee can profite himselfe for in the ende all must needes goe to hauocke But this is chiefely to bee obserued in the spirituall gouernement of the Church â— Co. 1â— 27 as Saint Paul sheweth it vs. Rom. 12.5 For in the Church there is not onely a resemblance of mans bodie but the sonne of God is our heade in verie deede It is of him that wee bee and of him haue wee grace and power in such portion and measure as it pleaseth him to bestowe vppon vs. Seeing it is so let vs learne to maintaine peace and brotherlinesse among vs. â—ph 4.7.16 And that wee may so doe let euerie of vs yeelde himselfe to his neighbours and let vs not be so wedded to our own peculiar aduantage that we shoulde not take paine to pleasure all those with whome wee bee vnited Neither let vs alledge what haue I to doe with the bearing of such a burthen as shoulde bee too heauie for mee and which I cannot well away with Let vs beware that wee holde not backe after that sort to maintaine our selues in ydlenesse For according to the abilitie that God giueth vs so doth hee binde vs to serue our neighbours therewith And why For wee be al members of one bodie there needeth none other reason to moue vs than that So then to be short wee cannot be of our Lord Iesus Christs flocke vnlesse wee consider what he hath giuen vs that wee may make the same profitable and put it to the common edifying of the Church Cor. 14.12 Eph. 4.12 as saieth Saint Paul As touching worldly conuersation let vs liue in such wise with men that as wee receiue good by them so wee also on our side may looke to do good to them so as there may be a mutuall answerablenesse on both sides Nowe it is certaine that none of vs can forbeare his neighbours Let a man bee of as good abilitie as he can wish and yet neuerthelesse he must stande in neede of other mens seruice in many thinges Nowe when hee knoweth that hee hath such neede and necessity of other mens helpe should he drawe backe from his neighbours or bee so nyce that hee will beare no burthen but be loth to take any paine for the common weale It is no reason For if they that serue him should bee at the same point and bee as peeuish and proud as hee must it not needes bee that all shoulde goe to wrecke Yes and therefore let vs learne that in asmuch as euen in the Church wee haue this bonde of seruing our neighbours it behooueth likewise in respect of this present life and of all worldly affaires to consider with our selues y t in asmuch as God maketh others to do vs good and to profite vs diuers wayes so as wee be succored by them we also ought to render the like againe on our side Now as concerning the people of Israels case there was a speciall consideration in their conquering of the land of Chanaan Why so For it was not promised seuerally to the tribe of Iuda or to the tribe of Beniamin or to any of the other tribes alone but generally to the whole ofspring of Abraham Therefore it behoued this lande to bee conquered by them in common and that afterwarde lottes shoulde bee cast for it as was done in the ende by Iosua But nowe that God commaundeth vs to follow one common trace wee must applie this example to our selues and consider that the same rule which is set downe heere is giuen to vs also As howe Doeth God commaunde that we should but euerie man seuerally for himselfe resist Sathan and proceede more and more in the Gospell Is it not a common lesson Yes Seeing then that God calleth vs so one with another and will haue all to agree in one accorde like good melodie it is not for vs to separate our selues any more a sunder Wherfore let vs consider that to aduaunce the kingdome of our Lorde Iesus Christ and the saluation of all his to builde vp his Church and to make his Gospell to prosper and florish euerie man must not onely worke alone by himselfe but wee must also agree all in one and drawe all by one lyne and euery of vs streine himselfe to serue such as haue neede of his helpe And so wee see that all such as will needes builde so alone by themselues doe but worke confusion Of which sort there are that thinke themselues very able men and that they coulde worke wonders to their owne seeming insomuch that they despise their neighbours and woulde euen beare downe all other men before them to shew themselues valiant fellowes and that they doe a hundred fold more than all the rest And what commeth of such pride but ouerthrowe and confusion Let vs marke well therefore that wee shall neuer serue God by furthering of the gladtidings of our saluation vnlesse we haue the said concord that we be readie and wel disposed to helpe euerie man his neighbour and that there bee one common easing one of another Thus yee see what we haue to remember further vppon this streine Now in conclusion it is saide heere that Moses incorageth Iosua to be of good cheere and to go through with the thing which he himselfe might not do that is to wit to conuey the people ouer Iordan and to conquer all the lande of Chanaan But first of all hee setteth before him the victories that the people had had against Og king of Basan and Sehon king of Hesebon Thou hast seene saith he how the Lord hath dealt with these two kings He saith not As you haue done to these two kings but as the Lorde hath done For as hath bin declared here is no flattering of men nor no tickling of their eares for they bee but too forwarde alreadie in taking more vpon them than belongeth to them Seeing then that men are so naturally giuen to selfeweening let vs vnderstand that it is expedient for them to be meekened and to bee bereft of all their pride and loftinesse to the intent they may knowe that they haue nothing of their owne But this cannot bee done without making them to vnderstande that whatsoeuer they haue they are beholden to Gods meere grace for it That is the cause why Moses saith expresly Thou hast seene with thine eyes what God hath done vnto these two kinges As if he should say If yee knowe not the power that God hath shewed you of whom is it long
cannot bee perswaded to the contrarie GOD cannot winne so much at our handes as to gette the masterie of vs. So much the more then behoueth it vs to take paine to holde our selues wholly in awe to the end we build not any thing which God alloweth not but that wee alwayes haue that marke before our eyes and rest wholly vppon it Nowe if it bee so that the desires which of their owne nature are good holie and commendable doe neuerthelesse become sinfull and blameworthie when they aduaunce themselues against God what are they when wee couet euill thinges and giue heade to our fleshly lustes Wee see that the thing which GOD hath forbidden vs is euill and yet notwithstanding wee take leaue to desire it is this to bee excused Nowe then to the intent wee may take profite by this doctrine let vs marke that although our desires to see to are as good as can bee yet must wee absteine from them vnlesse God doe like of them For at that ende muste wee beginne And furthermore that if wee ought to correct our desires though there bee no likelihoode of euill in them we ought much more to bee well aduised that wee cast not forth our bubbles when wee bee tempted to euill and when wee be caried away to fleshly lustes All that geere must bee killed starke deade seeing it is not lawfull for vs euen to wiâ—h the thing that is good except wee haue leaue of God But we must then specially obserue this lesson when wee goe about to pray for as I haue saide alredie the foundation of all our prayers is faith and what importeth that Euen that we should heare God speake If wee pray at all aduenture doubting whether wee shall obtaine the thing that wee require or no Iames. â— â— it is but hypocrisie and it shall not boote vs at all saith the holy scripture It standeth vs then in hande to bee well assured when wee come before God so as we beleeue certainly that our praying is not in vaine and that wee shall not bee disappointed of the thing that wee require And that is the point where in the prayers of the Christians doe differre from the prayers of the infidelles For the infidelles and vnbeleeuers may well flee vnto God and craue this and that at his hande but what for that they bee euer wauering and wote not whether they shall obteine or no. For they depende not vppon the promises But as for vs wee must assure our selues of the loue of our God that he is much redier to graunt than wee bee to require yea and that hee is so pitifull and hath such a respect of our miseries and necessities to relieue them â—sa 〈…〉 that he euen preuenteth vs. Wee must bee throughly perswaded of this when wee pray But how shall we knowe it Wee must not beare our selues on hande that wee holde God bounde vnto vs and that wee shall make him to graunt all our desires for what a malapertnesse were that And what an honouring of God were it if euerie man shoulde say I trowe God will do whatsoeuer I list to commaunde him But we must rest vppon his promises Yee see then that faith is requisite in our prayers that is to wit that no man thrust forth himselfe vpon his owne heade but that hauing the promise whereby God allureth vs vnto him wee goe vnto him boldely not doubting but that hee will keepe touch with vs. Seeing it is so wee must note nowe that al our praiers are faultie if they bee not ruled by the wil of God For when wee presume to aske of him whatsoeuer comes in our heade there is no promise for vs to trust vnto in going to it so without aduise And therefore for asmuch as we passe our bounds wee be neuer a whit furthered by it Thus ye see that in praying we must alwayes coÌ„sider what god permitteth vs what his will is y t we shoulde aske of him and that wee must euer haue this modestie and sobernesse with vs to aske counsaile of him as though his spirit spake in vs and indyted vnto vs the verie forme of our prayer Matt. 6.9 And for that cause hath our Lorde Iesus Christ made as it were a summe of all the requestes which wee ought to make vnto God For although wee bee not tyed to those words to say hollowed bee the name of God his kingdome come his will bee done c. yet must we referre all our desires wishes and requestes to those sixe articles which are conteyned in the praier that our Lord Iesus Christ hath giuen vnto vs. And although the Fathers of olde time had not the same rule yet were they alwayes gouerned by Gods spirite to keepe them from wandering from the thinges that are taught vs at this day so as all their prayers were conformable to the rule that our Lorde Iesus Christ hath giuen vs. Nowe then we see that all such as take leaue to pray what they list doe not direct themselues to God as they ought to doe and therefore are they likewise disappointed of their desires And for the same cause is it that I haue tolde you that in all our prayers wee must be well aduised that the thinges bee lawfull according to Gods worde But nowe there are some thinges which God hath promised without exception and those wee may demaunde without condition Whensoeuer wee haue offended him which thing wee neuer cease to doe wee must resort to the remedie praying God to forgiue vs our sinnes and to shewe vs mercie God hath assured vs that hee is redie to doe it And seeing he hath promised it our comming to him to seeke fauour must not bee as though we wist not what woulde be the ende of our request but wee must bee fully resolued that hee will shewe vs fauour indeede Yet notwithstanding if therewithall wee desire him to release his chastisementes that is nowe another thing For hee may well pardon our faultes but yet in the meane while hee wil not cease to subdue vs vntill he perceiue that our vices are corrected I meane not as the Papists doe namely that God pardoneth the fault and reteineth the punishment still as they haue surmised saying that when God forgiueth men their sinnes hee ceaseth not in the meane while to execute his rigor vpon them as a iudge It is nothing so But God chastiseth vs for our sinnes after hee hath forgiuen them howbeit not in way of punishment but to make vs looke better to our selues to be warer hereafter so as we become not so vnconstant as to returne to the selfe same fault againe Then if God perceiuing vs to haue neede to be tamed doe list to chastise vs if wee require of him simply without condition that he should by and by withdraw his hand that request were out of square For why He perchaÌ„ce sendeth vs some sicknes or some other crosse hee knoweth that it is not ynough
the matter to wit whether the preachers doe set foorth any straunge doctrine whether they haue put forth any forged dotages or whether they haue set vp any lawes at their owne pleasure If it be found that the ministers preach Gods worde purely that they are glad and faine to aduaunce the kingdome of our Lorde Iesus Christ that they procure the same to the vttermost of their power and that they seeke to haue such order in the Church as God may alwayes be worshiped and good policie bee mainteined among men with whom haue they to do which striue here against And we must bee faine to come to the protestation that Moses made Exod. 16.7 saying What are wee Moses and Aaron What haue wee set foorth which wee haue not receiued of God What cause haue you to mooue this sedition and vprore in saying that yee cannot abide that wee shoulde reigne ouer you What is the souereintie what is the dominion which we woulde haue ouer you Wee desire nothing but that God bee obeyed and that hee haue the authoritie and preheminence that belong vnto him Loe howe Moses spake of his time And after the same maner speake wee nowadayes to these roysters which seeke to bring all to confusion vnder shadowe and pretence that they intende to mainteine the Gospell whereas it appeareth that they make a flatte mockerie of it and raile against it Yet for all this they that haue any taste of Religion wil defie such plages and separate themselues from them least God wrappe them vp with them in the same condemnation and they will looke to make the knowledge profitable which they have receiued yea and with all humblenesse receiue the thinges that are taught them by men so they bee sure that they come from God Thus yee see what wee haue to remember vppon this sentence Nowe afterwarde hee commaundeth them to keepe these thinges and to doe them And why for saith hee Beholde your vnderstanding and your wisedome in the sight of all Nations is that you bee taught of your God Whereas he saith ye shall keepe them therefore and doe them it is a conclusion well worthie to bee noted For must it not needes be that men are starke madde when they haue no minde to heare God at such time as hee teacheth them What are wee that GOD shoulde take the paine to doe the office of a teacher towardes vs Is it not a great stooping downe from his highnesse But seeing that God doth so lessen himselfe as to stoope to our rudenesse to teach vs shoulde wee let his worde fall to the grounde and despise it So then let vs vnderstande that whensoeuer wee bee spoken to in Gods name we ought to tremble vnder his maiestie yea and to imbrace his worde with all reuerence truely hartily and zealously For it is but a counterfait worshipping of God if we be not as Lambes suffring our selues to be led by his onely voice and it is certaine that if we followe not after him as soone as hee doeth but make a signe wee be wilde beastes and hee will not knowe vs for any of his And so wee see what authoritie the name of God carieth with it insomuch that when Gods worde is set afore vs wee must all cast downe our heades and bowe downe our neckes to receiue the yoke that is laide vpon vs and seeke by al meanes to please him and to be obedient to him Nowe Moses returneth to that which I touched at the beginning namely that God indeuoureth to drawe vs to him by gentlenesse and hee sheweth it heere to the people of Israel in telling them of the excellent prerogatiue that had beene giuen them For beholde heere saieth God this is thy wisedome and thine vnderstanding in the sight of all nations Wee knowe that naturally it is a griefe to men to be counted beasts And why For they knowe that the thing wherein they differ from beastes is that they haue discretion and reason in them God to the intent to make vs excell Oxon Asses Dogges and Swyne hath printed his image in vs. And wherein consisteth this image but in the hauing of discretion to descerne betweene good and euillâ— And therefore it is not to bee maruailed at though men couet to bee skilfull and to haue wisedome and abilitie to iudge But yet for all that there are verie fewe that seeke rightly to haue a true iudgement insomuch that al doe rather turne away and wander after their owne fancies and become brutish in themselues Yet neuerthelesse as I saide afore wee make great account of the hauing of discretion and wisedome to iudge betweene good and euill But heere Moses sheweth that men are vnable to rule themselues In deede wee weene yes but it is but a weening yea and an ouerweening For our life is vtterly out of order and there is nothing well ruled in it vntill GOD haue shewed vs the way and that wee haue profited in his schoole That is the thing where vnto Moses leadeth the people as nowe All men sayeth hee are desirous of knowledge and loath to bee as brute beastes Because they bee shaped after the image of God they woulde faine haue discretion that they might know how to liue Nowe it is so that GOD giueth you discretion and wisedome by vouchsafing to set his worde before you So then bee not so vnthankefull towardes him as to misuse so inestimable a benefite Suffer GOD to make you profite in such wise by his worde as yee may bee skilfull and wise and not wander any more Wee see now in effect the meaning of Moses Nowe haue wee to gather vppon this text what the weakenesse of mans minde is True it is that our father Adam receiued vnderstanding and power to discerne betweene good and euill in his creation but after hee had sinned hee was after a sort blinded And wee likewise are corrupted so as wee discerne in a manner nothing at all Wee take white for blacke as it appeareth by our corrupting of the whole seruice of GOD by our superstitions â—â—o 2.14.15 True it is that God hath left vs some discretion so as we knowe it is euill to commit theft whoredome murther c. but yet notwithstanding wee be daseled in such wise that our insight is not so cleare and sure as to make vs walke aright Yee see then after what sort men are marde and it is the thing that the scripture sheweth vs Ep. 4.17 â— insomuch that the wretched Paynims and such as knew not God could not but be plunged in darknesse and so destitute of reason as they coulde not discerne any more That is the first point which we haue to marke And when as Moses intytleth Gods worde and his lawe to bee our wisedome thereby hee sheweth that wee haue no wisedome in our selues ne knowe howe to behaue our selues but are as brute beastes vntill such time as our Lorde haue taught vs. That is another point And were the same well
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
vs so as hee will not misse but haue his eye still vpon vs to watch ouer vs vnto the end And if our Lorde had not such a care to defende vs in what taking were wee Should not the diuell snatch vs vp euerie minute of an houre We see he trotteth vp and downe seeking euer to deuour 1. Pet. 5.8 and hee hath meanes to doe it And could we scape his pawes if we were not defeÌ„ded from theÌ„ by y e goodnes of our God So then let vs vnderstande that God doth not onely beginne our saluation and then let vs alone to shift for our selues but that he goeth through with vs as long as we haue nede and performeth the thing that he hath begunne Thus doth he keepe vs alwayes in his sight that is to say hee neuer forgetteth vs but considereth our necessities to prouide for them and to remedie them in due season Now if God haue his eyes so open to thinke vppon vs that hee may succour vs at our neede Let vs on our side also walke as before his face Psal. 116 9. Esa. 29.15 40.27 And let vs marke that wee cannot hide our selues from him and therefore seeing he yeeldeth vs such fauour and honour as to haue a care of vs it is good reason that all our life should bee answerable thereunto And so Gods goodnesse ought so little to make vs negligent that it shoulde rather spurre vs forward to repaire to him with an earnester minde In deede a man shall see some dogges and swine that will defame this doctrine of Election When it is tolde them that God knoweth which are his and that he wil neuer suffer them to perish very wel say they then wil I cease to doe well and so they mocke at God and his doctrine shewing indeede that they neuer wist what the worde Election or Choyce meaneth But as for vs Phil. 2.12 wee must take assurance by Gods grace to liue warely and circumspectly and good reason haue we to humble our selues considering that we were damned and forlorne and our God hath deliuered vs and moreouer shewed himselfe so bountifull towardes vs as to make vs heires of his kingdome Eph. 2.5 Col. 2.13.14.15 Phil. 2.13 euen vs that were the bondslaues of Satan And on the otherside it standeth vs on hande to walke in feare seeing wee can do nothing at all of our selues furtherforth than Gods grace vttereth it selfe in vs. Againe it behooueth vs to pray vnto him forasmuch as if he shoulde let vs alone from the one ende to the other wheras we be now aduaunced vp aloft we shoulde tumble into the pitte euerie minute of an houre Therefore wee haue cause heere to call vpon our God and to resort vnder his protection Furthermore seing it is said that hee guideth vs and keepeth watch for our welfare Deut. 11.21 Ier. 16.17 it becommeth vs to bee the more wakened to walk as in his presence knowing that he marketh not onely all our doings Act. 1.24 but also our affections and thoughts Besides this seeing that Moses knitteth here the deliuerance of the Israelits out of Egypt with their possessing of the lande of Chanaan Let vs marke well that God will haue all his benefits linked together which he bestoweth vpon vs vntil we be brought to the full perfection of our saluation For it is not to be thought that God letteth vs alone when he hath once called vs vnto himselfe so as we shoulde be in daunger of being left vp to the spoyle but contrariwise let vs mark that he will go through with the thing that he hath begunne as S. Paul declareth in the first to the Philippians where hee saieth y t this his calling of vs Phil. 1.5.6 importeth a warrantise that wee shall neuer bee left destitute of his defence vntill hee haue brought vs to euerlasting saluation Thus yee see that the thing which we haue to beare in mind is that as God is the beginner of our saluation so is he the finisher thereof also And as touching Moseses interlacing of Gods destroying and driuing out of people that were stronger and mightier than they it is true that God vsed an extraordinarie manner of dealing in his rooting out of the Chananites and such other like as dwelt in the countrie which the Iewes possessed but yet haue wee cause to thinke vppon the like at this day For whither is it that wee ought to goe whither doth our Lorde call vs To the heauenly life froÌ„ whence euen the verie Angels are falne For wee know that the diuels which as nowe are not onely banished from the glorie of the heauenly kingdome but also appointed to horrible damnation were sometime as the children of God and helde the roome whereinto our Lorde calleth vs at this day And nowe are wee worthyer than the Angels which fell in that sort from aboue Rom. 11. â— 17. Eph. 2. â—â— Moreouer if wee come but to men were not the Iewes as holy lynage Sprang they not of the roote of Abraham Yes and what are we on our side did the kingdome of heauen belong to vs No no more than to the wilde Canniballes But yet those natural children and as it were lawful heires by y e adoption of their fathers are cast off and banished from the saluation wherevnto God calleth vs at this time They be driuen out and we succeede as it were in an emptie place Haue not wee cause then to magnifie the grade that God sheweth vs in these dayes Doeth it not appeare that this text serueth not onely for the Iewes but also ought rather to be applyed to our vse at this day Then let vs vnderstande that seeing God hath chosen vs to himselfe wee ought in any wise to be wholy his to continue setled in the possession of his grace howbeit not by walking in statelines presumptioÌ„ so as we should be proud of it but by acknowledging with all lowlinesse that wee hang wholly vppon the free goodnesse of our GOD. And let vs not cease to assure our selues that he will go through with the thing that hee hath begunne in vs at leastwise if wee abide vnder the guiding of his hand to suffer our selues to be ruled by him Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to rid vs of them by forgiuing them for our Lord Iesus Christes sake and therewithall to worke in such sort as wee may daily labour to renounce all our wicked lustes and whatsoeuer else hindreth vs to serue him and altogether to rule our selues according to his commaundements And so let vs all say Almightie God heauenly father c. On Munday the xvj of Iune 1555. The xxix Sermon which is the eleuenth vpon the fourth Chapter 39 Vnderstand therefore this day and lay it vp in thyne heart that the Lord is God in heauen aboue and vppon the earth beneath and there is none other but
prepared a better inheritance for vs than this transitorie life when we see al these things must it not needes be that wee bee worse than blockish if we be not rauished with earnest affection to worship our God and to vowe and dedicate our selues wholly to him Yes but besides this wee must bethinke vs of all the good turnes which God hath done vs as well in general as in particular and then must we confesse with Dauid Lord when I thinke vpon thy benefites behold my wit is plundged as it were into a bottomlesse pit Psa. 40. â— yea they be moe in nomber thaÌ„ the haires of my head as it is said in the fortith Psalme Againe when wee haue acknowledged how much we be beholden to our God generally let vs also consider the benefites that euerie of vs haue receiued at Gods hand particularly And whereas it was saide to the people of Israel in olde time I brought thee out of the land of Egypt let vs consider whence our Lorde deliuered vs when he vouchsafed to admit vs into his household and Church Rom. â— 1 Eph. 2 3â— 1. Co. 1â— â— Act. 26. â—â— 2. Tim. â— â— For we be Adams childreÌ„ by nature cursed heires of death altogither sinnefull and consequently must needes be lothsome to our God Let men like of themselues and glorie of themselues as much as they list yet not withstanding this is their pedegree this is al their nobilitie namely y t they bee Satans bondslaues that they haue a sinke of sinne and corruption in them Eph. 2.11 4.18 and that they haue nothing but Gods wrath and curse hanging ouer their heads and to bee short that being banished from the kingdome of heauen they be deliuered vp to all mischiefe and woe But our Lord hath deliuered vs from these things by the hand of his sonne he hath not sent vs a Moses as he did to the people of olde time Rom. â— â—â— nay he hath not spared his onely sonne but hath deliuered him to death for vs. Seeing then that we be rauÌ„somed with so deare and inestimable a price 1. Pet. â—â—â— as is the holy bloud of the sonne of God ought wee not to giue our selues wholly vnto him Furthermore if Egypt were termed a house of bondage I praye you what is it when y e diuell holdeth vs in his bondes and vnder his tyrannie so as we haue no meanes to scape death but are shut out from all hope of saluation and God is vtterly against vs Seeing wee bee deliuered from all these things is it not a much more excellent deliuerance than that which Moses here speaketh of Yes and therefore whereas it was saide to the people of olde time thy GOD hath brought thee out of the lande of Egypt nowe it is sayde that we be not our owne as saieth Saint Paul in the fourteenth to the Romanes Ro. 14. â—â— 1. Cor. â—â— 24. and also in the seuenth of the first Epistle to the Corinthians Wee bee not our owne the faithfull must not take leaue to doe what they list nor to liue euerie man after his owne liking And why Bicause our Lorde Iesus Christ dyed and is risen againe to raigne both ouer quicke and dead Then is it good reason that Iesus Christ shoulde bee Lord of life and death seeing he spared not himselfe when our redemption saluation were to be wrought And moreouer besides that the sonne of God hath offered vp himselfe for redemption let vs vnderstand that he maketh vs partakers of that benefite at this day Eph. 1 1â— Eph. 1. â—â— by meanes of the Gospell For hee gathereth vs to him to the intent wee should bee of his flocke True it is that hee is the Lambe without spot which wypeth awaye the sinnes of the world Iohn 1.29 2. Tim. 1.9.10 Rom. 5.10 and 2. Cor. 5.19 and that he hath offered himselfe vp to reconcile men vnto God But yet for all that wee see a great nomber of people that are let alone against whome the gate is shut and GOD doeth not graunt them the grace to bee inlightened by faith as wee bee And therefore let vs marke well that seeing the Gospell is preached vnto vs and wee haue there a warrant that the sonne of God will make the redemption auailable in vs which he hath once wrought and cause vs to inioye the benefite thereof wee must learne that our thankelesnesse will bee the shamefuller if wee doe not our indeuour to giue our selues to our God who hath bounde vs to himselfe after that sorte If the vnbeleeuers play the loose Coltes and ouershoote themselues in their superstitions and in wantonnesse of life well it is bicause they haue no bridle he hath not reyned them backe as he doeth his housholde folke Wee see the horrible confusion that is in Poperie but yet there is not any doctrine to plucke men backe to God nay rather that doctrine which is there doeth drawe them quite and cleane from him And we see that the diuell hath gotteÌ„ such footing there that all is full of trumperie and illusions and the liuing God is quite forsaken And so ye see that there is a horrible confusion But as for our part seeing that God draweth vs to himselfe is it not a straiter bond to make vs to linke in throughly with him and to holde ourselues vnder obedience of the doctrine that is set foorth to vs in his name Yes and therefore let vs learne to sticke so to our God as wee may renounce all that euer wee can imagine of our owne head and let vs consider that it is not for vs to swarue one way or other any more or to be tossed too and fro in any wise assuring our selues that there is but onely one God who will possesse vs yea and possesse vs in such wise as his honour bee not taken from him and bestowed vppon creatures and that he watcheth ouer vs to the end wee should knowe that it is onely he on whom wee ought to call Psal. 11 6.9 and to whose grace we ought to repaire for succour And finally forasmuch as it is his will to haue and accept vs to bee of his houshold let vs walke as in his presence and in his sight and that in such wise as wee worshippe him as our onely God not onely with Ceremonies and outward protestation but also in our hearts as they that knowe that his seruice is spirituall and to be short let him possesse both our bodies and our soules that he may bee throughly glorified in all respectes 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 that it may leade vs to true repentance to be mortified more and more so as our wicked lustes may be cut off and we bee wholy giuen to feare and honour him that forasmuch as wee can not serue him throughly as he deserueth so long
Lawe The one concerneth our duetie towards him the other concerneth our duetie towardes our neighbours in being conuersant with them For the end wherunto our whole life ought to bee referred is first of all that vppon knowledge that wee haue a God to whome wee belong wee should walke in his obedience and that forasmuch as wee holde our lyfe of him wee should doe him homage for it and that forasmuch as he hath created vs to a better hope and adopted vs for his children wee should glorify him for such goodnesse and that forasmuch as hee hath redeemed vs with the bloud of his sonne wee should bee wholy his indeuoring to withdrawe our selues from the defilementes of this world y t we may be true sacrifices vnto him calling vpon him alone fleeing to him alone for succor yelding him thanks for all his benefits Ye see then y t the first poynt of our life is the honour that we ought to yeeld to our God Another poynt is this that forasmuch as it is his will to trye our obedientnesse by liuing vprightly among men none of vs must bee giuen to his owne peculiar profit but euery of vs must indeuour to serue other and mainteine mutuall honestie among our selues so as wee not onely absteine from deceite violence and crueltie but also leade a sober and modest life without loosenesse lewdenesse or beastlynesse That is the second poynt of our lyfe Now sith it is so that the commandement of the Saboth day is conteined in the first table it followeth that it belongeth to the spirituall seruice of God and that it concerneth not the charitie which ought to bee betwixt neighbor and neighbor And why then is it treated of in that place It is all one as if our Lord should say This Saboth day shall serue you for an ouerplus that your manseruantes and womenseruauntes may haue some ease as well as your selues Not that that was the drift of Gods purpose his chiefe intent was not y t there should be a day in y e week wherein meÌ„ should cease froÌ„ labor y t they might take breath not be continually ouerhaled so as they shoulde be tyred y t was not the cause which moued God to appoint the Saboth day But his ordeining of it was to do y e faithfull to vnderstand y t they ought to liue after such a holy maner as to rest from all their owne lustes and desires that God might worke wholy in them Also here is a verie excellent benefite as men terme it Behold saieth our Lord in as much as ye haue this warrant among you that I do sanctifie you see that you also indeuour to giue your selues vnto mee For loe this thing shal doe you seruice and it is to your profite that is to wit your housholde shall not bee alwaies ouerhaled for your menseruants and your womenseruantes and your cattell must haue some rest Therefore ye shall haue this as an ouerplus Nowe wee see why here is expresse mention made y t the Iewes had bin bondseruantes in Egypt and therefore y t they ought to haue regard of such as were held as prisoners vnder their hand For whereas Moses speaketh of menseruants womenseruants he meaneth not y e maner of seruice that is common among vs nowe adayes for in those dayes seruantes were slaues and they were held downe like Oxen Asses they were handled so roughly and vnkindly as was pitie to see God therfore telleth y e Iewish people y t in keeping the Saboth day they should euen benefite prosper their owne houshold So little cause haue you saieth he to repine at the time that I haue reserued to my selfe in taking one of seuen y t if ye were not ouercruell and tyrannous to such as are at your deuotion ye would see that the same day is to your benefite If ye had no further regard than to ciuill order that is to wit that in that day your seruauntes shall haue some refreshing it ought to perswade you thereunto But ye must vnderstand that I haue not ordained it alonly for your housholdes sake but to the intent ye should bethinke ye of the thing y t I haue told you namely that in as much as ye be sholed out from the Infidels you must be to mee a kingly priesthood so as you must seeke nothing but to serue me in all soundnesse and purenesse of conscience Exo. 19.5.6 Haue yee once that regard ye shall perceiue that the same day will yeelde ye moreouer some earthly commoditie but yet is not that the thing which you must seeke thereby To bee short ouâ— Lorde sheweth vs here y e same thing which is auowed by Iesus Christ which is that if wee seeke the kingdome of heauen â—att 6.33 all other thinges shall bee cast vppon vs. For we beare our selues on hand that if we seeke the heauenly life we shall starue for hunger it wil be a meane to turne vs out of all our coÌ„modities To be short the deuil comes alwaies temptes vs to mislike of Gods seruice vnder this pretence guile that if wee giue our selues to the seruing of God wee must starue for hunger so as we shall bee in rufull case all the world will forsake vs. But surely we cannot serue God vnlesse we be bereft of our own affections shake off the worldly cares that presse vs too sore Neuerthelesse wee must repose our selues vppon the blessing that is promised vs which is that if we seeke the kingdome of God we shal be blessed euen in these transitorie things so as our Lord will pitie vs giue vs all thinges which he knoweth to be requisite for this present life only let vs but waite vppon him for the things which we caÌ„not attaine to by our own power policie That is y e thing which is shewed vs in this place Now this saying ought to serue vs continually for a spurre to make vs goe foreward with the things that God commandeth vs. For the chiefe thing that staieth vs from ruling and directing our life in the obedience of God is that being too much wedded to our selues we thinke y t this thing or that thing will be more for our profite and whatsoeuer come of it we will needs lay for our own commoditie for the things that pertaine to the world Wee see here y t men cannot finde in their heartes to follow God but rather shrink away froÌ„ him drawe cleane backe from his law bicause y t to their seeming if they should serue God they should neuer thriue But that is such a shamefull thanklesnesse as inhaunceth their rebelliousnes a hundredfold more What is to be done then Let vs marke well y t we can neuer serue God w t a free cheerful heart except we be fully resolued y t he wil prouide for vs al our life long not forget vs as is said in the person of Iosua Iosua 1.5.6 He.
hee shoulde no more dwell among them nor raigne ouer them So then let vs mark well that it is not without cause that our Lord woulde that the straungers which dwelt among his people notwithstanding that they were of another faith and Religion should bee compelled to keepe the seuenth daye Not for their owne sakes nor for their owne instruction for they were not capable therof but to the ende there shoulde bee no stumbling blocke to disorder his people or to deface his seruice but that the land which he had giuen to his seruaunt Abraham to inherit might bee wholly dedicated vnto him And hereby we bee warned not onely to sanctifie our selues by Gods worde but also not to suffer anye occasion of offence or disorder to bee committed among vs but to see that all such things be cleane rid away Moreouer seeing our Lorde will haue vs to be so zealous in the maintenance of his seruice as to constraine euen thē that professe not thēselues to be of his Church to yeeld and frame themselues vnto vs as long as they be in our companie I pray you how shall wee excuse our selues if wee on our side bee not wholly giuen vnto him nor set foorth our selues as mirrours to drawe wretched vnbeleeuers vnto vs and to winne them to our GOD For if wee rebuke them when they doe amisse in the meane while they perceiue the like or greater faultes in vs shall they not haue occasion to laugh all our sayinges to scorne Nowe then seeing it was forbidden to suffer straungers to doe thinges contrarie to Gods seruice let vs assure our selues that wee be dubble commanded to walke warely and in such humilitie sobernesse as straungers may see by experience y t our desiring that God should be honoured is in good earnest without counterfetting that wee cannot abide that any man should woorke reproche to his Maiestie and glorie That is the thing which we haue to marke vppon this place if wee minde to obserue the thing nowe adayes which was commaunded the Iewes accordingly also as it belongeth to vs in trueth and substance For like as our Lord in olde time deliuered that people out of Egypt so hath he nowe deliuered vs from the gulfe of hell and rid vs frō euerlasting death Col. 1.13 Heb. 2.14 and from the bottomlesse pit of hell wherein wee were plundged of purpose to take vs vp into his heauenly kingdome purchased for vs by the bloud of his deare beloued sonne our Lord Iesus Christ. Nowe let vs kneele down in y e presence of our good God with acknowledgment of our sinnes praying him to make vs feele them better than wee haue done to the ende that wee indeuouring to refourme our selues more and more according to his righteousnesse may fight dayly against the lustes of our flesh and shunne al that is against the pure seruice of our God holding out in the same incounter till he haue fully ridde vs of it and fashioned vs againe after his owne image according whereunto we were created at the first 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 xxvj of Iune 1555. The xxxvj Sermon which is the seuenth vpon the fifth Chapter 16 Honor thy father and thy mother as the Lord thy God hath commaunded thee that thy dayes may be prolonged and that it may goe well with thee in the land which the Lord thy God giueth thee NOwe wee bee come to the second table of the Lawe where GOD sheweth vs howe wee ought to liue one with another For as hath bene touched heretofore there are two principall thinges in our life first that wee serue God purely and afterward that wee liue honestly and vprightly with other men yeelding euerie man his due Nowe like as the honour of God excelleth all thinges that concerne man so was it meete that the rule thereof should bee set downe in first and chiefe place that wee might honour him as wee ought to doe which thing is dispatched in the first table Here therefore GOD beginneth to tell vs howe to direct our life Psal. 16. Deut. 30.19 20. if wee intend to serue him as in respect of men Also I haue shewed you that God requireth not any honour at our handes for that he hath neede of it or is euer the better for it but hee doeth it for our benefite and welfare Nowe then his intent is to trie our obedience and the loue that wee beare him by commaunding vs to behaue our selues vprightly and honestly towardes our neighbours and to liue togither in such fellowship and concord as none of vs bee giuen to himselfe but all of vs communicate togither and euerie man straine and imploye himselfe to doe good according to such power and abilitie as they haue That say I is the proofe to knowe if wee worshippe him with our heartes For wee may well make many faire countenances and Ceremonies but God will not take them for payment Matt. 23.23 And euen that is the cause why our Lorde Iesus Christ saieth that the chiefe pointes of the Law are Iustice Iudgement vprightnesse and faith that is to say faithfulnesse or trustinesse for so doeth the woorde Faith betoken there Then if wee liue vprightly among men so as wee bee neither guilefull nor malicious but desirous to serue euerie mannes turne maintaining the good and resisting the euill as neere as wee can it is the chiefe point of the Lawe Not that the seruice of God ought to bee forgotten in the meane while or that it is of lesse importaunce but bicause it is vnpossible for men to discharge their duetie towardes their neighbours if they bee not led by the feare of God Now let vs treate of the forerehearsed commaundement which is of the honouring of our father and mother Although mention bee made here of father and mother by name no doubt but he meant to deliuer a generall doctrine for the honouring of all Superiours For proofe whereof Psal. 〈…〉 wee knowe that the Lawe is a perfect rule wherein nothing is wanting But if there were nothing included concerning other superiours as Princes Magistrates and such as haue the sworde of Iustice and Maisters there were some want Therefore it is to bee concluded that here GOD hath commaunded the honoring and obeying of all such as are in degree of superioritie Rom. 〈…〉 Moreouer seeing it is so that all preheminence commeth of GOD and that it is an order set by him without the which the worlde coulde not continue what a thing were it that God shoulde haue made none account of it in giuing vs the sure fourme of good and holy life It is not to bee thought straunge that he shoulde comprehend all vnder one particular for I haue tolde you alreadie that that maner of dealing is to bee found in the Law and wee shal see more of it againe
bread and drinke and wote not which way to turne them but leade a verie slender life so as some time they can scarcely get halfe their fill of bread and let others also which haue not their commodities as they woulde desire let them say I put themselues into Gods hand and pray him to graunt them the grace to liue in such sort as they may not bee caried to doe any man wrong or harme vnder pretence that need driueth them vnto it And as for them that haue the world at will and money in their purse let them take good heede that they oppresse not the poore as they commonly doe by laying their snares for them Loe howe the rich men deale If they see a poore man going to decaye they play the Hunters they fall by and by vpon him and they neuer leaue tossing and turning of him about till the poore soule bee at length intrapped Therefore let such as are wealthie beware that they bee not ouergreedie but rather let them holde themselues backe so as they abuse not their abundance Let not such as haue abundance steppe vp to oppresse such as haue it not After that manner must wee proceede in this case Yea and in stead of being suttle to seeke thinges a farre off let vs when occasion serueth to doe it let vs aduisedly repulse all such naughtinesse And in stead of imagining all to bee well wonne when wee can inriche our selues by other mens losses let vs assure our selues that such riche folke doe cut the poore folkes throtes that they make many widowes and fatherlesse children though they thinke it not Howbeit for as much as our flesh is sharpe witted and suttle in seeking such occasions let vs thinke vpon our God who intendeth to trie vs. Wee may well haue a sword in our hand but let vs beware wee doe no harme with it and let vs consider that if wee were in like case as poore folkes are wee would gladly bee succoured To be short if we wil abstaine from theft let vs bee neither wolues nor Foxes For as many as deale by deceit and craftinesse they be like foxes and what neede so euer the poore haue if they followe the prouocation to doe euill they shewe themselues to bee no more men by their vniust raking of other mens goods vnto them And as for them that rob with violence they be like wilde beastes which seeke nothing else but to deuour all So then to y e intent we be not theeues let vs not be cruell Therewithall whatsoeuer worldly thing wee want let vs waite for it to haue it by the blessing of God If wee helde this rule surely all couetousnesse all fleecing all fraude and all other like thinges woulde soone bee amended Wee should neede none other medicine to heale all our diseases than this namely that we coulde lifte vp our eyes to heauen to saye God is our Father hee will prouide all that wee want it is hee to whom wee must trust for all things that belong to the mayntenaunce of this present lyfe and at a woord his blessing is the welspring of all riches If wee were well perswaded of this wee shoulde not neede anymore eyther preceptes of the Lawe to forbid vs theft or any other warnings and aduertisementes This onely one woord woulde suffice vs. But what Wee aske GOD our dayly breade protesting that it is his peculiar office to feede vs and yet in the meane whyle wee fall to filching deceyuing and malicing and is not that an vtter scorning of God I say with my mouth giue me my dayly bread and in the meane season I goe and seeke it at the diuels hand For if wee vse vnlawfull meanes so as wee beguile one and fleece another at whose hand fetch wee our welfare Is it at Gods hande Are wee not companions with theeues and robbers So then it is certaine that our whole seeking is to bee inriched by the Diuell when wee giue our selues so to craft and extorsion And moreouer the same is a sure token of our vnbeliefe and that wee looke not for anye thing by Gods blessing ne thinke him riche ynough to finde vs. Loe at what poynt we bee Neuerthelesse these things ought to profite vs. When wee heare that our Lorde curseth thest and robberie and that he abhorreth it let vs likewise hate and abhorre it assuring our selues that he iudgeth not after the fansie of man but will haue vs to liue in such vprightnesse as euerie man may haue his right and no man bee hindred or impeached in his goods and substaunce and therefore wee must still haue the more staye of our selues Againe forasmuch as wee bee so inclined vnto euill let vs seeke meanes to holde vs in awe of our God and to restraine vs from stealing as I haue shewed you before And sith wee knowe that hee hath knit vs togither let vs keepe that Law and rule of equitie Furthermore let vs not couet to bee riche but to bee short let vs put this lesson in vre of bearing pouertie patiently and let vs not bee eager of getting and of promoting our selues out of measure And finally let vs abhorre all crueltie and deceite and specially let vs learne not to bee so beastly as to thinke that our catching snatching by hooke and by crooke is able to inriche vs. Let vs not beguile our selues in that poynt Why so For the true richenesse as I saide afore is the blessing of GOD. Then must wee drinke of that fountaine and bee filled with it if wee will abstaine from all thest But nowe herewithall let vs come also to Gods threateninges When he hath shewed vs sufficiently that this commaundement is exceeding rightfull and hath also giuen vs meanes to liue vprightly without hurting or wronging of any man perceyuing vs to bee harde hearted still and that our wicked lustes doe turne vs the contrarie waye hee addeth threates to make vs afraide And is it a small matter when he sayeth 1. Cor. 6.10 Eph. 5.5 that theeues and robbers shal not enter into the kingdome of God Nowe then shall wee set so much store by this present life that to gather a little good for the maintaining of it in this worlde wee shall wilfully prouoke God to displeasure He telleth vs that we shall be banished out of his kingdome If we had any spark of fayth at all woulde not this threatening pearce vs to the heart Yes but our Lorde proceedeth yet further For in as much as he sees vs to bee so fleshly and so greatly giuen to the earth he telleth vs that euen in this worlde he will make vs to goe backewarde in so much that he which thinketh to further himselfe by his crinking pilling and deceyuing shall bee consumed and a secrete curse shall waste him away According whereunto it is sayde in the forealledged text of Zacharie that Gods curse shall lyght vppon the house of the theese and there abide vntill he bee consumed
after once And here the people say Wee haue heard the voyce of God but if hee speake to vs againe wee dye for it wee bee vndone wee bee forlorne It seemeth that they trust not to Gods goodnesse but rather that they be vnthankefull in that they acknowledge not the benefite which God did for them in letting thē continue in their strength But wee must marke how the people shew here that they wil not try God any further and that it is enough for them to haue had that one experience that the lawe was not a thing inuented by man but that God was the author thereof Therefore it must be taken as if they had sayd thus This day haue we seene that God hath spokē to men and they remaine still aliue that is enough for vs we intend not to abuse Gods patience in this case he hath spared vs to day but wee must not looke y t he should doe so euer he hath giuen vs a tryall for this once that was because of y e lewdnesse hardnesse of our heartes For were we worthie to haue him appeare to vs in his glory No but he knew y t we would neuer be fully tamed subdued to his obediēce except he had come in his visible glorie made vs so afraide as we had bin at our wits end Therfore if he had not won vs so by force he knew wel that we would haue bin always as wild beasts But seing it hath pleased him to pardon the fault that we haue cōmitted to beare with vs this time we wil not fal to it againe for y t were ouermuch it were a skorning of his patience So then this one recorde sufficeth vs both for our owne liues and for the liues of our children so forth for euer to the worlds end y t they which come after vs may knowe y t it is not for vs to draw God out of heauen any more as though he ought to be but our mate Thus yee see how these two sayings agree very wel Now hereupon we haue to note y t although Gods word be of force to bring vs to naught yet he vseth such mercy towards vs that wheras it should cōsume vs it giueth vs life And whē I say y t Gods word can bring vs to nought I meane not y e word alonely as Moses discribeth it here but also that if our Lord list to make vs feele the power of his word it would vtterly vndo vs notwithstanding that it be vttered by men Neuerthelesse wee see how our Lord quickeneth vs by his word specially now adayes by the preaching of his Gospell Iohn 5.24.25 For that which is spoken in the fifth of Saint Iohn is dayly accomplished namely that as many as heare the voyce of the Sonne of man are restored to life For naturally we bee straungers to God and banished from his kingdome and so by that meanes wee bee as it were in our graues But here our Lord Iesus Christ offereth vs the remission of our sinnes and God his father adopteth vs for his children and so doeth he shewe vs the light of saluation and we bee quickened againe by meanes of the Gospel And therefore wee haue good cause to glorifie our GOD in that he maketh his woorde to serue to deliuer vs from death and to restore vs to life notwithstanding that it bee of power to consume vs at leastwise if he turned it not to the contrarie vse But by the way let vs marke well that if our Lorde haue at one time giuen vs more than we deserue wee must not therefore take leaue to tempt him and to subdue him still to our lustes as wee see the Papistes doe nowe adayes who excuse themselues of their not comming to the Gospell bicause they see no myracles wrought in our time No surely But whereto serue the myracles that our Lorde Iesus Christ wrought and which he committed to his Apostles to doe likewise Shoulde those serue to no purpose at this day Ye see then y t God vttered an excellent power at the first comming vp of y e Gospel Ioel. 3.16 heauen earth were shaken at that time there was no part of the world wherin God printed not some marke of his Maiestie to the intent that y e Gospell should bee authorized Luke 2.9.10 11. The Angels came downe at the birth of our Lorde Iesus Christ to beare witnesse of him Matt. 27.45 51. the Sunne was darkened at his death the vaile of the temple was rent asunder to shew that the sanctuarie was opened and that there was more free accesse to God thā euer there had bin Matt. 18.26 the sea was calmed the diuels themselues did homage to y e glorie of God which was vttered at that time Luke 4.41 and to be short GOD shewed both from aboue and beneath that the Gospel came from him as I haue tolde you already as well by the healing of diseases as by al the other myracles y t were wrought And this serued not for y t time onely but the remembrance thereof continueth vnto this day and it behoueth vs to receiue that record to seale vp our faith withall to the end wee may not doubt but that our Lord maketh his Gospel of as great force by them at this day as he did at the same time that they were shewed Yet notwithstāding wee see howe the faithlesse doe still alledge that if they sawe myracles it woulde conuert them But it is certaine that if they saw neuer so many myracles yet would they continue in their stubbornnesse take occasion of greater rancor against God What is to bee doone then Let vs learne to bee contented as I said afore If God haue giuen vs more than he owed vs let vs receiue it with thanksgiuing learne not to prouoke him to wrath nor to tēpt his patience That is the thing which we haue to remember in this text where the people saith let not y e Lord speak to vs any more for it suffiseth vs that wee haue heard his voyce once already and that yet notwithstanding he hath let vs liue still And to the end that the thinges which I haue declared heretofore may bee the certainer let vs beare in minde how it is said here Was there euer man that heard the voyce of the liuing God and continued still aliue Here it is shewed vs that the people of Israel spake not in their name onely but as it were for all mankinde in common They say not onely who are wee but what is all flesh And in deede as I saide at the first it must needes bee that men are besotted when they cannot humble themselues For they neede no more but to looke to their owne state and to say what are wee There is nothing neither in our bodyes nor in our soules but all maner of frailtie I mean not as we may be considered in our nature as we were first created
labours are not lost before him but are made account of and redound to our benefit Nowe then we see what is y e meaning of these wordes where Moses sheweth the people that y e Lande had bin promised to their forefathers by othe before they whom he speaketh to were borne Now for a conclusion let vs come to this saying That thou maiest driue out all thine enemies before thee Herein Moses doth the people to wit that no let can hinder them from possessing the land so they serue their God True it is that the land of Chanaan had people in it at that time to keepe possession of it we perceiue how y e spies brought word y t they were Giantes and such as would haue swallowed vp the people of God It shold seeme therfore to haue bin impossible for thē to haue set foote within y e land But God told them y t although his people were barred from al enterance to mans vnderstanding yet would he open them the way by his infinite power so they inclined to serue him Now remaineth that wee apply this to our own vse First of all let vs mark that whensoeuer God calleth vs to his seruice his promising of reward vnto vs not onely in this transitorie lyfe but also in the kingdome of heauen is not to puffe vs vp with selfweening or to make vs to beleeue that wee haue deserued aught but onely to quicken vp our slouthfulnesse and bicause wee bee so lasie in seruing him his intent is to spurre vs forewarde by that meanes Therefore let vs take courage and seeing wee loose not our labour in imploying our selues in Gods seruice let vs goe to it diligently and lustily And whereas he behighteth vs reward let vs assure our selues it is not bicause our workes deserue it Rom. 3.20 Eph 2.9 but bicause that he of his own infinite goodnesse taketh them in good woorth and giueth that tytle vnto them Let that serue for one poynt And let vs marke heerewithall that whereas God calleth vs to his inheritance although he doe it freely yet is it with condition that wee behaue our selues as trew children towards him Eph. 1.4.5.6 2.10 and consider that hee calleth vs vnto holynesse And in deede the very ende why hee calleth vs to bee his people and of his flocke is not that he will haue vs to be intangled and held backe still in this worlde but to sanctifie our selues vnto him that wee may liue holily vnder his obedience for as much as he hath washed and clensed vs by the blood of our Lorde Iesus Christe And Gods calling of vs thereunto is not for our woorkes sakes but for his owne mercie Now if vnder colour heereof wee will needes stand facing with him I haue tould you already what will come of it Therefore let vs haue regard to marche the thinges together which are inseparable that is to wit the free goodnesse of our God and the condition thereunto annexed which is that hee be serued and honored at our handes And besides this although wee see neuer so great lettes which may seeme to barre vs from all entraunce into the kingdome of heauen and that wee be cast vp heere for a pray vnto Sathan and we haue so many enemies that our life is as it weere in hazarde euery minute of an houre yet let vs not cease to hope and to beleeue that our Lorde will keepe vs safe and sure Psal. 8 5.10 if wee walke in his feare Then let vs not passe for all the worlde Although it seeme that all thinges should be turned vpsidowne yet let not all the troubles and incōberances which we see in the world stoppe vs frō going through to the end but let vs reason thus with our selues who is he that hath taken vs into his keeping Is it not our God Is it not he which hath promised vs the inheritaunce of the kingdome of heauen Yes Then is it his office to holde vs by strong hande True it is that wee on our part are feeble but yet his onely power will bee ynough to strengthen vs. True it is that we be inuironed with many enemies but yet our God is a good shield 2. Sa. 〈…〉 he wil be an inuincible fortresse for vs so wee put our trust in him We haue his promise that hee will neuer fayle vs. Thus yee see that God hauing once begun the worke of our saluation will goe through with it in suche sorte Phil. 〈…〉 as wee may glory that his calling of vs vnto him is not in vaine nor to disappoint vs of our hope wherein hee will haue vs to continue vnto the ende Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him that whereas heeretofore we haue abused his power and might too much we may hensefoorth be more diligent in practising his iudgementes and corrections and so make our commodity of them as the warninges which hee hath giuen vs may neuer out of our remembraunce and that as long as it shal please him to maintaine vs in prosperytie and quiet we may be watchfull and stand vpon our garde so as wee turne not from the right way ne tary till he powre out his vengeance vpon vs but indeuour to preuent it as we bee warned to doe and also that in al our lyfe we may continually so repent vs of our sinnes as we may still trauell the better towardes him vntill hee haue gathered vs fully to himselfe to frame vs to the perfection of the righteousnesse whereunto wee tend as nowe 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 last of Iuly 1555. The L. Sermon which is the sixth vpon the sixth Chapter 20 When thy child asketh thee in time to come saying What are these testimonies Ordinaunces and lawes which the Lorde our God hath commaunded you 21 Then shalt thou say to thy chyld Wee were Pharaose bondfolke in Egypt but the Lord brought vs out of Egypt with a mightie hand 22 And the Lord wrought signes and miracles great and euill vppon Egypt and vpon Pharao and all his house before our eyes 23 And brought vs out thence to bring vs in hither and to giue vs the land which he had sworne to our fathers 24 And the Lorde commaunded vs to keepe all these ordinaunces and to feare the Lorde our God that wee might alwayes prosper and liue as wee doe this day 25 And it shall bee counted vnto vs for righteousnesse if wee keepe and doe all these commaundementes before the Lorde our God as he hath commaunded vs. HEere wee haue two reasons to marke why Moses commaundeth that such as were to come after that time should be tolde why God gaue his Lawe to the Iewes and why he woulde haue them gouerned after that maner The one is that it is good reason that Gods
thither and know that God will bee neither father nor Sauiour vnto them but by accepting them in the person of him in whome hee auoweth all his delight to bee Mat. 3. 〈…〉 17.5 〈…〉 Eph. 〈…〉 Thus the thinges which wee haue to remember vpon this text are first that if we will haue God to allow of our lyfe wee must not doe what wee thinke good of our selues but simply follow that which is commaunded vs in his Lawe Howbeit forasmuch as it is promised vs that wee shall bee taken for righteous before him if wee keepe his Lawe and yet notwithstanding all of vs are traÌ„sgressors of y e law so as our whole lyfe condeÌ„neth vs there is none of vs but hee may iudge by y e Rom. 〈…〉 heartbitings of his owne conscience that wee bee full of sinnes and offences we must flee to y e forementioned refuge which is to beseech God to iustifye vs of his owne free mercie And besides this when wee bee once graffed into the body of our Lorde Iesus Christ let vs not doubt but hee will make vs partakers of the fruite of his death and passion Ro. 〈…〉 so that although our workes be sinfull yet God will admit them for righteous But yet that proceedeth of his free goodnesse and not of any desert of ours Finally forasmuch as wee knowe that the best workes which wee can doe are worthie to bee condemned let vs looke well to it that wee presume not of our selues not of our owne vertues but let vs go and submit our selues with all humilitie to our God 1. P 〈…〉 praying him to worke so in vs by his holy spirit as hee make the death and passion of his sonne auaileable whereby the euerlasting saluation is purchased for vs. And now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to voutsafe to print his Law in such wise in our heartes as wee may bee able to keepe it not of our owne power and motion but by the guiding of his holy spirit and that therewithall it may please him to beare with vs in our infirmities vntill hee haue rid vs quite cleane of al our sinnes taken vs vp into the euerlasting kingdome which hee hath promised vs. And so let vs all say A mighty God c. On Thursday the first of August 1555. The Lj Sermon which is the first vppon the seuenth Chapter WHen the Lord thy God shal haue brought thee into the Land whither thou goest to possesse it and shall haue cast out manie Nations before thee namelie the Hethites the Gergesites the Amorrhytes the Chananites the Pherezites the Heuites and the Iebusites seuen Nations moe in number and stronger than thy selfe 2 And when the Lord thy God shal haue deliuered them before thee thou shalt smite them and roote them out and thou shalt make no couenant with them nor shewe them any fauour 3 Thou shalt not alye thy self with them by mariage thou shalt not giue thy dawghter to their sonnes nor take their dawghter for thy sonne 4 For shee would make thy sonne to go away from mee to serue other Gods and the Lordes wrath would kindle against you and destroy thee suddenly IT shoulde seeme at y e â—irst sight that y e commaÌ„dement which is giuen here to y e Iewes was very straÌ„ge For they be charged to dispatch all their enemies and to put them to death euerychone yea euen the young children and all without sparing any of them and it is God that speaketh it But wee know that when he intendeth to exhort vs to mildnesse and mercy hee alledgeth his own example Ye shal reseÌ„ble your heauenly father sayth our Lord Iesus Christ Matt. 5.45 who causeth his daysunne to rise both vppon good and bad and therefore doe good to such as are not worthie of it Seeing that GOD hath not a better reason to perswade vs to shewe mercy than by shewing vs what he himselfe doth it seemeth not in any wise conuenient that he should prouoke vs vnto crueltie For when hee sayth ye shall kill all yee shall leaue nothing euen the young babes shall passe vnder the edge of the sworde what is to be sayd to it but that GOD had no pitie nor kindeheartednesse in that behalfe But although it seeme so to vs yet let vs learne to glorify him knowing that the greatest rigor which is in him is rightful faultlesse yea eueÌ„ although the reason thereof be not manifest vnto vs. And hereby let vs learne to beware y t we be not so bold as to iudge of God or of his doings after our own wit imagination For as soon as a thing seemeth good vnto vs wee take it to bee so in deede and on the contrary part if wee fall to iudging of Gods ordinances at aduenture deeme them to bee euill because wee perceiue not the reason of them where is our obedience Wherefore let vs learne to humble our selues in such wise that if the thinges which God sayth doe not sitly agree with our vnderstanding yet neuerthelesse wee receiue them with all submission and reuereÌ„ce acknowledging that as there is nothing but all wisedome and righteousnesse in him so it becommeth vs to yeeld to his good pleasure and to confesse that whatsoeuer he ordeyneth is the souereine righteousnesse Againe to the end that the thing which is set downe here may not seeme straunge wee must marke what maner of people they were of whom mention is made here It is sayd Thou shalt destroy the people whom I will deliuer into thy hand Now if it be demaunded whereof it came that God would haue none of them reserued Let vs haue an eye to that which had bin spoken foure hundred yeeres afore namely The wickednesse of the Amorrhites is not yet come to his full ripenesse Gen. 15.16 In the time of Abraham these people were so malicious and spitefull in vexing that holy patriarke as they refused euen to let him haue water GeÌ„ 21.25.30 Not that hee went about to borrowe any out of their pondes and fountaines but that they wold not suffer him to injoy the welles that hee himselfe had digged in the desert places He did no wrong to any man and yet they were so cruell that they would not suffer him to drinke of the water which hee had gotten by his owne skill and trauell He was hunted from place to place and yet hee had not done any man wroÌ„g Againe all the countrie was ful of the contempt of God all was full of wickednesse robberie whoredome and all maner of vncleanesse To bee short God seemed to bee asleepe in that hee punished not those nations which were so giuen ouer to all vngodlynesse and outrage And if they that grudge at this text had liued in those dayes they would haue sayd how now God promiseth to doe iustice and to take vengeance vppon all the despisers of his maiestie
keeping of any way They hop they trippe they stumble and all to their owne ruine They haue no light but are as blinde wretches in the mids of darkenesse and in the meane while behold the Lord our God maketh his daysonne of righteousnes to shine vppon vs for Iesus Christ Mal. 4. ◠sheweth himselfe to bee our redeemer Sith it is so what ought we to doe Ought we not at leastwise to consider to what end and purpose Gods worde is preached vnto vs and euery of vs to gather vnder his hande to say Lord rule thou vs Yes but what There are verie sewe which thinke vpon that For we would be more afraide to defile our selues with the filthinesse of papistrie than we bee if this doctrine were well printed in vs that seing God hath separated vs from them if wee intermedle our selues with them newagaine it is all one as if wee mingled heauen and earth together of purpose to turne the whole order of nature vpside downe to make a hotchpotch of all things that there might bee a horrible confusion For surely there ought to bee a greater difference betweene Gods children and the vnbeleeuers than there is distance betweene heauen and earth True it is that we must be faine to be mingled together one with another as long as we liue in this worlde but yet is it not saide for nought that Gods children are citizens of heauen and 2. Cor. 〈…〉 pilgrims in the worlde Although they bee conuersant here beneath yet must they not be tyed to it but they must goe on still as in a straunge countrie knowing that their abiding place is aboue and that God hath chosen thē with condition that they should goe thither Therefore when such as haue knowen Gods trueth doe fall to mingling themselues with ydolaters and will not bee separated from them it is all one as if they went about to peruert the whole order of nature But this doctrine hath more neede to bee throughly well minded than to bee preached with long speech The thing then which Moses ment by these wordes is this Yee bee a people that is hollowed to the Lorde that is to say Although we were of Adams cursed race although we came of wretched Infidels yet notwithstanding our Lorde hath vouchsafed to drawe vs to him and to choose vs to bee of his housholde and therefore it is good reason that wee shoulde be separated from the rest Hath hee done so by making vs partakers of the doctrine of his Gospel Then his wil is to haue vs dedicated to himselfe and that wee shoulde bee his temples So then let vs looke well to it that wee continue in this state and that we doe not wilfully disanull Gods adopting of vs nor consent to any thing that may put vs out of his house For when wee forsake Gods Gospell through falshood wee doe what wee can to cut our selues off from the bodie of Iesus Christ and to disherite our selues of the heauenly kingdom and to banishe our selues from it when wee make no conscience nor remorse of intermingling our selues with ydolaters and with their defilings Whatsoeuer hee is that giueth himselfe the bridle to goe to the superstitions of the Papistes and to communicate with them it is alone as if he canceled the deede of the inheritance which God hath giuen him And y t deede is not written in paper nor in parchment but it is sealed by God in our harts Eph. 1.13 5.26 and it is his will that seales and markes therof should also bee in our bodies Then in so doing we blot out the writing wherby God adopted vs for his children heires and as I said we banish our selues out of his kingdom and cut off our selues from the body of our Lorde Iesus Christ. For if we be members of Gods son we must not goe do homage to ydols nor defile our bodies which are y e temples of the holy ghost 2. Cor. 6.16 with such filthines abhomination But as oft as we com to heare Gods word we must thinke thus with our selues Behold my God hath made me holy that is to say he hath separated me from such as are ouerwhelmed in their owne vncleannes and shall I nowe worke him spite What a condemnation wil it be to me y t my God hath so hallowed me and I on the otherside doe vnhallowe and defile my selfe with all leawdnes reiecting y e priuiledge that he hath giuen me Is it not a making of war against him when I will needs after that sort disappoint the good which hee had offered me of his owne infinite mercy Yes And Moses addeth expresly yet further That it was to the intent that this people should be separated from all the rest of the world If God graunted his grace commonly without exception to al people to haue his worde preached euerywhere yet ought we to be sanctified vnto him bicause he taketh vs out of the corruption of Adam and from the ruine wherin al of vs are by nature But when as he choseth one Nation and alyeth himself to y e same and in the meane while letteth all y e rest goe it serueth to giue the greater beauty to his goodnes like as nowadayes our hauing of y e pure doctrine of y e Gospel is as a corde whereby God draweth vs to him and whereby he vouchsafeth to be made one w t vs as I said afore The worlde seeth how he letteth the wretched papists run at rouers so as their eys be stopped they see not one whit nay rather they turne quite cleane away from the way of saluation We see it And what is to be done but y t inasmuch as god setteth such beawty vpon his mercy such comparison should make vs the willinger to serue him to liue the more warely for feare of turning away from him seeing he hath vochsafed to prefer vs before others though wee haue not deserued it But what So farre are we vnable to profite our selues by such goodnes of God y t we rather make it an occasion to take leaue libertie to do euill For whē we haue y e examples of the vnbeleeuers before our eyes we thinke we may do the same things that they do But that is far of from thinking vpon that which Moses saith here Your god saith he hath sanctified you aboue al other nations of y e earth As if he should say Who be you For ye be no better than other Nations and yet neuertheles your god hath vouchsafed to sanctifie you Now therefore be you the more carefull to bridle your selues to keepe you vndefiled and meddle no more with the wretched vnbeleeuers y t are wholly giuen ouer to their owne vncleannes because your God neuer drew them vnto him Thus yee see why Moses compareth here y e Iewes expresly with y e heathen Likewise in these days forasmuch as God hath preferred vs before y e wretched papists we
iudge that can be deceiued when men craue pardon feynedly And therefore when we pray vnto God let euerie of vs quicken vp himselfe in acknowledging our faults better than we haue bin wont to do let the same so pull vs downe as wee may not wote what to say but thus Alas Lord what should become of vs if it were not for thine inestimable mercie For beholde wee be euen as it were vtterly ouerwhelmed and though we knewe but the hundreth part of the offences that wee haue committed surely it were ynough to sinke vs downe to the bottomlesse pit vnlesse thou remedy it And as for thee that iudgest after a farre other fashion howe shoulde we be able to stand in thy presence if thou wouldest vse thy rigour towards vs Loe here the right lowlinesse which God commaundeth which is that when wee be so ashamed of our sinnes as we wote not what to say wee flee for refuge to Gods mercy hoping y t howsoeuer the case stand he of his great goodnesse wil not refuse to take vs to mercie Nowe to the ende that Moses may obtaine his request hee beseecheth God expresly to bee mindfull of his seruaunts Abraham Isaac and Iacob and that was by reason of the couenant that he had made with them Gen. 17.7 for in the same couenant there was this article I will be thy God and the God of thy seede after thee Yee see here howe God took the children of Abraham before they were borne adopting them to bee his Church and to be inheriters not onely of the Lande of Chanaan but also of the kingdome of heauen But how doe the children of Abraham behaue themselues Leawdly They falsifie their faith vnto God and become backesliders so as they deserue to be cut off from his house Lorde saith Moses haue not an eye to their faultes and offences but bee mindfull of thy couenant which thou madest with thy seruaunts Abraham Isaac and Iacob Nowe wee see to what purpose Moses alledgeth here the holy Patriarks It is not to make them Aduocates and Patrons before God as the Papistes doe who alledge these textes to proue their owne forgeries of hauing the saints to bee their intercessors What say they Is it not written that God should bee mindfull of Abraham Isaac and Iacob and yet they were deade long afore Seeing that the fathers vsed such speâ—ch why shoulde not the saincts alreadie deceased bee made patrons and aduocates to make intercession for them that are aliue Surely this commeth of too grosse beastlinesse For they consider not in what manner Moses alledgeth these persons I haue tolde you it afore for God had promised them that hee woulde bee the sauiour of their linage and had giuen them his promise as a pledge not only on their owne behalfe but also for all their successours And that is y e cause why Iacob at his death or a little before said let my name be called vpoÌ„ ouer Ephraim and Manasses for his meaning was to make two tribes of them notwithstanding that they had both but one heade that is to wit Ioseph first of al he intended that he shold haue a double portion Why so Iacob was in Egypt not onely as a poore straunger like to haue starued for hunger if he had not come thither but also as a man shaken off in scorne disdain It is manifest that the Egyptians shunned the Iewes and accounted them as vncleane people Neuerthelesse although Iacob had not any house of his owne but was there as a slaue banished thither as into an odde nooke of y e realm yet notwithstanding hee assigneth a double portion to Ephraim and Manasses But in so doing hee had an eye to the promise that God had made to him That is the cause why hee saieth Let my name bee called vppon ouer them and let them bee taken and esteemed as two of mine owne children According hereunto it is saide Exo. 3.15.16 that God shoulde remember Abraham Isaac and Iacob as we see in Exodus where God intending to acquaint himselfe with his people alledgeth the same for a preface as if he should say I haue bounde my selfe in the hande of Abraham And therby he sendeth them back to the promise as it was made and set downe in Genesis Gen. 15.13.16 where God saide that in the ende of fourehundred yeares after they had beene oppressed with grieuous tyranny he woulde deliuer them Nowe then it is not to be doubted but that Moseses alledging of Abraham Isaac and Iacob is to y e end that God should performe his couenant in deede and not cease to be constant in his purpose and in discharging of his promise notwithstanding the wickednes of meÌ„ And so we see how the Papistes haue falsly abused the holy scripture yea shewed themselues so shamelesse and fond that euen little children may perceiue their beastlinesse Wherefore we ought so little to be moued with these texts that they do rather make wholly against them And so ye see why Moses alledgeth Abraham Isaac Iacob He groundeth himselfe vpon Gods word Likewise when wee pray before wee open our mouth wee must be taught of God hee must direct vs by his worde for wee cannot call vpon him rightly Rom. 10.14 except hee haue first preuented vs and called vs to him so as wee bee sure that hee will heare vs. For as for the man that doubteth and floteth like the waues of the sea saieth Sainct Iames Iam. 1.6.7 let him not looke to obtaine any thing So then our prayers boote vs not at all without certaintie of faith Now let vs see whence wee may gette such certaintie of faith Surely euen by Gods worde and that is it that Moses hath followed Hee knewe the promise that had proceeded out of Gods mouth wherupon he resteth therupon maketh mention of Abraham Isaac Iacob And why For it was they y t had receiued the promise as well in their owne behalfe as in the behalf of their successors But now do we see that we haue a Mediator to ratifie the new couenant that God hath made with vs. Before Iesus Christ came into the worlde Abraham Isaac and Iacob were as mediators after a sort because they receiued y t promise in the name of y e whole Church But nowe God sendeth vs backe to his only sonne in whose person it is his will to ratifie all that euer he had promised How then shall we haue any certainty except we repaire to our Lord Iesus Christ and pray to God his father to remember him not to looke at vs as in verie deede the auncient fathers haue shewed vs the good way alreadie in the time of the shadows although they had not the trueth so fully as wee haue it in the Gospel For since the time that the kingdome was setled in the house of Dauid and this promise made He shal be my son Psal. 2.7 84.10 132.10
we see that y e fathers prayed after this manner Lord looke vpon the countenance of thy Christ or thine anointed But they spake of Dauids successors It is true Howbeit forasmuch as that temporall kingdome was a figure of the kingdome that is prepared for vs in the person of our Lord Iesus Christ y e auncient fathers looked thereat as it were to behold Iesus Christ in a glasse Now then seeing y t the sonne of God is come hath tolde vs y t it is hee to whom we must repayre what excuse wil there be for vs if we roue heere and there and seeke other mediators to resort vnto Is it not a bereauing of Gods sonne of his office Heb. 9.11.12 14. yes for hee is not as was Abraham or as was Dauid and al his linage but hee is the true high priest which hath appeased Gods wrath towardes vs. And hee hath not onely receiued the couenaunt so as he may say that God hath tolde him that hee will accept all such as submit themselues vnto him but he hath also ratified the same couenant with his owne bloud that is the seale which he hath set vnto it Then if men will not bee contented with such confirmation of Gods promises as is made in the person of his sonne is it not a treading of his bloude vnder foote to the vttermost of their power and a striuing to make it of none effect Yes and so we see that this text is so little able to arme the Papists that it doth rather condemne them of vnthankfulnesse before God in that they haue to the vttermost of their power disabled the grace that was brought them by the sonne of God and not considered that Gods adopting of vs was in his hand and by his means who hath accomplished Gods promises in such wise by his bloude as we may assure our selues of them without any doubting Therefore let vs mark wel that whensoeuer we seeke any patrons and aduocats it is an abolishing of the death passion of our Lorde Iesus Christ and therwithall an vtter disanulling of all Gods promises which ought to bee sprinkled with his bloud according as wee see howe it was commaunded in the Lawe Exod. â—â— â— 8. that the booke should be besprinkled with the bloude of the solemne sacrifice that was to be offered Hebr. â— 1â— 20. When a sacrifice was to be offred the bloud of it was to be reserued sprinkled vppon the tabernacle vppon the altar and vpon the booke of the Law to doe vs to wit that there is none other meane to assure vs of Gods promises than by the besprinkling of them with the bloude of our Lorde Iesus Christ. For as for such as runne gadding after their owne imaginations saying wee must haue such a patrone and such an aduocate they as much as in them lyeth so drayne and drie vp the bloude of Gods sonne as it may giue no more force to the promises to assure vs of our saluation Furthermore let vs marke that the Papistes haue in all respects defaced y e office of our Lord Iesus Christ. For by their making of the saintes to be their patrons aduocates they haue also made theÌ„ as good as mediators so as we should obtaine fauour at Gods hand by their meanes They say not onely Lorde heare the prayer of such a one or such a one but also for his prayers sake or for his deserts sake But both these things belong peculiarly to our Lord Iesus Christ. 1. Ioh. â—â— â— For to seeke to the merits or desertes of men is to stay vpon a crased or broken reede and that is the next way to make vs tumble downe yea and it is as the sliuers of a reede that will also wound vs besides our falling Wherefore let vs vnderstand that in so doing wee forsake the sonne of God and bereaue him of his office Againe as touching prayer and supplication it is true that we ought to pray one for another as long as wee liue vppon the earth and we haue seene the example thereof in Moses yea and wee haue seene it in such wise as sufficeth to shewe vs that our prayers are not vaine nor vnprofitable but that God maketh them auailable and heareth them when wee pray one for another Howbeit that is but while we bee aliue Moreouer if wee fall to seeking of patrones and aduocates vppon our owne heades without any warrant of holy scripture it is too great a despising of God For wee followe not the manner of praying which God hath ordeyned and therefore it is a diuelish malapertnesse for men to presume to enter into the kingdome of heauen there to appoint officers as though God had made them Lord great masters there Nowe then let vs learne that wee must let our Lord Iesus Christ alone with the office of aduocate that hee may be our spokesman for vs giue vs accesse means to be accepted at Gods hand Moreouer we must not imagine any meriting or deseruing in any mortall creature no not euen in the Angels of heaueÌ„ but we receiue y e meriting of Iesus Christ which thing was not in y e holy Patriarks nor in Dauid nor in any of his successors for God adopted them frely But it was his will that in Iesus Christ our sinnes should bee wyped out and our debts discharged and y t by his obedience righteousnesse shoulde bee purchased vnto vs. Rom. 〈…〉 That therefore is the thing that wee must resorte vnto Wherefore let vs learne that if the fathers of olde time when they minded to obtaine fauour at Gods hand alledged Abraham Isaac and Iacob and consequently Dauid in his order because he was ordeined to be a figure of our Lord Iesus Christ if this were vsed in the time that things were yet darke wee ought to take good heede that wee swarue not to the right hand nor to the left now that God hath reuealed himselfe fully vnto vs but that we direct our faith to Iesus Christ assuring our selues that for his sake God his father hath adopted vs and liketh well of vs by his meanes and graunteth vs our requestes Besides this forasmuch as y e scripture saith that he is giueÌ„ vs to be our aduocate 1. Iohn 2.1 that he maketh intercession for vs and that for his sake we may rest vpon Gods mercie Let vs not doubt but he will shewe himselfe fauourable vnto vs. Seeing that the scripture fathereth these thinges vppon Iesus Christ let vs beware that wee rob him not of them and that we play not the Papistes who by their praying to their Hesaincts Shesaints doe well shewe that Iesus Christ sufficeth them not and that because they pretende the name of God they prouoke his vengeance more and more against them We see also howe God hath blinded them giuen them vp to a hellish rage so as they thinke it not ynough to say These are our patrons and aduocates but also
they make no difference betweene God and a sainct that they haue forged of their owne braine For they say Our father which art in heauen as wel kneeling before a puppet as if they spake to GOD himselfe But yet howe make they their prayers I shall not neede to speake heere neither of the Apostles nor of the Prophetes for they haue saincts which neuer were in the world And although they take the prophets and Apostles yet they pray to them as to God and with the same speech and stile We see then that they are vtterly brutish and that God hath giuen them vp to a reprobate sense And it is good reason because they haue robbed Christ of his dignitie wherein God his father had set him and are not contented with him as with their only aduocate and intercessor but are run astray here there Therfore it is meete that God should withdraw himselfe from them and forsake them that they might fall into such extremitie as wee see they be falne into Wherefore let vs for our part beware that wee hold fast the simplicitie which the scripture sheweth vs that is to wit that in calling vpon God we haue our eye vpon our Lorde Iesus Christ and againe that in asmuch as God hath stablished his couenaÌ„t for euer in his name we doubt not but that we be heard as oft as wee come vnto God by him and that he is mercifull vnto vs. Now let vs kneele downe in the presence of our good God with acknowledgement of our sins praying him to make vs feele them y e betler that we may acknowledge them rightly both with heart mouth and bee brought to true amendment be so humbled y t by glorifying him as he is worthy and by acknowledging what goodnes he vseth towards vs we may be prouoked to serue him with the better corage and he beare with vs in our infirmities as long as we be in this worlde vntill we be come to him into his heaueÌ„ly kingdom he haue made vs partakers of his endlesse glorie That it may please him to grant this grace not only to vs c. On Tewsday the x. of September 1555. The Lxix Sermon which is the first vpon the tenth Chapter THe same time the Lorde saide cut thee two tables of stone like the first and come vp to mee into the mountaine and make thee an Arke of wood 2 And I will write in those Tables the wordes that were written in the former tables which thou hast broken and thou shalt put them in the Arke 3 So I made an Arke of Setimwood and hewed two tables like the first and went vp into the mountaine hauing the two tables in my hande 4 Then wrate he in the Tables as he had written afore euen the tenne sayings which the Lorde had spoken vpon the mountaine from the middes of the fire in the day of your comming together And afterwarde the Lorde gaue them to me 5 And I turned me and went downe from the hill and put them into the Ark which I had made and they were there as the Lord had commaunded me 6 And the children of Israel departed from Beroth of the children of Iaacan towards Mosera where Aaron died and was buried there And Eleazar his sonne executed the office of high priest in his stead 7 From thence they went towarde Gadgad and from Gadgad towards Getebatha in the Countrie where running riuers are 8 The same time the Lord sorted out the tribe of Leuie to beare the Arke of the Lords couenant and to stande in the Lords presence to minister vnto him and to blesse in his name euen to this day WE haue seen alredie heretofore the thing y t Moses rehearseth here y t is to wit y t God wrate new againe y e ten commaÌ„dements of his law in two Tables of stone that was done to the end y t the people should the better consider that the couenant which God had made with them was of his own onely mercy For we see how God had giuen ouer y t people and it was all one as if he had thrust them into the commoÌ„ aray of other men which are vtterly accursed and estraunged from God Truely Gods former choosing of y t people was of his owne free goodnes Eph. 2.3 For as we haue seen none of them was yet borne when he made his promise with his seruant Abraham therefore needes must they acknowledge y t his choosing of them was not in respect of any desert of their owne Howbeit forasmuch as men labour al that they can to darken Gods free fauor seeke pretie fond deuises to chalenge to themselues some peece of their own saluation it was expedient to haue it fully shewed y t God receiued y e people to mercy againe the second time without any respect whether they were worthie of it or no but onely of his owne mere goodnesse Men are of opinion y t when God chose them he foresawe what maner of ones they should be accordingly as we see how this diuelish errour hath alwayes raigned and y t there are yet still some fantastical persons which wil needes haue Gods election to be grounded vpon his foreknowledge y t is to say when God chose whom he listed before the making of y e world Eph. 1.4 they fall to glosing thereupon y t he foreknew who should be worthy of it therfore marked them out for the same purpose and in the same respect preferred them before those whom he knew would become wicked But y t is cleane contrarie to y e teaching of the holy scripture For y e teacheth vs y t the cause of Gods chosing of vs is taken from out of himself y t is to say of his owne only free goodnes for he shal neuer finde any thing in vs why he should be inclined to loue vs. Howbeit to the end y t this may be the better perceiued in the things which God hath shewed vs in the people of Israel Rom. 3.22 he chose y e ofspring of Abraham And wherefore AbrahaÌ„ was a sillie soule he had neither nobilitie nor worship in him he was not of any great reputation to the worldward yet notwithstanding God marked him out chose him alone his houshold froÌ„ all others And what maner of houshold was it Was there yet any likelyhood in it Nay Abraham was yet childishe hee was barrain hee was vtterly past hope of euer hauing any issue Now then Gods choosing of AbrahaÌ„ was when he was as a blocke alreadie dead aforehand and therefore S. Paule saith Roâ— â— â—â— y t in the person of Abraham God shewed y t he chose the thinges which are not of purpose to giue them being And for y e same cause it is said in the first Chapter of y e first Epistle to the Corinthians 1. Cor. â—â—â—â— y t we be of God that is to say y t he giueth vs being vnto
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
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
vs to look vpon to y e end we should refer al to our own profite For y e end of time saith he is come vpon vs and we see nowe the perfection of the things which God had but begun as then And here is mention made of Coree Dathan and Abiram y t is to wit of such as could not abide the obseruing of thinges in such sort as God had then commanded them by Moses True it is that they professed thēselues to be Gods chosen the children of Abraham mark y t for one point For they alledged y t they were sanctified their intent was that their circumcision should be as a warrāt for them that they were a holy sacred generation But yet for al y t they would none of the preesthood at leastwise not as God had ordeyned it but euery of thē would haue it to him selfe Now I pray you haue not we for our part seene the like rebellion against God his word For wherefore hath al the skirmishing bin both against the doctrine against y e disciplyne of the church with such rage but to displace the order y t God set among vs When heretikes yea euen such heretikes as brought mo blasphemies than euer were herd of since there was any christian Church came hither they were mainteyned here with tooth nayle openly yea euen by such as sate in the seate of Iustice in so much as they tooke part with them and shewed them as much fauor as Turkes shoulde haue vnder Mahomet Afterward when other heretikes came hither to bring in Freewil again to set it vp to the derogation of Gods grace blaspheming his election and Prouidence they had those mē for their Patrons Aduocats which ought to haue bin their Iudges those spake for them in our presence and that with such impudencie as if they had bent them selues like buls to strike vs with their hornes to set themselues as shamefully as could be against God and his doctrine This haue we seene Againe when thinges were shewed them so plainly by the holy scripture as would haue beene receiued euen among the very papists and when so cleare and euident texts were alledged as coulde not be gaine said which things we not only spake by mouth but also gaue them the articles in writing set downe y e sentences of the scripture whereby the truth was pointed to as with ones fiuger They were not ashamed to reiect all but stepped forth proudely still as it were to say wee will fight against God whatsoeuer come of it True it is that they spewed not out such sayings with full mouth for they protested still to hold themselues to the Gospel O sayd they our desire is to haue y e Gospel Yea but what maner of Gospell A tauerngospell There was no talking among them of the grace of our Lord Iesus Christ For it was a cōmon by word among them to say There needs no more to be knowē than y t which al of vs know that is to wit that we must loue God and our neighbour And what needeth there so much preaching for that matter If a man replyed hereupon sayd vnto thē how can y t be If yee wil haue preaching to ceasse the Sacraments to be superfluous the must the whole order which God hath set in his church be disanulled Wel would they say then let y e Gospel be preached simply w tout such storming And againe as touching y e Sacraments belong they not to vs as well as to you Why not would we y t there should be no more order kept Nay we cā minister y e supper as wel as you preachers Such things as these I say were seen and herd But if Coree Dathan Abirā be condemned here by y e holy ghost to haue intēded y e breaking of al order I pray you what shal a man say of those which haue fought so manifestly against god after this fashion for these things were not done of ignorāce Although they be so shameles as to say stil wee haue ment no such thing yet is their malice too too apparant For had no man spoken to them of it or had no man pointed thē as with his finger to y e texts of the scripture so as it might haue bin saide see here the will of God there is no difficultie in y e matter it needeth not any scanning as though there were any doubtfulnes in it see here y e opē text they might haue had some colour for their pretence But seing y t things were so shewed vnto them yet they cōtinued wilful still see yee not that it was an open making of war against God Is it not to be seene also what pretence was made by Coree Dathan Abiram Out of question their sayings were after this maner Why If Aaron haue the highpriesthod alone to himself he shal haue al superiority what shal we be Euen so standeth y e case with these men to their seeming al were marde on their side if God should beare y e sway But god will beare the sway by this order and we see it is no impeachement at all to the ciuill power which is a thing vtterly distinct from it neither can any thing better maintaine Magistrates in their souerainty forasmuch as y e order of Gods Church is spiritual so as it medleth not with y e punishing of mens bodies nor w t penalties nor with imprisonments nor with such other like things but all is referred to y e word the sacraments Seeing y t this is apparant doth it not serue better for y e stablishment of Empyres kingdomes Lordships than if there were nothing else to be had than a confused tyranny where nothing were reserued vnto God to our Lord Iesus Christ And therfore when men streine themselues to y e vttermost of their power to ouerthrow y t order do they not fal to spitting in y e face of Iesus christ to spite him withall For it is his will to reigne among vs yea he will haue his kingdom to be in vs. Now thē when he chooseth men setteth them vp to gouern his church in his name is it not too shameful an vnthankfulnes to say we will not admit it but thrust it from vs As who shold say they wold make men beleeue y t the Consistory were a thing vtterly seuered from Geneua it self wheras God hath granted vs y e grace to make it a member of the body Nowe then to dismember Iesus Christ by separating y e things which he hath ioyned together is it not a setting of themselues openly against him We see then y t these rebellions haue happened among vs who is to bee blamed for it Truly y e heads of the sedition are to be seene and y e perceiuing of thē hath not bin at some one time or a day or twaine ago but it is now a seuen or eight years since it began
shal euen picke out your eyes because yee haue not taken courage as ye ought to haue done nor submitted your selues to God to go forwarde at his commaundement Lo what threatnings are made vnto theÌ„ they perceiue them wellynough and afterward they become subiect vnto them insomuch y t they were fain to beare charges tributes euen til they groned again But our Lord hauing chastised them so many waies did afterward â—hew vnto them that he failed not to pity them stil for he raised them vp such men from time to time as saued them froÌ„ their enemies And so howsoeuer y e world went with theÌ„ they still inioyed Gods gracious gifts at leastwise in part not that they were worthie of them 2. Sam. 7.10.11.13 but because Gods wil was to be as good as his promise so as meÌ„ might not be disappointed of it through their own leaudnes vnthankfulnes In the end Dauid and Salomon obtained the promise so as God by their hand did set the people in ful perfect liberty their kingdome was perfectly stablished because god had so promised But wee must note y t Dauid and Salomon were a figure of our Lord Iesus Christ and we be sure y t it is long of none but our selues that God sheweth not himselfe bountifull liberall to the vttermost For if we obeyed him according to his commaundement wee should want nothing but we should euen in this earthly life feele his drawing of vs vnto euerlasting saluation And forasmuch as he is y e fountain of al goodnes he would giue vs such abundance of all thinges that wee should haue al things at wil and we should passe through this world as through an earthly paradise and afterward attaine to y e kingdom of heauen y t is prepared for vs. Lo howe God offereth himself vnto vs in his law but yet with condition y t we do whatsoeuer he commaundeth vs. But we be so far off from doing it y t we drag back from it and there is not that thought nor that affection in vs which is not enemie to God his righteousnes By reason wherof Rom. 8.7 in steede of the inioying of his benefites which hee hath promised in his Lawe he is faine to become our enemy to arme himselfe against vs and to consume vs till we be vtterly come to nothing Sometimes hee thundreth in such sort y t wee be ouerthrowen in y e turning of a hand And wherof commeth that Euen so it must needs be for as I said afore god sheweth himself liberal towards vs vttreth his great treasures towards vs. But what Our hearts are shut locked vp And therfore must we needs be bereft of them and feele the paine therof we must be so vexed as we may grone again be in such anguish of mind as we may not wote where to become Yet notwithstanding if we be his he neuer faileth to mingle some sweetnes continually with the corrections y t hee sendeth vs. True it is that hee beareth with the wicked and with such as are vtter castaways but yet in the end he is terrible to them and dealeth not in such wise with them as he doth with those whom he inteÌ„deth to reserue to himselfe Although that naturally all of vs be disobedient vnto him yet ceaseth hee not to haue pitie vpon vs and although wee feele sore blowes at his hande yet doth hee shew vs therewithall y t he is not minded to roote vs out vtterly But surely we should continue stil in our sins to the end yea and rot away in them were it not for his raising vp of the promised Dauid that is to say of our Lorde Iesus Christ. For by his meanes wee recouer y t which we had lost by our owne sinnes and so yee see how Iesus Christ setteth vs in possession of the heritage that was promised vs by the Lawe Yet notwithstanding we shoulde be disappointed of it and it coulde not belong vnto vs vnlesse y t Iesus Christ had as wel made vs partakers of the benefites of God his father in his own person as redemed vs in our owne persons Nowe then wee recouer all this in him whereas erst we were quite cleane bereft and cut off from the inioying thereof Therefore let vs marke well that whereas God made so many so large promises to the Iewes in his law vpon condition that they shold keepe his commaundements he ment to shew that the same tooke no place vntill the kingdome was stablished in the person of Dauid And therefore wee must not alledge as the beastly Papists doe who say Tush God promiseth vs this and that if we keepe his commaundements therefore it followeth that wee winne Gods fauour by our owne desertes and that wee purchase the kingdome of heauen and are able to attaine saluation by our owne obedience for God hath an eye to yeeld vnto euery maÌ„ according to his desert They shew fulwell that they neuer vnderstoode one sillable of the holy scripture And euen this text without going any further is ynough to bewray their beastlines ignorance True it is that God promised his people that they should inioy y e land which he had appointed vnto them but y e performance thereof was to bee deferred to the reigne of Dauid Wherupon let vs marke how it is our Lord Iesus Christ which maketh y e promises of y e Law auailable towards vs so as wee shall not be disappointed of y e thinges y t are conteined therin And indeed y t is the very cause why y e promise is made expresly to Dauid Salomon as it had bin made before to al y e people And this serueth well to make y e doctrine yet plainer which I com to treat of For there are two sorts of promises in y e holy scripture The one is He y t doth these things shal liue in theÌ„ The other is He y t beleeueth in y e son whom y e father hath sent shal be saued Loe here two promises betweene y t which it behoueth vs welto put a differeÌ„ce for they be far vnlike When God saith He y t doth these things he bindeth not himself to vs but with an if namely that wee dischardge our selues by performing his Law and that not only in part but throughout and perfectly But no man is able to do that and therefore yee see wee be shut out from all hope and we cannot looke y t the promise should bee of force any more towardes vs because of our default For God continueth alwayes faithful but wee suffer not his goodnes to come vnto vs. Now when he seeth vs so bereft of all his benefits he findeth another nowe remedie for vs which is this Matt. 28.18 2. Cor. 4.46 Colossi 2.9 〈◊〉 1.2.3 Lo here my sonne who is vniuersal heire both of heauen and earth hee holdeth all the worlde in subiection hee hath the whole fulnesse of the Godhead inclosed in
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
assault euerie minute of an houre would we not prouide for it Now the case standeth so with vs that our enemie is not onely at hande but also is entered in already When wee heare his lyes and withstand them not ne make account of theÌ„ we may seeme to be wilfully disposed to perish as wee bee worthie And as touching vs that are shepheardes it standeth vs in hande to haue a double voyce For wee must gather together the sheepe as much as is possible and when they bee in the flocke wee must keepe them there quietly But if there be wolues also and theeues that woulde inuade the flocke against those we must crye out aloude And yet besides this such as haue the sworde in their hande must prouide for it also and euerie man to his power must streine himselfe to keepe Gods Church from infecting with suche poyson that the deuill may not haue his full scope to falsifie the pure trueth to aduaunce himselfe against GOD to ouerthrowe the right religion and at a worde to turne all thinges vpside downe but we must let these thinges as much as we can Wherefore let vs marke that it was Gods will that falseprophetes shoulde be rooted out from among his people Nowe at the first sight this Lawe seemeth to bee ouerstreite for is it meete that a man shoulde bee punished so sore for speaking his minde Verily it is a wonder that we can abide that one shoulde be punished for speaking against a mortall man and that when a man shall haue blasphemed the liuing GOD we coulde finde in our heartes that he shoulde scape vnpunished It appeareth what zeale is in them which woulde haue such rigour abolished If a Prince be misused men will thinke that death is too small a thing for the offender and that the fact can not be sufficiently reuendged insomuch that whosoeuer speaketh against the princes authoritie shall bee punished and no man will speake against it If a man be founde so wicked as to procure a rebellion or to rayse an insurrection among the people verie well he must loose his heade for it and no man will say that such a Lawe is vniust or wicked And why Because it serues for the mainteynaunce of the state and common weale of the Countrey And yet for all this whereas GOD hath the soueraigne dominion of all a woorme of the earth shall sette himselfe against him and goe about to robbe him of his honour and to deface his maiestie and authoritie and yet all this shall be as nothing it shall be let slippe and because it is but woordes there is no reason why such punishement should ensewe of it But they that say so doe well shewe that they haue no loue at all towardes GOD but which worse is that they coulde finde in their heartes that all thinges were confounded together in a hotchpotche so as men might scoffe at GOD and at his maiestie and turne all religion into a mockerie and scorne To be shorte whosoeuer he is that speaketh so he is not to be taken for an ignoraunt person seeing hee woulde that false doctrines shoulde be vnpunished but rather hee is to bee counted a despiser of GOD and an vphoulder of the deuill which seeketh nothing else but the â—urning of all thinges vpside downe in the worlde For our parte lette vs learne to haue Gods honour in such estimation that wheras we reuenge the wronges doone to men wee thinke it much more reason that the partie shoulde bee punished which violateth the maiestie of him that hath created and fashioned vs. And the matter concerneth not onely the honour of God but also the saluation of our owne soules for they be thinges inseparable And that ought well to whette vs on the more not to beare with the erroures and deceites of false prophetes See howe GOD witnesseth the infinite Loue that hee beareth vs in that hee matcheth our saluation with his owne glorie so as men canne not touche the one without hurting of the other insomuch that if a man deface the honour of GOD the saluation of man is assayled therewithall In respect whereof GOD sayeth vnto vs suffer mee not to bee misused among you nor your selues to bee inticed to shrinke from my obedience But if there be any wicked man among you that goeth about to egge you away beware yee nourishe not such a plague Doeth not our Lorde in so saying shewe that wee can not serue to his honour nor mayntaine him in his estate but that in so dooing wee procure our owne welfare And therefore these dalyers and mockers that woulde haue vs to beare with all manner of false doctrine and that it shoulde bee Lawefull for euerie man to spewe out whatsoeuer hee lysteth besides that they shewe themselues traitours to GOD and vtter defacers of his maiestie if it lay in them to doe it doe also bewraye themselues to bee enemies of mankinde and desirous to bring their soules to ruine and destruction so as they bee worse than murtherers Let vs marke then that if Gods honour bee precious in our sight and that the saluation of our owne soules bee deere vnto vs we must not nourishe heresies nor abuses nor any other of Sathans trumperies but euerie of vs in his owne state and calling must procure the purging of Gods Churche from all euill that wee may worshippe him with one common consent that his doctrine may bee receiued and that there may bee no diuision among vs. But this was sayde to the people of olde time Yea and Gods honour must not be diminished by vs at this day the reasons that I haue alleadged alreadie doe serue as well for vs as for them Then lette vs not thinke that this Lawe is a speciall Lawe for the Iewes but let vs vnderstande that GOD intended to deliuer vs a generall rule to which wee must tye our selues In deede it is alleadged that when our Lorde Iesus Christ came into the worlde he aduaunced not his doctrine by the sworde but rather both he and his were persecuted and therefore that the right way to mayntaine the true religion is not to punishe such as set vppe themselues against it but rather to holde our selues contented with the spirituall swoorde and to vse that in our fighting against Satan so as our vnholding of the trueth bee alwayes by sufferaunce and patience if the worlde doe persecute it But lette vs see whether our Lorde haue excluded and banished Princes and Magistrates and Officers of Iustice out of his flocke so as they may not be Christians No surely For when he speaketh of the kingdome of our Lorde Iesus Christe hee sayeth expresly Yee kinges stande you in awe and yee Iudges of the earth Psal. 2.10 humble you your selues and all of you kisse the sonne Moreouer before hee speake to priuate persons hee willeth expresly that Kinges Iudges and Officers of Iustice shoulde doe homage to our Lorde Iesus Christ then they bee called to the
forbearing for so hath God ordeyned And if any man say it is crueltie let him finde fault with God for it and wee shall see if he can preuaile On the other side if wee may well spit in such mennes faces notwithstanding that they saye that their so doing is to maintaine Gods honor what is to bee doone to such as will needes after a sort deface it quyte and cleane But let vs come backe againe to the matter There is a man that goes about to peruert the trueth thorough fonde deuotion and to turne it into vntrueth the same man ought to dye There is a Royster that casteth forth lewd scoffes against the holy Scripture as doeth that diuelish fellowe which is called Pantagruell and all his filthie and ribauldly writings and this sort of men pretende not to set vp any newe Religion as though they were deluded by their owne foolish imaginations but like madde dogges they belke out their filthinesse against the maiestie of God and their meaning is to ouerthrowe all religion and shoulde such bee spared Why not for they haue the Cardinalles for their vpholders they bee fauoured and maintained by them in so much that the names of these Lord Cardinalles are blazed in those goodly bookes which serue to mocke God as well as Mahomet All is one all may bee abidden so the Cardinalles bee curryed it is welynough and it doth them good to bee so registred whereby a man may see that they not onely mocke at all Religion but also coulde finde in their heartes to abolish all religion quite and cleane But herewithall let vs also see howe wee may apply this to our owne vse for wee must not onely condemne those that haue shewed themselues such as I haue spoken of but wee must also fare the better by their example to the end wee may knowe howe it is too wicked yea and too diuelish a thing that when men go about to make some backeslyding or to set some trouble among vs and much rather to driue away all feare of GOD and bee fauoured or shrowded or harkened vnto or haue any gappe left open to them or be let alone vnpunished it is the next way to vndoe and marre all And yet wee haue seene examples of such as haue maintained so cursed thinges yea and of such importance as the verie Papistes themselues coulde not endure them For it is certaine that the two heretikes that were here did wrest the holy Scriptures much more than the Papistes As touching this Triacle maker who was the first of them hee maintayned free will destroyed Gods election and are those thinges maintained among the Papistes Neuerthelesse wee see how he was fauoured hee was held vp by the chinne as it were in despite of God Againe as touching the seconde we knowe how he was so horrible a blasphemer that al mē abhorred his leawde opinions and yet for all that had he not his maintainers and defenders Yes for men shewed them more fauour than if they had beene the neerest of their kin And yet was it not euident that they conspired continually against God and his trueth to wage battel against him Therefore let vs looke neerlyer to our selues to conclude let vs vnderstād that when God hath giuen vs the grace to haue the certeintie of faith so as we be grounded vpō his worde wee must holde vs to it after such a sort that whensoeuer we see any bodie go about to trouble the order which God hath set wee may all set our selues against it and not tary till al agree in one but that whosoeuer of vs doth first perceiue the mischiefe the same doe discouer it out of hande and euery of vs do his duetie in such wise as such plagie persons bee not nourished among vs. For as I haue declared alreadie wee see there is such frailtie in vs that a verie little leauen will sower our whole batche of dowe 1. Cor 5.6 Gal. 5.9 and as soone as wee giue eare to Satans iuggling trickes by and by wee bee ouer-throwen and so intangled that in the ende wee bee carryed quite away from our God and from the true religion God therefore beeing acquainted with our frailtie meant to prouide for it by shewing vs that it behoueth vs to cut vp the wicked weedes out of hand Accordingly also as the Apostle in the Epistle to the Hebrewes sayeth that wee must not suffer any euill weedes to growe Hebr. 12.15 for they will marre the good corne and if the time bee foreslowed it wil bee too late afterwarde Then must wee not driue off till to morowe but euery of vs must quicken and stirre vp himselfe following the exhortation that is made vnto vs heere Moreouer seeing wee bee commaunded to plucke vp whatsoeuer is contrarie to the maiestie of God and whatsoeuer may peruert or put away the true religion let euery of vs see that hee so offer and dedicate himselfe to our God as wee may not thrust one another out of the right way If any man goe about to thrust mee out of the way beholde God commaundeth mee to rise vp against him and though it were mine owne brother my sonne or my wife yet is it sayde that I ought not to spare them Now then if I my selfe thrust others out of the way is it not a farre more heynous crime I shal be taken for an accessarie if I doe but conceale another bodies misbehauiour and I shewe my selfe a traytour to Godwarde Nowe then if I my selfe bee an author of euill howe deepe am I in So then if wee will correct other folkes misdealings so roughly let vs beare in minde that wee must in any wise holde our selues in the feare of God so as in cases concerning his honour wee bee not a stumbling blocke to driue wretched soules to destruction but rather indeuour to gather home the stray sheepe into the flocke to bring back the wanderers into the right way and to maintaine and further such as are in the good way alreadie and all of vs lende our helping handes one to another that wee may goe serue our God with one common accord Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to receiue vs into his fauor and that although wee be wretched sinners and vnworthie to come in his sight yet notwithstanding it may please him to accept of vs and to refourme vs in such wise by his holy spirite as all our life may bee imployed to his glorie and our whole seeking hencefoorth may bee to aduaunce the kingdome of our Lorde Iesus Christ his sonne And so let vs all say Almightie God heauenly father c. On Munday the xxj of October 1555. The Lxxxix Sermon which is the fourth vpon the thirteenth Chapter 12 If thou heare say that in any of the cities which the Lorde thy God giueth thee to dwell in 13 Some wicked men are gone from among
such as haue need of our helpe if we haue abilitie wherewith to do it And if men play the thankelesse churles with vs in forgetting the good which we haue done them it is enough for vs that God alloweth our dealing and putteth it into his booke of accountes Also let vs bethinke our selues howe glad wee woulde haue beene of releefe if euer wee were in necessitie that the same may mooue vs to pitie and that we be not blinded with our wealth I say to such as haue abundance let them not lie weltring in their pleasures and withdrawe their hand from succoring the poore but let them coÌ„sider that if euer they themselues felt the want of these worldly goods they woulde bee glad that euerie man shoulde reach out his hande to releeue them and therefore let they themselues doe the like Yea and although wee had neuer felt any want yet let vs consider that want may fall vpon vs hereafter For what are we No man can exempt himself from the stroke of God that he should not be driuen to begge his breade yea though he had all the goods of the world Hereof we see great store of examples Seeing it is so let no man be proude of his goods but let vs al consider that we be men and let vs not despise our owne fleshe Esâ— 52 â— as is saide in the Prophete Esay And let vs not say what be the widowes what be the fatherles children what be y e strangers to vs But seeing that God offereth commendeth them to vs let vs assure ourselues that wee cannot haue any folkes more nighe vnto vs to whome to doe good For when wee weene to bind men vnto vs to haue recompence at their hande wee shall be disappointed at all assayes and good right it is that it shoulde be so But as for the thing that is put into Gods hand that cannot perishe nor bee lost Let vs marke then that Gods offering of the Straungers the widowes and the fatherles vnto vs is as if hee shoulde say he made them his baylifes to take vp his Rentes and Reuenewes Mat. 6.4 And when wee bee to doe him homage for the benefites which wee haue receiued at his hande let vs assure our selues that hee accepteth and auoweth al that euer is done to those whome hee speaketh off here by Moses Nowe we knowe what was done in the feast of Pentecost Act. â—â—â— namely that the holy Ghost was sent down vpon Christs disciples and that there was a kinde of renewing of the worlde to exalte the kingdome of our Lord Iesus Christ for there he vttered his power yea more than hee did in his resurrection For what had we bin the better for Christs rising againe in his own person if he had not powred out the grace of his holy spirite vppon his Church to shewe that hee was set at the right hande of God his father to fill all thinges and to dwell in vs and that he hath such soueraigne dominion ouer all thinges that wee be in safetie when we be in his protection And if wee looke well vppon the matter we shall find that the lawe was giuen the same time as after the Passeouer Exod. 1â— â—â— For it is saide that the people came to Sinay the thirde moneth after their departure out of Egypte the same day that they departed from Raphidin Nowe that was the first day of the moneth and the foureteenth day was the day of the Passeouer And according as the moonethes were as then which went by the course of the Moones there was one whole mooneth added And so in effect there were fiftie dayes from the Passeouer to Gods setting foorth of his lawe vppon Mount Sinay so as the feast of Pentecoste or Witsontide was referred to that time Now we know that the lawe coulde do men no good if it were but onely giuen them 2. Cor. â— 6.7 Rom. 7. â— for it is a deade letter And againe it killeth vs because it sheweth vs our duetie and wee be all transgressors of it so as it condemneth and accurseth vs. What are men the better then for the publishing of the Lawe Nothing at all but that it sheweth them howe they bee bereft of all hope of saluation and that they be all damned before God And that is the cause why Saint Paul saith Rom. 8.15 that the Iewes at that time receiued the spirite of bondage in terrour and feare saith he Exod. 19.16 20.19 It is sufficiently shewed in the ninteenth of Exodus how the Lawe afrighteth those that receiued it For they went backewarde and entreated that God would speake to them by the mouth of Moses because they could not heare his voyce but they must needes die for it Ye see then that the Lawe taught men the will of GOD. But what Forasmuch as wee be cleane contrarie to his goodnesse and righteousnesse the lawe of it selfe can yeeld nothing but death accordingly also as Saint Paul speaking thereof in the seconde to the Corinthians 2 Cor. 3.6 saith that it is a letter which killeth Therefore it behooued the lawe to be renewed and that God shoulde publishe it after an other fashion not writing it in tables of stone but in our heartes by chaunging them For by nature our harts are as hard as stone as it is said by the Prophet Ezechiel 2. Cor. 3.3 Ezec. 11.19 37.26 Therefore must God be faine to soften them to make theÌ„ plyable y t they may be obedient to his lawe Ye see then howe the lawe was published after an other fashion vppon Whitsonday than it was in olde time by Moses For it was not deliuered vs in tables of stone but God wrought so in vs by his holy spirite that wee were then renewed and the same continueth still at this day And therefore let vs marke that besides the admonishment which the Iewes had to doe homage to God for their haruest and for their bodily sustenaunce which he gaue them they had also a resemblaunce of the thinges which were fulfilled at the coÌ„ming of our Lord Iesus Christ at which time GOD made another manner of Whitsontide than had beene in the time of the figures For at that time he vttered the grace of the holy Ghost Yet for all this it is not meant y t we should keepe a feast of Pentecost it is cleane contrarie Seeing that the thinges which were figured vnder the law were fulfilled in our Lord Iesus Christ and that the figures themselues are ceased if we bring them backe againe wee doe wrong to him which hath brought the full accomplishment of all thinges If the shadowes which were vnder the lawe Col. 2.17 Col. 5.4 do come vp againe Iesus Christ is to no purpose So then let vs mark that the holy Ghost was not sent vnto vs to the ende that these figures should continue still but to shewe that we differ from the people of olde time True it
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
worlde y t men might come rūning to it a foure or fiue thousād leagues off to worship God And do ye not see what an absurditie that were Therfore it were too grosse a fondnesse to cōclude thus There was but one temple one high priest in al Iewrie ergo there ought to be y e like throughout the whole worlde For then ought there also some litle nooke to be made where men might so assemble togither as they should not neede to go past foure or fiue dayes iourneyes from home but we see that that were vnpossible and moreouer it were contrarie to nature Marke that for one poynt And secondly let vs marke 1. Tim. 3.16 Hebr. 〈…〉 that the Leuitical Priesthood is come to an end quite put down by the comming of our Lord Iesus Christ into y e world Moreouer the high priest was a figure shadow of our Lord Iesus Christ and therefore it were an abolishing or putting away of the trueth if men shoulde haue a high priest to bee the vniuersall head of the Church as the Pope woulde make men beleeue It is saide that there was one high priest one chiefe Iudge yea one king in Israel Now if a man wil conclude hereupō that there ought to be one high-priest through the whole world there must also be but one chiefe king so should all common weales be cast downe the order which as now is distinctly set among kingdoms dukedomes free cities should be but a confusion accursed of God And in what taking were wee then Nay wee must go to the chiefe point of all which is that thereby our Lorde Iesus Christ shoulde be robbed of his right Matt. 28.18 Phil. ◠9 Hebr. 1.8.13 For now that he is come the kingdome is stablished euerlastingly in his person he is set ouer all the Empires and kingdomes of the worlde Also he hath taken vpon him the euerlasting priesthood ouer all order gouernement of the Church Not that there shoulde not as now be any mo Bishops sheepheards as the scripture speaketh of them but y t Iesus Christ be the only head the residue but as inferior members and that the body be gouerned in such wise as all things may be subiect to him of whome it is saide This is my welbeloued sonne Mat. 17.5 Heare ye him And so wee see that y e Pope is a traytour that robbeth Iesus Christ of his soueraigntie by making of himself highpriest ouer the Church of God And by the way if it be alledged that it is requisite there should be some meane to end quarels and controuersies that might rise for religion the answere is that so there be an order set there needeth not any one man to be set ouer al the rest but they may assemble together w t one cōmon accord as we see hath bin done in times past True it is that the men of olde time had a certeine order in the Church for the great Prouinces namely that there were certaine Patriarkes but as for to haue any one head ouer the whole Church that was neuer agreed vppon so long as there was any purenes of the Gospel or any tolerable gouernement But as soone as all things were confounded after a barbarous or rather brutish maner then did the Pope lift vp his hornes In deed he stroue long time against the bishop of Constantinople But howsoeuer y e case stood it fell out anon after that all thinges were corrupted confounded men wist not any more what the gouernment of the church ment So then let vs marke y t if it be said that like as it is requisite there should be some stay for the pacifying of ciuil quarels and for the determining of criminal 〈◊〉 so it is good reason that there should be so 〈…〉 hiefe court of prerogatiue for the appeasing 〈◊〉 rife contention in doctrine yet it followeth not that one man only ought to haue supremacie ouer the whole world for as I haue shewed afore that is quite contrarie to nature What remaineth then That men assemble togither that Iesus Christ beare the chiefe sway among them But we must wey well the things that are contained heere It is said that y e Priest must iudge according to the law of God Wherein it is shewed that our Lorde layeth not the brydle loose on the necke eyther of all the priestes together or of the Iudge which was in those dayes in state of a king but that al of them ought to be subiect to the law and that as I said afore God meant to reserue the soueraigne authoritie to himselfe so as men should receiue definitiue sentence as at his mouth that the persons which were to giue the sentence should be but as instrumentes of his holy spirite expounders of his lawe Therefore let vs marke wel that God ment not here that men should do any thing on their own heads but that his lawe should beare the sway specially in Ierusalem rather than in any other place But now let vs see what the Pope doeth what all the bastardly Councels haue done whereunto he would tye vs. There is nothing amongest them but to say that the holy Ghost gouerned them for as for the holy scripture they did let that alone In deede they gaue it the honorable title of Gods word but when they ment to determine what they thought good was it according to that which God hath declared No but they tooke another rule which is that the Church cannot erre because it is gouerned by y e holy Ghost that as touching the holy scripture it leadeth vs into perfection but we must mount vp yet higher for if we haue not the reuelations of the holy Ghost it is nothing If a man holde himselfe to that which is conteined in the holy scripture it is but an vnperfect thing with them but as for that which is determined by y e Church that must be held inuiolable and no man must in any wise gainsay it Againe the holy scripture say they is a nose of wax which a man may wryth euery way there is no certeintie in it but whē the church hath once pronounced a thing there is no more dout in it After y e maner went all the rable of them to worke so as they haue troden y e holy scripture vnder foote Although they grant in words that it proceeded from God yet haue they taken it to be but as an apsie and as a cōmō doctrine affirming that the Reuelations which haue beene giuen vnto them are much higher doctrine These blasphemies they haue not been ashamed to vtter their bookes are ful of them Insomuch that they say that the holy scripture is a pliable thing as I haue declared afore so as if wee should sticke to that which is conteyned there our fayth shold neuer be certein And therupon euery man folowes his owne fancye Seeing they were come to
y e people chose Saules son as who would say we will haue this house to continue for euer yea euē as it were in dispite of God And as we see was Dauid mainteyned in his kingdome any otherwise than by Gods stretching out of his hand to preserue him The people fel within a while after to rebelling against Dauid the example of Absolon sheweth y t the insurrection was so great 2. Sam. 15.4 y t Dauid was forsaken of the most part of his subiectes So then it appeareth y t if y e people had not bin as good as daunted aforehand y e kingdom which God had determined on in his own purpose had neuer takē place neither would they haue submitted thēselues vnto it but by cōpulsion But yet behooued it thē to obey it And so by y t meane y e people were prepared therto by requiring a king of thēselues yet they found thēselues disappointed of their expectation For it was not Gods wil to stablish the blessed kingdom at y e first wherby y e whole world was to haue saluation but hee chose a king of the tribe of Beniamin yet it was said y t the scepter should not depart frō the tribe of Iuda Wherfore doth God turne away frō y t which he had spoken by y e mouth of Iacob This was done not y t he is variable not y t he repenteth him not y t he intended not to fulfil y t prophesie but for y ◠he was not minded to let his blessing appeare so soone because of y e peoples seditiousnesse in respect wherof he did it or at leastwise delayed it til they had acknowledged their fault repented thē therof And this doth shew vs sufficiētly wherfore god in this place reserueth not to himself y e chosing of y e king which should gouerne his people but sayth thou shalt require one It was to the end that his reigning should be of the more authoritie he bee y e better beloued of his people so as euery mā should submit himself to him therby know in very deed y t there was no greater happines than to be vnder y t house of Dauid forasmuch as the same was a shadow figure of the sonne of god who was to bring saluation full perfection of al good things In effect we see here two things The one is that our lord blameth the people for their importunitie in y t they would needs be aforehand w t him in desiring a king as if he should say You wil not suffer me to make him true it is y t I wil neuer forget you but I wil set such order among you y t ye shal haue cause to thanke me to reioyce of my goodnes But yet will you be so malitious frowarde y t when I shall haue giuen you a Iudge you shall desire a king And this frowardnes of yours shal cause me not to set vp the kingdom which I haue ordeined which I haue reserued to my selfe that is to wit of the tribe of Iuda Yet notw tstanding our lord sheweth y t he wil set vp y ◠kingdom but that shal be after the people are made fit to obey haue acknowledged their sin because they had couered a change against Gods wil before y ◠fit time was come Thus are all these places easily made to agree And hereupon we may gather a good lesson which is that when God hath promised vs any benefite or token of his mercy we must hold our lustes in awe and not runne a heade to chalendge him to do that which he hath sayd when we list but vse patience and be quiet vntill God shewe vs by effect that he ment not to disappoint vs in promising any thing y t belongeth to our saluation Here then is a generall rule which is y t in all Gods promises we must be patiēt not be so hastie as to say how goes this geere why doeth God make delay why performeth he not y e thing which we hoped for at his hand Let vs beware of such impatiencie seeing the example of y e people is such as we see it is in this place But let vs be stil when God hath promised vs any thing vntil y e cōuenient time therof be come of itself And yet shal not this hinder vs but y t we may pray vnto him for it For wherfore doth he cal vs to him cōmand vs to pray Phil. 〈…〉 but to y ◠intent we shold discharge all our care sorow vpon him receiue cōfort of it Therfore we may wel pray vnto god whē we are stirred vp to impatiencie but yet must we euer refer all things vnto him good reason it is y t he shold dispose of thinges according as he himselfe hath determined in his owne purpose not after our fancie Also let vs beare in minde what I haue touched afore to wit y t seeing God hath giuen vs a cōuenient state y t we be so gouerned by Iudges magistrates as y t the Lawes do reigne ouer vs we ought to giue God thanks for y t benefite to take good heed y t we prouoke not his wrath by our fonde ficklenes in desiring this or y ◠and in saying why is it not thus or thus For whē we wil nedes alter things after y e fashion arour own pleasure we make not war against mē but we defie God thrust him far frō vs to y e entent he should not reigne ouer vs. Therfore to be short seeing there is some forme of gouernment among vs let vs learn to thank God to hold vs vnder y e shadow of his wings not to craue this or y t through foolish ambition For we see what happened to y e people of Israell True it is y t God chose them a king howbeit y t was but to punish their wicked desire euen so will it fall out w t others And in deede we see how he giueth large scope to y e king which was set vp namely to Saul saying 2. Sam. 〈…〉 Thou shalt not reigne as a Prince but he shal execute al maner of tyranny ouer you and yee must bee faine to abide it spyte of your teeth But howsoeuer wee fare let vs learne to referre all the benefites that GOD giueth vs in this world to the spiritual kingdome of our Lord Iesus Christ assuring ourselues that though we had all thinges else at will and liued here in neuer so great pleasure and welth and had such gouerners as demeaned themselues as gently towardes vs as were possible all this were nothing vnlesse our Lorde Iesus Christ reigned ouer vs and bare all the swaye On the contrary parte though we be tormented according to the flesh as we see a number of people extreemely vexed with tyranny and that we haue not so much as bread to eate Yet notwithstanding the blessednesse which God sendeth vs in
that our Lord Iesus Christ reigneth ouer vs ought to be preferred before all other thinges and wee ought to take all afflictions patiently so we may haue the comfort of his reigne ouer vs. Nowe the scepter of our Lorde Iesus Christ is not a materiall scepter after the manner of the royall scepters and crounes which Kinges and Princes haue had at all times but it is the Gospell which is the true token of his presence And wee see howe he taketh vs for his people 〈…〉 2. 〈◊〉 2 3. wherof we haue a sure warrant in y t he will haue vs to be gathered together into the vnitie of faith by the doctrine of his gospell and by that meane be made the heritage of God Let vs come now to that which Moses addeth concerning the office of the King Hee sayeth first That the king must be chosen from among the people Thou shalt take one of thine owne brethren saith he and thou shalt not goe seeke a stranger And surely by the prophesie of Iacob the king was to be chosen of the tribe of Iuda Why then doeth God speake generally of the whole linage of Abraham and not marke out the kingly house by name For it should seeme that hee ment not to darken that prophesie Let vs marke what hath beene sayd already to wit that the time was not yet come and that the fauour which God had behighted by the mouth of the Patriarke Iacob was to be kept close as yet for a time by reason of the peoples vnthankefulnesse Behold wheras God had spoken it so long time before nowe at the ende of three hundered yeeres or thereaboutes he sayth there shal be a king among you As how Shall the prophesie vanish away and be of none effect which had bin vttered three hundered yeeres before and spoken by the mouth of Iacob Ought it not to haue beene set forth much more cleerely at the publishing of the Law Yes but our Lorde doeth vs to vnderstande that the people had drawen as it were a veyle before it by reason wherof in steede of comming to light it behoued his fauour to be as it were hidden away in the darke That is the thing which God ment to shewe in this text in saying Thou shalt choose a king from among thy brethren without appointing out the house as had beene doone afore But howesoeuer the case stande Gods holdingbacke of his fauour for a time was no vtter abolishing thereof Then did hee delay his promise of setting vppe a king of the tribe of Iuda but yet hee did not vtterly bereaue his people of that hope And so yee see howe the people of themselues made an interruption and yet that God for all his chastising of them vseth gratious goodnesse and moderateth his rigor insomuch that the thing which he had ordeined abideth still sauing that the time thereof is prolonged Let vs marke therefore that God to correct the faultes of his people doeth hide away his fauour for a time so as it is not manifestly seene but yet in the ende he wil cause it to come again Thus ouercommeth hee our naughtinesse with his infinite goodnes and we see it by experience But yet sometimes wee feele it not though our Lorde shewe vs it Howesoeuer the case stande let vs learne by the example of the Iewes that if our Lorde at any time withdrawe himselfe from vs and seeme not to performe his promise to vs our owne faults are the cause thereof for that we be frowarde and haue pulled backe Gods hande when hee would haue reached it out to haue discharged his promise towardes vs. For how many times a day prouoke we his wrath And is not that a kinde of shutting of the doore against him that hee might not come at vs to make vs partakers of his goodnesse Therefore when we haue thrust backe his grace after that fashion if it appeare not againe vnto vs out of hande we haue to humble ourselues acknowledging that we our selues are to blame But yet for all that we must not be discoraged but we must pray God that although he haue deferred the performance of his promises for a time yet wee may not be vtterly bereft of them howsoeuer the world go but that after we haue languished for a time and bin chastised for our offences we returne again without faile and inioy y e thing which he hath promised Thus ye see in effect what wee haue to gather vpon that text And whereas God forbiddeth his people to haue any straunger to be their king there are two reasons which we ought to marke well The one is y t that kingdome was a Sacrament of our Lord Iesus Christ and therefore it was not meete that it should haue come to the hande of an vnbeleeuer or ydolater for that had bin a defiling of holy thinges If heathen kings reigned ouer their like it was not to be wondred at For although some vnbeleeuing kinges reigned ouer the people of Israell by Tyranny 2. Kin. 17.6 25.21 as was done by the Babylonians and afterward by the kinges of Assyria yet doth it not followe but that there was alwayes this exemption that God had still a peculiar kinde of reigning whereby he shewed as in a lookingglasse they y t people was gathered together as into his owne house Therefore if a straunger had bin set vp in the seate of Dauid it had beene trecherie against God the reproch had bin offered to God and to his onely sonne For when the kingdome was stablished in the line of Dauid this promise was added I will be his father Psal. 2.7 Hebr. 1.5 and hee shall be my sonne And the Apostle declareth that it was so honorable a title that it belonged not euen to the Angelles True it is that the Angelles are sometimes called the sonnes of God howebeit that is not without an addition whereas Christ hath it because he is preferred before all creatures Now then hadde they choosen an ydolater and set him vp in the seate which God had reserued for his own onely sonne who was established in his infinite grace who was the marke of his diuine maiestie and who was aboue all the principalities of the world yea and aboue heauen it selfe as in respect of the creatures Col. 1.16.17 as y e Apostle speaketh of him in the first chapter of his Epistle to the Colossians what a thing had that beene Had it not beene an vnnaturall confusion and too shamefull a defiling of the grace of GOD Then lette vs marke that for the first reason why GOD woulde not haue a straunger to sit in the seate of Dauid And in so dooing God ment also to shewe a dreadfull displeasure and to make the people to knowe howe they were vtterly accursed in that they were disappointed of that kingdom that Gods Lampe was after a sort put out For that similitude is often set downe vnto vs in the holy scripture 1.
Kin. 11.36 to shewe that God maketh his light to shine vpon his people and that although there be not at all times great light yet there shal euer be a Lampe howsoeuer the world goeth And the seconde reason was that if a straunger shoulde haue reigned he would soone haue changed the religion as wee knowe that the heathen will alwayes needes sette vp their owne superstitions And why For commonly they haue not the feare of God to keepe them in awe but rather they thinke God to be bounde vnto them if they giue men leaue to worshippe him and serue him after some sort yet for all that they wil needes turne all the seruice of God to their owne lustes and liking If the Turke get the souereignetie in any countrey although he be contented to abide the Christians as they call themselues Yet doeth he worke them all the spite and reproch that can be to discourage them Where the Papistes beare swaye they defile al the puritie of Christian doctrine and they can not abide that the Gospell shoulde be preached or that the Sacramentes shoulde be purely vsed but they will needes put all to hauocke and in any wise set vp their owne ydolatries Thus yee see what would haue come of it insomuch y t if a stranger should haue reigned ouer the people of Israell it hadde bin the next way to haue ouerthrowen the whole Lawe Not without cause therefore did God expressely prouide that they shoulde not choose any other king than of the lynage of Abraham such a one as were comprised in the couenaunt Col. 2.11.12 and bare the marke of the Church that is to wit Circumcision which was the like Sacrament to the Iewes that we haue noweadayes of Baptisme But nowe must we apply this to our owne vse and vnderstande first of all that the kingdome of our Lorde Iesus Christ must bee mainteined in such soundenesse as that wee must beware of bringing any defilemēt into it And what is y e kingdom of Christ I haue told you already y t it consisteth not in any visible things or in any things belonging to this present life but it is the gathering of vs together by his holy spirite into the hope of the heauenly life and the preaching of the Gospell vnto vs that it may bee as a rule to holde vs vnder the obedience of God And although the Sacramentes bee visible of themselues yet are they neuerthelesse spirituall as in respect of their ende as all other Ceremonies are We come hither togither well it is a visible thing we kneele downe to pray vnto God that is visible also but yet it aimeth at a higher ende and hath a respect which is altogether spirituall So then let vs learne that the kingdom of our Lord Iesus Christ ought to be mainteined in his full soundenesse that is to wit wee must beware that wee mingle not any corruption with the things that he hath commaunded in his Churche ne thrust in such persons as may serue to ouerthrowe the common weale For if we should choose false Sheepheards and men of wicked doctrine or of leaude conuersation were it not a dishonoring of Iesus Christes kingdome and a putting of all thinges to hauocke as much as in vs lieth Seeing then that the children of Israell were forbidden to set vp a straunge King in the seate that was a figure of our Lorde Iesus Christ nowe that we haue the sonne of God to gouerne vs not in shadowe as in the time of the Lawe but in full trueth nowe that wee haue our Lorde Iesus Christ who is called the daysunne of righteousnesse as the prophete Malachie termeth him M◠◠4 who telleth vs that he is neere at hand to vs and ruleth in the middes of vs what a trecherie were it if we should deface his roial throne and not maintaine it in such purenesse as that he might alwayes reigne by his worde and euerie man doe him homage and both greate and small knowe him Psal. 〈…〉 and he haue alwayes his preheminence among vs Thus yee see howe the first point is that God commaundeth vs heere to haue a speciall care of his Churche so as there may be no defilement to hinder Christes reigning ouer vs as he ought to doe Nowe as touching the second reason let vs marke also that if God haue giuen a people the grace to choose Kinges Princes Magistrates or Iudges they ought to haue great regarde that the seate which God hath ordeined for the wellfare of mankinde be not giuen to a man that is an vnbeleeuer For the people that chooseth either king or Iudge without discerning whether he be a man that fearth God or no doe put the haulter about their owne neckes wilfully And when they shall choose and take Magistrates that are either deadly enemies of the Gospell or Hypocrites that seeke nothing else but to turne all thinges vpsidedowne or worldelinges that coulde finde in their heartes to treade all religion vnder foote is not the admitting of such men as an opening of the gate vnto Sathan that hee might haue place among vs Is it not a reiecting of Gods grace to the ende that all abhominations might haue their full scope So then when soeuer wee choose Iudges Magistrates Gouernours and Officers of Iustice let vs take warning by this text to looke for this marke in them that they bee men which feare God and are at leastwise desirous that Religion shoulde be mainteined in his purenesse For otherwise it is all one as if wee woulde driue God from vs and seeke to banish him from among vs which is too cursed a trayterousnesse And thus much concerning earthly gouernement After wee haue indeuoured that the spirituall religion of y e church may bee maintayned let vs likewise be so minded towardes the state of the temporall sworde and ordinarie iustice that such as sit in iudgement may bee all one with vs in brotherly religion and that the holy bande of faith may knit vs togither in obedience to one selfesame God And hereof there is a faire confirmation in the thinges that Moses addeth for it deserueth to bee treated of immediatly and we shall see it in place conuenient But he sayeth expressely That the king which shall haue beene chosen must cause the booke of the lawe to be copied out in the presence of the high priest and of the Leuites Nowe let vs see why God hath made this so strait ordinance that there should bee a booke of authoritie for the kings vse Is it meant that a man shoulde bee ignorant and vtterly vnacquainted with the doctrine of God vntil hee came to the crowne No. For Gods will is that his lawe should bee knowen both of greate and small as wee shall see by his protestation hereafter Deut. 32.46 The secrete thinges belong to your God himselfe but yet it hath pleased him to set his worde here before you ye must not say any more that it
king must not take many wiues It is certaine that this rule is common to all men For although some of the Patâ—â—â—rkes had many wiues yet was it not therefore lawful for we must haue recourse to Gods institution True it is that mans custome may well peruert the doctrine but yet can it not change euill into good for all that It is God that ordeyned marryage and as he is the author therof so will hee haue men to holde them to his pure institution Nowe did hee create two wiues for Adam No and yet as sayeth the Prophet Malachie hee had abundance of spirit in him Mal. 2.15 It had beene no harder a matter to him to haue created two or three women than to haue created one Was God letted by any vnabilitie Nay and yet he created two in one flesh Sith the case staÌ„deth so then it is a changing of the order of nature a despising of God when a man taketh two wiues O say they the Patriarkes did so Yea but theâ—eby it appeareth that the custome of men cannot alter Gods ordinance how great vertue or holines so euer be in them And it serueth also to shewe y t such as shielde themselues vnder the example of other men offend double For is it meete y t Gods authoritie should bee diminished vnder pretence y t men haue done this or y t And therfore let vs vnderstand y t it was neuer lawfull for any man liuing to take two wiues in mariage at once for it is a breaking of Gods order Why then is it forbidden here but onely to kinges Because there was more libertie And the thing that I haue touched already is the better confirmed vnto vs in this text If a priuate person had taken two wiues hee should haue beene neerely looked vnto What Shall I go giue my daughter to him that is marryed alreadie Shee shal be sure to haue sorrowe to her soppes shee shall liue in continuall stryfe and vnquietnesse Yet were shee better to bee dead out of hande But men were so desirous of honour that if a king required a daughter of theirs to his wife they easily condescended vnto it What I shall haue my daughter marryed to a king And it was a blynding of a womaÌ„ when shee was sued vnto by such a one Nowe then for as much as kinges had larger scope in this case and consequently might more offend God our Lorde hath specially forbidden them to haue many wiues and moreouer because the example of such as are in authoritie is woorse than the example of priuate persons If a common person doe any euill it goeth no further than his owne house and his next neighbours but hee that is in authoritie standeth vppon a skaffolde and is seene afarre off and if he ouershoote himselfe the corruption of him spreadeth throughout the realme Therefore it was requisite that God should forbid kinges to haue many wiues euen because the corruption therof woulde haue spread ouer the whole lande And although it could not be letted altogither yet came it first from the heathen And if it bee asked from whence the hauing of many wyues came 〈◊〉 4.19 it wil bee founde in the house of Cain not among the people of God This leawdnesse then of hauing many wyues was brought vp by Satan And the Patriarkes were intangled in it as in deede it is harde for a man to keepe him selfe from a thing when it is once growen into a custome for then it seemeth to be permitted Yet notwithstanding to the intent it should no more be so because there was occasion therof our Lorde forbad kinges to haue many wiues But heere it might be demanded what is to be sayd of Dauid and much more of SalomoÌ„ in respect of wiues as well as of riches It cannot be denyed but that Dauid had many wyues and as for Salomon he had many moe and he seemeth not to haue bin blamed in that behalfe for the scripture speaketh but of the turning away of his hart after straunge women which infected him with their superstitions and ydolatryes 1. King 1â— 4 And as touching gould and siluer wee knowe how it is sayd that Dauid gathered so great a masse of them that Salomons Temple and his palace were builded therwith Therefore there was a maruelous riches 1. Kin. 10.27 Yea and it is said expresly y t in the raigne of Salomon men made no more accompt of gold and siluer than of grauel y e quantity therof was so exceeding great And there seemeth to be some contrarietie in the scripture in as much as among other thinges our Lord sayeth that hee will cause the gould of Arabye and all the riches of the worlde to bee brought to Ierusalem Psal. 72.15 And why should he promise that if he ment not that kinges should be riche and wealthie Nay it is a figure of the kingdome of our Lord Iesus Christ. If this blessing of God bee set downe as so worthie a thing howe are kings forbidden to gather golde and siluer As touching wiues no dout but both Dauid and Salomon offended in that behalfe and Salomon most As for Dauid hee had many wiues and all the excuses that can bee alledged wil not be able to iustifie him before God But howsoeuer the case stande he did it not through inordinate lust For he had maryed Michol Saules daughter and hee coulde haue contented himselfe with that one wife if shee had not beene taken away from him by force And when she was giuen to another man it was lawfull for him to take Bersabee Againe there happened other things afterwarde so that if a man consider wherefore Dauid tooke many wiues surely there wil euer be some occasion to excuse him to the worldward but yet for all that he was blameworthie stil before God And as touching Salomon he rebelled openly as a man too much giuen to y e flesh in that he proceeded euen against the prohibition that was giuen both to himselfe and to all other kinges And it appeareth what insued to him for it For that hee was so abused and deceiued by strange women it was a iust punishment and because he had taken such libertie to himselfe God shewed him that he had cast him selfe into Satans snares When a fish thinkes to swallowe vp other fishes he himselfe is caught or choked by that meane Euen so was SalomoÌ„ faine to receiue his payment because hee gaue himselfe too much to his delightes and pleasures And it is a dreadful thing a thing that ought to make the hayre to stande vp vpon our heades that so excellent a man indued with so great giftes of Gods spirit shoulde become an ydolater and fall away from the pure seruing of God specially being himselfe a prophet to teach the whole worlde and a lampe to direct not only the children of Israell but also the verie Infidels and to draw them to the knowledge of the trueth O that such a
of Leuy For it is no small thing that God shoulde be their inheritaunce it was a title of honour aboue all others Whereas all the rest of the children of Israell had their portions in the Land of Chanaan God reserued himselfe for Leuy saying Holde yourselues to me I am your inheritance Ye see then how their portion was better than all the rest sauing the tribe of Iuda which was priuiledged as whereunto God had already assigned the kingdome And whereof came that If yee haue an eye to the originall yee shall see that the sinne of Leuie made him worthie of banishment that he might haue beene as a vagabonde without any certaine dwellingplace but yet for all that God prouided so for the matter that hee turned the euill into good and the reproch into honour Therefore let vs learne not to be discouraged when GOD punisheth vs for our sins yet to be so ashamed of our misdeeds and offences as we may not dout but that our Lorde pitying vs wil make his chastisements beneficiall to vs so as we shal be the more honorable before him and his Angelles If we be faine to abide some shame and reproch for a time before the world the thing that ought to be a good cōfort to the faithfull when they be smitten by y e hand of God is not to greeue thēselues with the only beholding of their present affliction but to thinke vpon the end and issue of it which is that God turneth bitternesse into sweetenesse Furthermore wheras it is said to y e Leuites that God is their heritage it is to the end they should be the willinger to giue themselues wholly to his seruice For had they bin busied in husbandry traffike of marchandice such other like things they had bin turned away frō their office not had leasure to doe the thing y t God had cōmanded them y t is to wit that those which were in Ierusalem should serue in y e Temple Mal. 2.7 those which were dispersed abroad in y e countrey shold maintaine the religion pure not suffer the people to growe out of order but teach thē euery man in his place y ◠they might be preserued in all purenes For vpon y t conditiō were they chosen Not without cause therefore doth God say y t hee was the heritage portion of the Leuites to the end that such as are called to his seruice shold not be pulled away nor haue excuse to withdrawe them frō the full executing of their dutie Now in deed S. Paul applyeth this to y e ministers of gods word 1. Cor. 9.13.4 saying y t if by the law of Moses they which serued at y e Altar were found of the Altar they which at this day haue y e charge of preaching Gods word and of the offring vp of spiritual sacrifices ought of reason to be found and maintained to haue that which is necessarie for them Yet notwithstanding wee must learne generally y t God hath done vs the honor to make vs all Leuites according to this saying Esa. 66.21 y t when God shall haue restored his people those which were Leuites before shal then become Priestes all the cōmon people shall become Leuites And this belongeth to the kingdome of our Lord Iesus Christ. Seeing then y t Iesus Christ hath shewed himselfe to the worlde Eph. 2.13 we which before were straungers had no acquaintance at al with God are nowe come into the Church to be of the body of Abrahams children and are in as good case as they y t were heires of the promise But we are become Leuites for we preace vnto our God He. 10.19 20 haue familiar accesse to him in the name of his only sonne so as we may boldly call vpon him as our father And euen in the same respect doeth S. Peter call vs a kingly priesthod 1. Pet. 2.9 because y t wheras we were gōne backe before and wist not how to come at God ne had any meane to bring vs to him now he calleth vs to him yea euen as though wee were priestes not to enter into a materiall Sanctuarie with y e bloud of Goats sheepe or Calues but with the bloud that was shedde to dedicate vs to God to wash vs from all vncleanes And so now we go into the sanctuary of heauen to present ourselues before the face of God Nowe then let vs apply this doctrine to ourselues where it is sayde that God is our heritage True it is that such as haue goods possessions in this worlde may vse them howebeit with the condition which S. Paul setteth downe in the seuenth Chapter of the first Epistle to the Corinthians 1. Cor. 7.30 namely that he which hath possessions be as he that hath none that he haue the one foote euer lifted vp and that he sticke not fast in the mire as tyed to the things that are here beneath but that we remember ourselues to be but strangers in this world and therefore looke euer vpwarde to the restingplace of heauen After that maner we may well possesse whatsoeuer thinges are in this worlde but yet must we euen goe further and not be stayed or tyed heere For why Seeing our Lorde hath aduaunced vs to such dignitie as to haue vs to be priestes let vs goe to his Altar For wee bee linked to our Lorde Iesus Christ Psal. 16.5 that hee might dedicate vs to GOD his father Sith it is so let vs doe as is sayde in the sixteenth Psalme For although it was sayd alonely of the Leuites that GOD was their portion yet doth Dauid boast that hee hadde a faire portion because God was his Behold sayeth he I haue a fayre lotte and hencefoorth I haue no cause to complaine as though I wanted any thing for my God hath giuē himself to me he is my portion I possesse him Dauid came not of the tribe of Leuie and howe falleth it out then that he boasteth himselfe to haue as much as the priestes He knewe well that Gods reseruing of y t tribe for a time was after such a sort y t yet neuertheles he would haue y e whole people partakers of y e same blessing accordingly also as it is saide in Exodus Exod. 19.6 you be a priestly kingdome And S. Peter hath turned this into another maner of speech saying Ye be a kingly priesthood that is to say ye be all as it were a sort of litle kinges because God gouerneth you and that is for your benefite for he hath promised to giue you a redeemer which shall leade you into al perfection Neuerthelesse yee must vnderstande that this kingdome is not like other kingdoms of y e world but is matched with a priesthoode that is to say it is consecrated and dedicated to God Dauid therefore acknowledging this sayeth that God is his portion Nowe if this was sayd in the time of the figures
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
reigne of Dauid Saying That a starre should come out of Iacob the brightnesse where of shoulde reche vnto Israel and Moab shoulde bee subiect vnto them and humble himselfe vnder their feete And vndoutedly in the reigne of Dauid there was a figure of the kingdome of our Lorde Iesus Christ. Yee see then how Balaam was constrayned to speake in this sort mauger his beard and againe when Balac reproued him saying What meanest thou Thou art come hither at my charges and commest thou to deceiue mee for thou doest cleane contrary to that which thou didst promise mee And what can I do saith Balaam Is God like vnto men that hee shoulde change his purpose If he haue once decreed a thing it must needs be done it abideth for euer For hee altereth not ne changeth according to the lust of men Beholde how the false prophet speaketh in as excellent a style and manner of speech as can be of Gods vnchangeable truth Now because the Israelites should not think that Gods doing hereof was either because thy had deserued something or because they were better than the Moabites Moses sayeth afterwards That this was because God loued the Iewes To the intent therefore that he might be magnified for his freebestowed goodnes and that y e Iewes might humble them selues knowing that they had obtayned fauour at his hand by reason hee had chosen elected them of his owne good will he saith Thy God hath now declared how he loued thee Here we haue to note first of all that Balaam was such a false prophet as notwithstanding had some particular gift of prophecying from God and these be no contrary things that a man should haue the gift of prophecying and yet for all that abuse the gift of the holy ghost and turne it to a wicked purpose Wee see that also which S. Paul sayth in his Epistle to the Corinthians 1. Cor. 14. namely that they which had the gift of tongues of interpreting and such like things which were excellent in the Church had notwithstanding no regarde of edifyng of the Church and that many of them were not renewed in such sort by the spirit of God y t they sought to serue him Phil. 1.18 It may wel be therfore that men shal haue receiued excellent gifts to bee esteemed that they shall beare the markes of the spirit of God yet not haue the chiefe and principal thing of all y t is to wit the spirit of regeneration nor be so confirmed that they shall giue themselues ouer wholy vnto the seruice of God endeuour to make that auailable vnto them which they haue receiued by applying it vnto a good lawful vse wayting for the saluation which God setteth before them This may wel be And if this fall out in the Church that is to say to them which are of the housholde of faith what shal we think of Balaam the like so we see there is no inconuenience y t Balaam had the gift of prophecie yet for all that had many corruptions therewithal insomuch that he was an idolater vsed sorceries But what is the cause that God gaue him the knowledge of foretelling things to come for it might seeme y t by this meanes he setteth forth his name vnto open reproche It is true in deede that Balaam such like when they thus abuse the gifts of God do vnhallow y t which is holy that which they haue receiued of God Yet notw tstanding there was this respect y t God ment to leaue some witnesse of himself euen among the Infidels to the intent they might haue so much y e lesse excuse be so much the more conuicted if they would make ignorance their buckler As for example the Moabites forasmuch as they had not y e law therefore they had neuer knowen any thing of God except their fathers had left thē some smal remnant therof For Lot was not ignorant of it but beeing brought vp in his vncle Abrahams house he knew what religion meant As for the Moabites they were altogether estranged from it Howbeit there remained some small print therof y t they might be conuicted at the latter day y t if they had sought after God they might haue attained vnto him but because they were snarled in the multitude of superstitions which they themselues had deuised were growen cleane out of kinde they can seeke after no starting holes for they shal always be condemned for hauing a malicious wickednes in them and for turning aside from God so as they deserued to be blinded in y t fashion by y e deceits of Satan And thus yee se what is to be noted in the first place touching Balaam Now in y t Balac beleeued y t if Balaam once cursed y e people al should passe on his side wee see therby how men can neuer hold the mean but euen do swarue aside to some extremitie or other Gen. 2.7 It is true in deede y t when wee are blessed of y e prophets of God the same is a warrant vnto vs of his blessing But yet we must always haue an eye vnto God For if we teare him in pieces what shal we win therby But when men think to coniure God it is al one as if they would dismember him For they intend to seuer his iustice vprightnes from his truth his gratious goodnes from his mightie power God saieth y t when we be blessed of his prophets we ought to assure our selues that he ratifieth y e same in heauen When Abraham blessed Isaac when Isaac blessed Iacob when Iacob blessed his children it was no vaine blessing because it had his certaine force effect And why Because God had giuen vnto them this office And what is y e reason y t we are blessed at his hand when mē blesse vs with their mouth His wil is that men should beare this reuerence vnto his word by y e which he declareth him self here below vnto vs he cōmeth not downe alwayes from heauen in visible maner he sendeth not his angels at our plesure but those whome he hath ordeined his messengers are to declare his wil vnto vs. He wil be serued by them as by instruments to the intent he may make his blessings which he sendeth vnto men to profit them And therefore if we say that being blessed by the Prophets or by the priests we are assured y t God ratifieth the same in heauen we shal speake truly Yea verily if so be wee haue an eye vnto God be conformable vnto his wil. But if we dally with God wil haue him transforme himselfe at our beck let vs note y t he wil curse vs yea y t he will curse vs double when we vse him in that order For when God ordeined that the priestes should blesse the people it was to good effect purpose For it is expressely said in the sixth Chapter of Numbers Ye shall blesse my people in
through so much filthines in this world we may be taught to amende our misdoinges continually vntil that we be throughly ridde of them for the full vniting of vs to himselfe and to make vs pertakers of his heauenly glorie That it may please him to graunt this grace not only to vs but also to all people and nations of the earth c. On Tewsday the xxiiij of March 1556. The CLIX. Sermon which is the seuenth vpon the eight and twentith Chapter 36 The Lord wil carry thee and thy king which thou shalt haue set ouer thee to a people which thou hast not knowen neither thou nor thy fathers and there shalt thou serue other gods of wood and of stone 37 And there shalt thou be a gazing stocke a skoffing stocke and a byworde to all people to whom the Lorde shall bring thee 38 Thou shalt lay much seede in the grounde and shalt gather litle for the grassehoppers shall deuour it 39 Thou shalt plant a vineyearde and dresse it but thou shalt not drinke the wine of it nor gather any fruite of it for the wormes shall eate it 40 Thou shalt haue Oliue trees in all thy coastes but thou shalt not annoint thyselfe with the oyle of it for all thine Oliues shal be shaken off 41 Thou shalt beget sonnes and daughters but not to thy selfe for they shall goe into Captiuitie 42 The worme shall destroy all thy trees and the fruite of thy lande 43 The straunger which dwelleth with thee shall rise aboue thee very high and thou shalt stoope vnder him verie lowe 44 He shall lende vnto thee and not thou vnto him he shal be the head and thou shalt be the taile 45 And all these curses shall come vpon thee and followe thee and take holde of thee vntill thou be vtterly rooted out because thou hast not obeyed the voice of the Lorde thy God by keeping his commaundementes and ordinaunces which he hath commaunded thee WE know when the people of Israel chose theÌ„ a king with what affection they were led â—â—al 10. euen of pride for that they would not bee inferiours to their neighbours Moreouer they thought to be very sure by hauing a head ouer theÌ„ that should haue the whole authoritie And so ye see that the children of AbrahaÌ„ could not content themselues with their libertie but desired to haue a king Because they sawe the Egyptians the Syrians the Moabites yea and the Tyrians and other like people to haue kinges they bare themselues in hand that if they also might haue a head all would goe well with them Now like as pride and ambition was the cause that they chose a king in Israell euen so became they hardhearted thereupon supposing themselues to be out of all perils by hauing such a defence by meane whereof we see that they despised the prophetes vnder pretence that they thought themselues well fensed The spirite of GOD foreseeing this albeit that it was not yet come to passe sayde in this Text That the king which they shall appoint should be lead captiue into a straunge countrey As if God should haue sayde that they might well seeke startinghooles to saue themselues but they should stande them in no steede at all against his hande This is the thing that we touched yesterday namely that when God is our aduersarie we may not thinke to maynetaine ourselues against him by the meane of creatures knowing that he will surely apply theÌ„ to our destruction Therefore let none of vs deceiue himselfe neither let vs make our defence of that which is nothing but smoke and leasing It is true that the king which was first chosen by the people of Israell namely king Saule was not brought to captiuitie 1. Sam. 31.4 howbeit that he dyed in battayle but the successours of Dauid were handled cruelly with great reproch notwithstanding that God had ordained them yea and that they were a figure and Image of our Lorde Iesus Christ. And it is a horrible thing that the kingdome which GOD had dedicated vnto himselfe as witnessed the annoynting should be layde foorth to such a reproch Yee see howe the successours of Dauid which hadde receiued the promise that their seate shoulde be euerlasting and in the meane while were as the figures of our Lorde Iesus Christe were handeled on such a sort that they were led prisoners in chains were arrained as offenders had their eyes put out hadde their childrens throtes cutte in their owne presence were cast into a deepe dungeon there to rotte or to bee eaten to death with vermine and that as you see is a verie strange matter But the vengeance of God was to extende so farre euen of necessitie because of the frowardenesse of the people whereof was none other remedie And the more that God had suffered them and patiently waited for them the more were they to bee brought to the extremitie of all confusion for despising so great goodnesse and for beeing so frowarde and hardhearted against it Nowe we may heereby gather a good warning to witte that as was declared yesterday albeit that according to the worlde we seeme to stande in no perill yet doeth it behooue vs to seeke to haue Gods fauour for if he be not on our side and we vnder his sauegarde cursed are all the helps which we suppose to haue of creatures for they serue rather to ouerthrowe vs. And therefore lette vs take heede that wee put not our confidence in the greatnesse of Princes or in any other deâ—ences for wee see howe they bee but meanes to blinde such as might else turne to GOD and obtaine foregiuenesse of him and that in the ende it shall ouerthrowe them vtterly Let vs then bee better aduised and though we seeme to be neuer so wel garded to y e worlde yet let not that be a lette vnto vs to walke alwayes in the feare of God knowing that all the fauor which we are able to purchase in the world is nothing at all and that if God doe but blowe vppon it all vanisheth away in the minute of an houre That is the thing which we haue to mark vpon this text Nowe it is sayde expresly That as well the king as the subiectes shall serue straunge Gods yea euen of stone and of woodde that is to say puppettes and Idolles No doubt but that God by these wordes ment to vtter how dreadfull punishment was to come vppon the Iewes For albeit that the nourishment that God giueth vs and in like wise all the Testimonies of his fatherly loue and goodnesse appertayning to this transitorie life bee to bee highly esteemed yet the most singular benefite that we receiue as long as wee liue in the worlde is that we haue Religion well ordred that his seruice be pure amongst vs that we call vppon him and that it bee lawefull for vs to claime him as our GOD and that wee be not berayde and defiled with superstition and Idolatrie That say I is
would thus fall asleepe let vs looke to our selues and gather our wittes into some feare and let euery of vs quicken vp himselfe And if wee doe not stirre vp our selues in this manner then must God needes torment and vex vs and make vs a liuely portraiture of that which is mentioned heere For in verie deede after that the despisers of God haue plaide the madde beasts and bleared out their tongues at all manner of doctrine and set light by all threatenings and like chafed bulles haue rushed against God and all his iudgementes they must at the last feele themselues vexed and troubled with vnquietnesse as wee see howe the great Tyrants that make all the worlde to shake vnder them haue their part hereof without measure insomuch that where as they make others to drinke a little glasse of feare and terrour they themselues must drinke vp a whole potte full and suppe vp the dregges Esa. 51. â—â— according to the phrase of the Prophets when they speake of the greatest punishment that God sendeth Namely that when those whom God chastiseth haue drunke more than their fill in swallowing vp great store of sorowes then they which haue liued at their ease and in pleasure must drinke the leeze which is the bitterest and will make them to burst And in deede we haue an example of a heathenish Tyrant who hath verie well prooued and declared that all his whole life was a continuall torment yea euen by his owne witnesse For being flattered of one that saide vnto him O syr howe happie is your state Yea quoth hee and I will make thee to vnderstande it thy selfe And thereuppon hee made him a feast and when hee had set him at y e table he put a sworde ouer his heade hanging by one onely hayre to shewe vnto him what manner of state that was which hee had counted so happie The man seeing himselfe in that perplexitie saide Let this kingly state be taken away from mee for I had leuer die a hundred times than to be in such vnquietnesse and perplexitie This I say was the confession of a heathen Tyrant as if GOD shoulde haue helde him vpon the Torture that it might bee a generall lesson against all such as make warre with God and trouble the worlde with terrour they must spite of their teeth bee made afraide themselues and finde no rest After many tossings and turmoylings hell must euermore waite for them they must see their graues open which they are to fall into and they must beholde the great gulfes readie to swallow them vp and in the meane while can haue no recourse nor refuge to God but doe stil flee from him where as he is the onely person to whom they shoulde haue sought for succour Nowe ouer and besides that which wee haue saide already namely that we ought to preuent this threate by fearing God of our owne accorde let vs vnderstande that forasmuch as we be all wretched sinners and there is not one be hee neuer so well and rightly minded which ought not to vnderstande that hee is greatly indaungered vnto God yet when wee haue our Lorde Iesus Christ 〈◊〉 1.14 who is our peace and when wee can by his meane rest vppon the fatherly goodnesse of God then may wee be sure that he holdeth vs for his children and that hee watcheth ouer vs and procureth our welfare And that is the cause why Sainct Paul saith expresly 〈◊〉 5.1 that when we be once iustified by faith then we be at peace with God He saieth that we must be iustified by faith that is to say that wee must haue imbraced the grace which is offered vnto vs by the Gospel knowing that God forgiueth vs our sinnes and is mercifull vnto vs in that hee beareth with vs for our Lorde Iesus Christs sake Vntill we come to this we must needes be alwayes in doubt and in perplexitie but hauing knowledge once that God hath buried all our sinnes so as wee put our trust in the death and passion of our Lorde Iesus Christ then wee bee at peace yea in peace and not in dulnesse like as the vnfaithfull and the despisers of God may haue some peace for a certaine time as we haue saide afore but forasmuch as they forget themselues and do still followe on their wicked traine they vtterly besot and bewitch themselues But Sainct Paul saieth that wee haue peace with God that is to say that we acknowledging our selues vndone without him may boldly preace vnto him and say Seeing GOD is my father and hee hath shewed himselfe so gracious to mee in this present life as to giue me some rest heere surely there is a more blisfull rest prepared for mee when as our Lorde Iesus Christ shall come to meete vs for to guide vs and to bring vs vp that wee may seeke our God as in deede that is the place which wee must come vnto if wee intende to haue a place to rest vs in And in that respect is it that the Prophets in likewise speaking of the kingdome of our Lorde Iesus Christ doe alwayes say that euerie man shall then sleepe vnder his owne figge tree and vnder his owne vine Mich. 4.4 and nothing shall make him afraide Nowe then concerning the threatenings which Moses hath set downe heere the Prophets as true expounders of Moses and as renuers and bringers of the Lawe to rememberance againe hauing shewed vnto the people the vnbeliefe and rebellion which they sawe in them and hauing shewed the vengeance of God which was readie to light vpon them for it did bring those back againe vnto Iesus Christ which erst were altogether vnreformable And albeit that it behoued them to suffer smart for a time because of their sinnes yet doe they giue them hope that God will make a couenant with them and that then they shall sleepe euery man in his vyneyarde and vnder his figge tree doing them to vnderstande that although they slept not in a locked chamber but lay in y e middest of the fields yet they should be safe ynough because they were vnder the protection of their God by reason whereof they might sleepe at ease and in safetie Forasmuch then as wee haue such assurance wee ought to bee well setled in our mindes and sith wee haue vnderstanding of the reconciliation that is made in our Lorde Iesus Christ wee haue nowe good cause to rest vs in our God and to be still and quiet howbeit so as we forget not so great a benefite And wee see that our Lorde Iesus Christ is minded to raigne among vs. Let vs therefore suffer our selues to bee gouerned by his hande and as Ewes and Lambes let vs followe our shepeherde and then shall wee do that which our Lorde hath appointed for vs so as nothing may hinder vs but that we may attaine vnto him Although wee see thinges turmoyled in this worlde so as all goes to hauocke yet shall wee bee able to take breath
haue a desire to followe it and to giue our selues ouer vnto it And that is the cause why hee sayeth that we bee drawen vnto him Iohn 6.44 And indeede Moses sayth not The Lorde will circumcise thyne heart to the ende that thou mayst bee able to loue him but hee sayth to the ende that thou loue him Hee sheweth that GOD doeth not onely giue vs the power to will well but also doeth throughly fashion vs to the same And that is a further point wherein the Papistes doe abuse themselues too grossely for when they speake of the grace of the holy Spirite they vnderstande that GOD in deede giueth vs the power if it seeme good to vs but yet that all the same lyeth in our discretion and that GODS woorking in vs is not in such sorte as that both our listing and our performing proceede both thereof But it is too nygardely a speaking of the grace of GOD that he should say vnto man Well I wil giue thee power that thou mayst doe well if thou wylt but I will lay the brydle on thy necke and when thou hast a good will and that of thy selfe if thou hast constancie and power to put it in execution thou mayest well doe it and I will helpe thee therein If GOD shoulde doe so what shoulde become of our saluation For can men in such frayltie as wee doe feele and amiddest so many combattes as Sathan doeth deliuer vs haue one onely firme and constant will It is impossible Moses therefore sayeth not that GOD will circumcise our heartes to the intent wee may haue power to feare him but hee putteth the thing in effect to the intent that wee shall feare him after which manner also hee speaketh by his Prophetes as well Ieremie as Ezechiel Ier. 31.33 Ezec. 36.26 Hee sayeth that hee will put his feare in our heartes Hee sayeth not that hee will giue them power And then will I make them sayeth hee to walke in my commaundementes This is it that GOD doeth attribute vnto himselfe to wit that hee will so imprint his Lawe in our heartes as wee shall haue a will agreeable vnto his and then hee will guide and gouerne vs in such sorte as wee shall ouercome all temptations and accomplish that which hee commaundeth vs. It belongeth not to vs then to challendge such prayse to our selues Thereby wee see that the Papistes deale treacherously in all the doctrine of freewill for all their whole seeking is to robbe GOD of all that euer the holy Scripture declareth to bee his and which hee reserueth to himselfe and to spoyle him of his honour vsurping it euerie man to himselfe Let vs therefore beware of this diuelish arrogancie and let vs vnderstande that Saint Paule hath not sayde without cause Phil. 2.13 That it is GOD that woorketh in vs both the wyll and the deede Saint Paule sayeth not after the manner of the Papistes that when God giueth vs the meane wee may bee able to will that which is good but hee sayeth that hee will put the will in vs. And then hee addeth that GOD in likewise doeth woorke the matter that is to say hee accomplisheth the good woorkes in vs and the whole is perfourmed sayeth hee after his owne will Therefore whereas the Papistes saye that GOD hath respect whether wee bee able to vse his grace well or no and that according as euerie man behaueth and gouerneth himselfe GOD dealeth with him thereafter Saint Paule sayeth that it proceedeth altogether of GODS good pleasure And yet it is not therefore to bee sayde that wee bee blockes of wood But let vs marke well what Saint Paul concludeth that is that wee must walke in feare and warinesse Phil. 2 1â— woorking our saluation What Is it in vs to doe it No but hee sheweth that wee bee instrumentes of GOD and that when hee giueth vs the wyll and power to perfourme it is bycause that euerie one of vs shoulde offer himselfe to doe his indeuour howbeit vnder the leading of the holy Spirit acknowledging that all of it proceedeth from aboue and Saint Paule sayeth that wee must doe it with feare and carefulnesse to the intent wee bee not vnprofitable and yet that in the meane while there bee not any drop of presumption in vs to suppose that wee haue any abilitie or power of our selues but that GOD bee honoured as hee deserueth Nowe wee see what is the naturall sense of this Text where Moses promiseth vnto the Iewes that GOD will circumcise their hearts Thereby hee sheweth that it is not ynough for men to haue the Lawe preached and to haue their eares beaten therewith and to vnderstande what their duetie is for all that will be but as a dead thing vntill the time that God doe chaunge their heartes and reforme them and woorke within them and that the affections of men and their thoughtes bee guided by the holy Ghost And by the way hee sheweth heere the vse of Circumcision which is another poynt worthie to bee marked For the fantasticall fellowes of our dayes which woulde take away the Baptisme of little children neuer vnderstoode the vse of Circumcision It seemed vnto them that it was but a temporall matter yea and a tryfling thing and that it was not spirituall for the auncient fathers in so much that the cursed heretike which was punished in this Towne mocked all the Sacramentes of the Lawe of Moses Abraham sayd hee had but a shadowe of the heauenly lyfe and albeit that hee was named the father of the faithfullâ— and it appeareth that hee did altogether stay himselfe vppon the celestiall heritage yet was hee not touched therewith neither dyd the fathers knowe GOD but worshipped an Angell which was there in a visible shape in steade of GOD. These bee the horrible Blasphemies which insue when men doe so separate the Lawe from the Gospell In deede wee haue at this day a grace which surpasseth that grace which GOD shewed to our fathers but yet must wee not so bereaue Abraham of the spirituall kingdome of our Lorde Iesus Christ as to make Circumcision to bee but an earthly Sacrament Therefore let vs beare well in minde that when GOD ordayned Circumcision besides that it was a seale of the righteousnesse of fayth as Saint Paule sayeth in the fourth Chapter to the Romanes it did also shewe vnto men that they ought to bee mortifyed and renewed by regeneration to the obedience of GOD. Whereby wee may gather that Circumcision signifyed the same thing vnto the Iewes which Baptisme importeth vnto vs at this day What haue wee in Baptisme That wee bee blessed in our Lorde Iesus Christ and that whereas wee haue nothing but accursednesse by the heritage of Adam wee be sanctifyed to bee adopted into the celestiall heritage so as God by iustifying vs doeth accept them which were not earst woorthie to bee numbred amongest his creatures Againe wee haue also a similitude and a portraiture of death that wee myght
it is a sufficient instruction insomuch as it is good and expedient for vs. For this cause dooth Saint Paul sende vs to our Lorde Iesus Christ saying That if we beleeue with our heart to Iustification Rom. 10.6 and confesse with our mouth to saluation that Christ dyed and that GOD raysed him againe then are wee in that perfection which Moses speaketh of here Nowe it is true that Saint Paul dooth vse in this place the worde Hell for the worde Deepe which hee dooth for the fitter applying of that sentence to his owne purpose which Moses did vse after a general manner Moses speaketh after the common custome of men O what is hee that can dig down into the bottome of the deepe Who is he that can mount vp aloft aboue the skyes Saint Paul minding to apply this to our Sauiour Christ sayth that we need not to alledge either heauen or hell or aught else that can bee imagined in this worlde God dooth sufficiently shewe himselfe vnto vs in that wee haue witnesse that Iesus Christ dyed and is risen againe For wee knowe that by the vertue of that worde Hell is bereft of all power ouer vs and heauen is set open for vs. True it is that wee must beginne with this simplicitie that Moses speaketh of When hee saith that the worde is in our mouth and in our heart his meaning is that the being thereof in our mouth is to the end wee shoulde talke of it and so become learned and that the being thereof in our heart is to the ende wee shoulde vnderstand it But Saint Paul goeth yet farther not that hee wresteth and wringeth the Testimonie of Moses but hee sheweth that the same is in very deed fulfilleâ— to wit that wee haue power to speake the worde of GOD as wee ought and that we haue it also imprinted in our hearts He sayth then first that wee must come vnto our Lorde Iesus Christ according to this saying which is set downe in another place namely that Iesus Christ is the ende of the Lawe Rom. 10.4 and also that hee is the lyfe of it Then we see that if wee meane to profite by the holy Scripture wee must hye vs to our Lorde Iesus Christ for hee is the liuely Image of God Col. 1.15 2.3 it is he in whome are comprehended al the treasures of wisedome and vnderstanding Thus much concerning that poynt Are wee nowe come vnto Iesus Christ It behooueth vs to knowe the principall thing that is giuen vs in him to wit that wee bee redeemed by his death and passion for he hath suffered the paynes that were due vnto vs and hath borne that dreadfull vengeance of God which belonged vnto vs and hath thereby made vs free That then is the benefite which wee reape by the death and passion of our Lorde Iesus Christ and by his resurrection hee hath purchased righteousnesse and lyfe for vs and hath also opened vnto vs the kingdome of heauen from the which wee were earst banished Nowe first of all when wee call to minde the death and passion of our Lorde Iesus Christ wee must needes bee deliuered from all anguishe and distresse of minde For hee telleth vs as it is sayd here that it is not for vs to alledge any more Who shall goe downe into hell as we haue beene woont to doe Howe nowe If all sinners must be condemned before God seeing that wee bee sinners surely wee bee all vndone And who is he that can assure mee that hell shall haue no power ouer me I feele the sinne which doth accuse mee and that is all one as if I shoulde beholde the gulfe open readie to swallowe mee vp Sathan hath gotten the maisterie ouer me See how men are dismayed and plunged in continuall griefe and trouble of minde vntill they haue receiued knowledge of the benefite that commeth by the death and passion of our Lord Iesus Christ. But we knowe that our Lorde Iesus suffered the sorrowes of hell and yet was not holden prisoner of the same as Sainct Peter sheweth in the Actes whereby wee be well assured that the bandes of death are broken and that hell hath no more power to swallow vs. And why Because the Lorde Iesus hath purchased vs freedome But howe know we that By the Gospell But if I still stande in doubt whether I bee deliuered from the curse of God it is as much as if I shoulde drawe Christ againe from death for hee is not deade in vaine To what ende is it Let vs consider a little wherefore the onely sonne of God yeelded himselfe to such shame as to be hanged on tree and to be as it were accursed before God his father according as wee haue seene euen in the one and twentith Chapter of this booke and to bee beaten by the hande of God 〈◊〉 â—1 23 〈…〉 .2 vntill hee seemed as vile as a Leper as the Prophet Esay saith in the 53. Chapter that hee bare the burden of all our offences as if he had beene a miserable sinner and was enuironed with such extreme sorowe that hee wist not what to say but to crie out 〈◊〉 â—7 â—6 My God my God why hast thou forsaken me And thinke wee that the sonne of God dalyed when he was so humbled yea and not onely was made vtterly of no reputation as Sainct Paul saieth but also fought with the pangues and sorrowes of death He offered himselfe in the person of vs as a wretched sinner to beare that vengeance of God which was due vnto vs so as to bee short he knewe that God was bent against him to thunder downe vppon him for our sakes Forasmuch then as we know that Iesus Christ abode such incounters for our redemption stande wee yet still scanning and replying as who woulde say O I cannot tell and howe can I bee sure of it Surely that were euen as much as to deny the death and passion of our Lorde Iesus Christ. For it is a plaine scorning of all that hee hath endured and suffered for our saluation when wee acknowledge not the fruite that doeth growe vnto vs thereby So then the first point is that hauing the Gospel wee haue whereuppon to rest so as wee neede not to alledge What is he that shall goe downe into hel For Iesus Christ hath beene there to the end that wee shoulde not come there at all and at this day hee giueth vs witnesse of the same by the Gospel to the intent wee shoulde knowe that his death hath alwayes present power and operation for all such as flee vnto it for refuge Also there is on the otherside that wee haue no more cause to replie Who is hee that shall mount vp to the heauens Why That is asmuch saieth Sainct Paul as to plucke downe Christ from the heauenly glorie whereunto hee is exalted Wee say in an article of our faith that Christ descended into hell In so saying wee ought to assure our selues that we
see in this worlde very many Testimonies of Gods wonderful wisedome iustice righteousnes and power and he hath placed vs here beneath to beholde al these thinges and also he hath fashioned vs after his owne image and likenesse Now if our eyes bee blindfolded if wee bee dulheads if we wil not vnderstand the things which haue bin shewed vnto vs is it not a kinde of turning of all thinges vpsidowne which God hath established both beneath and aboue Yes surely Ye see then howe it is an vtter confounding and ouerthrowing of all order whē men worship not their God ne submit themselues vnto him It is not therefore without cause that Moses alledgeth this reason when he ment to shew vnto the Iewes that it was not for thē to argue any more as touching that doctrine seeing that the ende whereto it tended was that God should be honored and haue his right But this word loue importeth yet more For it ought to touch men more liuely than if he had spoken simply of feare subiection Indeede Moses addeth by and by y t wee must obey our God and that we must keepe his statutes his decrees God then doth iustly require of vs a seruice we ought not to denie it him but yet hee beginneth at loue to the intent to draw vs vnto him after a louing manner and not by force as if we woulde say well it is ynough for vs to serue our God but yet let vs goe to it with grinding our teeth because no man can exempt himselfe from that necessitie But Moses sheweth that the doctrine of y e lawe ought not only to holde vs in awe and to bring all our senses and affections in captiuitie vnder the obedience of God but also that it ought to win possesse our harts so as we shold come of good will to offer our selues vnto God to bee altogether his Let vs therfore consider that God doth vs a singular good turne when hee beginneth at this point namely y t he will haue vs to loue him But we be also exhorted to serue him not by cōpulsion as y e most part of the world doth in whō as wee see there is nothing but slauish feare Therefore let vs learne so to gouerne all our affections as it may be our chiefe pleasure to serue God Now on the contrary part whereas Moses ioyneth the obedience of the law with loue therby hee sheweth that there may bee hypocrites which shall make a countenance to loue God will boast themselues therof with full mouth but yet the very true proofe thereof is that wee honour his maiestie and submit our selues to the same For God hath not bounde vs to him by halues what manner of superiority hath he ouer vs Now then like as a child loueth his father as a good subiect loueth his prince euen so must we loue our God that is to say wee must beare such reuerēce towards him as to couet nothing but to frame our selues to his good pleasure in al things so as he may weald vs at his wil and bee glorified in all our life And forasmuch as he wil haue a triall of vs when hee hath giuen vs his lawe and set vs downe the rule whereby our life should be guided if we behaue our selues thereafter then doe we shew indeed that we loue our God aright And therfore let vs conclude cōcerning all such as pretend deuotion holines of which sort we see many nowadays in y e popedom yea euen where the gospel is preached there be many that make pretence to be rauished and caried away with a zeale that all that euer they do is but smoke vnlesse our life bee answerable thereto so as we follow the wil of our God indeuour to obey him by keeping his commandemēts ordinances That I say is y e true mirror where we may behold whether we loue our God or not and whether there be any faith purenes in vs. And herewithall Moses telleth the people againe that they shall not loue God but to their owne profite welfare as if hee shoulde say although God doe by iust title require that wee shoulde loue him yet doth he not that in respect of his owne profite or aduantage for he can receiue nothing of vs. Howe then He seeketh and procureth our welfare For hee seeth verie well that we be miserable when wee are fallen away from him and therfore he is desirous to win vs not for any gaine that can therby redound to himselfe but to the intent that all the benefite thereof shoulde redound vnto vs. Nowe then what a churlishnes is it that men cannot finde in their heartes to submit themselues vnto God specially seeing that he neuertheles hath such a care of their welfare that he seeketh them and taketh paines to reduce them to him howbeit as I said afore not for that he can be any thing bettered therby for his part but because he wold not haue them to perish Seeing then y t we know this must we not needs be too too dulheded yea starke mad if our harts be not meekened yea not onely meekened to stoope vnder the obedience of God but also therewithal set on fire with a zeale to come vnto him to bende all our indeuour that way Nowe wee perceiue in effect whereat Moses amed in all this sentence And moreouer on the contrarie side hee doeth also set downe the threatenings for as I haue said hee expoundeth more at length this doctrine which he had erst touched in fewe wordes See I set before thee this day good and euill life and death Hauing saide so hee taketh the first part thereof For saieth hee I craue nothing of thee but that thou shouldest loue the Lorde thy God that by obeying him thou mightest liue and possesse the land which hee hath promised vnto thy fathers which is as it were a pawne of his loue and the true felicitie vnto the which thou art called for to attaine to it that is to say the kingdome of heauen Thus much concerning the first part Nowe he commeth to the seconde and saith If thou turne away and rebell and beest caried to serue straunge Gods I tell thee that thou shalt perish saith hee and thou shalt not escape the hande of the Lorde thy God Looke not to prolong thy dayes when you shall haue so despised him which hath all goodnesse in his owne power and will in the end reuenge himselfe of the dispisers of his worde Nowe wee see the meaning of Moses in generall It remaineth for vs to marke the manner of speech which hee vseth He saith If thy heart looke backe not to obey and that thou beest moued to obey straunge Gods and to serue them When hee saith If thy heart turne backe his intent is to expresse heere the malice of men which couet nothing but to flee from God For if we were not caried away by our wicked affections it is
maketh them at their wittes ende Therefore if wee intende to inioy the greatest and most desirable benefite in the worlde that is to say to liue in peace and rest let vs learne that wee must not prouoke our God to make him our enemie For as long as wee prouoke his wrath all thinges must needes goe against vs. That is the thing which wee haue to gather vppon this place And we must not thinke that wee haue profited anie whit when wee haue put God out of our minde or when wee haue turned our backes vppon him for a time as these skorners doe which in such times doe take their pleasure in sporting with GOD at the full Therefore let not vs deale so hardheartedlie for there is not a worse thing than to haue rocked our consciences asleepe after such a fashion that wee haue no more remorse nor heartbiting in vs. But let vs set our mindes to haue peace with God that is to say to resort vnto him in such wise as we may feele him to bee our father and seeke to stay our selues vppon his goodnes that our so doing may keepe vs in rest Thus yee see in effect howe wee haue to applie this worde Feare or Terrour wherewith Moses threateneth here the transgressors of Gods law and such as stand against him to the vttermost He saith further that God will destroy euen the sucking babes and the olde men which are alreadie gray headed so as hee will not spare neither sex nor age nor anie thing else for hee speaketh of young folke and of maydes that are to bee maried Nowe as I sayde afore wee must not thinke it straunge that God shoulde vse such seueritie but wee must call to minde the vnreformable stubbornesse which was in the people afore For wee knowe that Moses wrate this song to shewe the people their malicious and frowarde nature yea and vtterlie vnamendable in so much that when God had by all meanes vttered his goodnesse and mercie towardes them they drewe all to the worst and shewed themselues too too vnthankefull shrinking continually away from him and marring themselues with superstition and Idolatrie so as the Prophetes streyning themselues to the vttermost coulde not bring them backe againe into the right way Is it then anie woonder that GOD after so long wayting shoulde vse so great extremitie as wee see No. For after that GOD had winked at them their iniquitie came to the full growth according to the fore alledged text of Genesis which saith Gen. 15.16 that the wickednesse of the Amorrhites was not yet full growen but within fourehundred yeares afterwarde they shoulde bee vtterly rooted out And why was that For it was too much that those people were hardened alreadie in the time of Abraham But when as at the ende of fourehundred yeares more they were become yet worse and ceased not to increase still the great heape of Gods vengeaunce was it not meete that hee should then make them to pay the whole arrearages as they say And seeing that the children of Israel comming into the same place and hauing so fayre a lookingglasse before their eyes in those Nations whome OOD had vtterlie destroyed did neuerthelesse giue ouer themselues to the same superstitions and thereby defiled the lande which God had appointed to his owne seruice was it not meete that they also should be made an example to others Nowe this ought to serue vs. For wee be in possession of the inheritance which God promised to the children of Abraham I meane not the land which they dwelt in but the inheritāce which was betokened by that land as by a gage and figure Gods will therefore is that we nowe shoulde bee his householde and that we should bee gathered together into his Church and flocke vntil he take vs into his kingdome Nowe if in steede of honouring him and of yeelding him his due seruice we become vnrulie folke giuen ouer to all leawdnesse and moreouer doe match the same with wilfull stubbornesse so as there is no meane to bring vs backe into the way of saluation thinke wee that our Lorde will not bee reuenged of such vnthankefulnesse Furthermore let vs not thinke it straunge that the young babes are here spoken of For as touching maides that are to bee maryed young men and olde folkes if a nation bee corrupted and the mischeefe haue once ouerflowed his bankes as they say they also must needes bee infected as well as the rest and the worlde sees it is so For when olde men are once saped in naughtinesse and inured by custome to offend God they wil rather haue their skinnes plucked off from their backs a thousand times if they had so many skinnes than once to be reclaimed For they become so blockish or els so inraged that their is no way to deale with thē As for young folke we see they be as it were set on fire to make war against God Againe wheresoeuer wickednesse reigneth and all thinges are peruerted there the young women become as wilde as Roes so as there remayneth not anie honestie and much lesse anie feare of God in them This is apparant to all men And therefore it is not to bee woondred at though God doe threaten both young and old But as touching little babes that may seeme the more crueltie because they haue not offended like the others For will God punish the guiltlesse Doth hee not say by his Prophet Ezechiel that the parties which haue sinned shal beare their owne punishment 〈◊〉 1◠20 and that the Childe shall not bee punished for his father Yes but we must marke that God hath a reason of his iudgementes though it bee vnknowen to vs. Wee then may thinke some chastisements of Gods to be ouer-rigorous but yet doeth he knowe why he doth so and it becommeth vs to reuerence the things with all humilitie which are incomprehensible to vs. For what a thing were it if wee should measure all Gods workes by our wit Can wee attaine to them Howe farre extendeth our vnderstanding Let vs consider howe weake and small it is and what rudenesse is in vs. But on the other side what are the iudgementes of God Euen a deepe gulfe vnpossible to be gaged 〈◊〉 11.33 〈…〉 33. 〈◊〉 11.34 they be vncomprehensible as saith the scripture Agayne whom did he euer cal to counsel Therefore let vs content our selues with the thinges which God hath opened vnto vs and be mindfull of the thing which wee haue seene not long since Deut. 29.29 namely that the secrete thinges belong to our God and that the thinges which are in his Law belong to vs and to our children that is to say y t we must hold vs to the measure which God giueth vs and not be inquisitiue without ende more than is lawfull for vs to know but receiue the doctrine which hee giueth vs assuring our selues that the same is sufficient for our saluation Also let vs bethinke vs howe it is
to vs but also to al people and Nations of the earth c. On Tewsday the last day of Iune 1556. The CXCIII Sermon which is the third vpon the xxxiij Chapter 7 As touching Iuda O Lord God c. 8 Also hee saide of Leui Thy Thumim and Vrim belong to him towardes whom thou diddest shewe thy selfe gratious whom thou diddest trie in Massa where ye had debate for the waters of strife I Tolde you yesterday that the thinges which are conteined in Genesis as touching the blessing of Iuda are comprehended briefly heere For where as Moses desireth that Iuda may be hearde it is to the end hee should obtaine that which had beene promised vnto him that is to wit the setting vp of the kingdome there accordingly also as he sheweth in that he saith that he shoulde be the leader of his people For it belonged to none but the tribe of Iuda to haue the people vnder them and at their guiding We see then in effect that Moses meant heere to confirme that which had beene spoken by the mouth of the Patriarke Iacob to the end that God might be knowen to be stedfast in his worde The kingdome was promised vnto Iuda that was a matter of great importance for not onely the state of the people was grounded thereuppon but also the saluation of the whole worlde depended vppon the same To what end was it Gods will to stablish the souereintie in the tribe of Iuda beginning it in the person of Dauid and continuing it in his house but that the Redeemer of the worlde shoulde come from thence â—sal 72.5 And that kingdome was to continue for euer as it is said in the Psalme that the Sunne and Moone shal be good and faithfull witnesses thereof in heauen Seeing it is so it was very requisite that this promise should be certaine that it might bee helde vnfallible of all the faithfull Yet notwithstanding there passed a long time wherein the tribe of Iuda was mingled with the rest of the people without hauing any authoritie It was not perceiued what was the meaning of the thinges that had beene spoken and therefore they might haue beene esteemed as a vaine thing And therefore Moses addeth now the confirmatioÌ„ thereof which is set downe heere saying that in the end God woulde heare the voyce of Iuda and that by that meanes he should haue the leading of his people and obtaine the royall mace which had beene assigned vnto him Heere wee see how our Lorde exerciseth the faith of his children in that he doth not out of hande performe the things which he had promised them And this thing ought specially to bee applyed to the reigne of our Lorde Iesus Christ. God had declared aforehande that the Redemption of the worlde should be wrought by one that was to come of the tribe of Iuda And yet hee deferreth and delayeth it so long that it seemed to bee but vaine to looke for it And why Of purpose to trie the patience of them that hoped for him Let vs learne then that to bee setled vpon our Lorde Iesus Christ and to be well assured of the saluation which he hath purchased for vs wee must not onely beleeue the things that are tolde vs concerning the Gospel but we must also euen linger in patience till God performe the things which we see not at the first sight And we must not bee so hastie as to start away when our Lorde answereth not our desires If God passe ouer a day or a yeare so as we perceiue not that he is minded to put the thing in execution which hee hath spoken yet is it not for vs to giue ouer but we must in the meane season pray not doubt but y t he heareth our voyce We shal see oftentimes that y e kingdome of our Lord Iesus Christ shall seeme to be abolished out of y e world And euen at this day although the Gospel be preached in some places yet we see the power of the enemies to be such as is able to ouerwhelme it vtterly Wee see so little order as is pitie As for vs which say we haue receiued the pure doctrine we be yet farre off from hauing such policie perfection among vs as were requisite To be short we heare of nothing but disorder which might make vs to quaile were it not that with calling vppon God we did patiently awayt that he will in the end set vp the kingdoÌ„ of his sonne and maintaine it though it seeme as now to be put out of order and men see it not florish and prosper Were it not for that surely a man would iudge that all Gods promises were vaine It is not without cause then that Moses speaketh here expressely of Iudaes prayers and supplications as if he should say that all they which belong to the kingdome of our Lord Iesus Christ ought to exercise themselues in calling vpon God that he suffer not his kingdome wherein lyeth all our happinesse and welfare to go to decay and to fall to ruyne but rather that he set it vp and preserue it and defend it And therewithall let vs assure our selues that we shall not lose our time nor finde God deafe to our requests so we resort to him for refuge as we be warned to doe To be short this text declareth vnto vs that the kingdome of our Lord Iesus Christ shal be stablished by myracle and after a strange maner incomprehensible to the worlde and that God will worke after such a fashion in that behalfe that we shall knowe it to be his worke and therefore that wee must not in that case bring the iudgement of our eyes but continue from time to time in prayer and supplication and rest vpon the promise thereof which is giuen vnto vs. Also it is sayd That God will succour Iuda against his enemies and that his hands shall suffise him This was no more than needed forsomuch as the kingdome of Iuda was to be diminished after the deceasse of Salomon And from that time foorth he was to haue but one trybe and a halfe so as a man would haue thought that all that euer had beene done in the person of Dauid had beene but a puffe True it is that when Dauid was crowned king God in one instant shewed there so great power as all men wondered at it In the time of Saul the people were extremely oppressed and seemed like to haue beene altogither swallowed vp But yet there were so excellent victories 〈◊〉 8.12 as it appeared well that God was the author of that change Dauid not onely draue away all those which had possessed any part of the lande of Canaan 〈◊〉 21.15 and had subdued the people to their taxes and tributes whereby he purchased libertie to those of whom hee had the charge but also conquered all his neighbours and made them tributarie vnto him Therefore in that case wee see an open miracle of God 〈◊〉 10.7 When Salomon
succeeded him gold and siluer were of no more estimation than grauell as the holy historie reporteth thereof But what As soone as Roboam succeeded there was a backeslyding so as almost all the people turned backe There was no more but the trybe of Iuda with a piece of Beniamin that abode in obedience to the house of Dauid What was to be sayd hereupon but that for aught that men did see there was verie fickle hope to be had when all passed so slightly away Besides this that small kingdome being so diminished as wherof remained but a piece was so assayled on all sides that it seemed to be as a sheep alone among a dozen wolues A man then would haue thought that God had forgotten his promise And therefore it was requisite that Moses should ad this for the comfort of the faithful to the intent they should not be shaken from their faith when they saw that kingdome so diminished That is the cause why he sayd The handes of Iuda shall suffice him and God will giue him succour against his enimies And so let vs marke well that this kingdome was stablished with great difficultie in the person of Dauid and that in the end it was diminished and came to such decay that to all seeming it should haue beene vtterly abolished whereby it was Gods will to shewe in a figure what was to befall to the spirituall kingdome of our Lorde Iesus Christ. And in deede wee see that when the time drewe nigh wherein Iesus was to be shewed to the worlde there was nothing but horrible disorder among that people Who then would haue looked for the redemption at the comming of Iesus Christ For the people were scattered abroade and vtterly cast downe Yet notwithstanding God wrought therein after a manner vnknowen to men Insomuch that although the Gospel was preached yet was it not seene out of hand that the Church triumphed in this world but cleane contrarywise that there was nothing but tormenting persecuting and oppressing of it so as the name of Christianitie seemed to be the irksommest thing that could be spoken of that all Gods children were but as the doung filth of the world 1. Cor. 4.13 as Saint Paul speaketh therof To be short that kingdome was to be set vp with sighing and sorrowing it behooued the faithfull to pray vnto God and yet notwithstanding great was the griefe of minde wherewith they wayted for the setting abroad of the doctrine of the Gospell to the intent that Iesus Christ might be worshipped of the world and all men submit themselues to him to do him homage And yet did not that continue any long time For the vnthankfulnes of the world deserued that God should haue withdrawen his hand and power and we see howe the worlde stroue to haue driuen Christ away For on the one side there were hypocrites which scorned al religion and abused it falsly Also there were despisers and worldly folk which tooke to them an vnbridled libertie as we see still at this day vnder pretence of the freedome that was preached vnto them Againe there were Sects and Heresies and rebellions so as a great sort stepped vp and could not abide to beare the yoke which it was Gods will to lay vpon their necke Ye see then that the reigning of our Lorde Iesus Christ was as it were brought to nothing And therefore let vs mark well that this text not only serued for the Iewes but also is profitable for vs at this day as whereby we be done to vnderstand that it behoueth vs to make earnest sute vnto GOD to set vp the kingdome of his only sonne and to stablish it with his power euen in the middes of the trubbles which wee see notwithstanding that it seeme that al things should goe to wracke to succour vs against our enemies because we see so many men inraged against vs to hyde vs vnder the shadowe of his hand to shewe vs his helpe when wee be in extremitie and euen at the last cast and can no longer hold out Againe although the kingdome of our Lorde Iesus Christ seeme nothing to the world that the proud the vnbeleeuers do scorne it despise it yet wil God shewe that his own hand suffiseth him that is to say that his power which is hidden of no reputation to the worldward shal be of such force that in the end the wicked shal be driuen to confesse that they were too blockish dulwitted in that they tooke not hold of the grace wherof mention is made here As for vs let vs be stil more more confirmed to trust in this great Sauiour to put our selues into his protection and to seeke all our succour at his hand That is the thing which we be taught in this text Now let vs come to the trybe of Leuye Thy Vrim thy Thumim sayeth he belong vnto thy meeke one or vnto the man of thy mercie The Thumim and Vrim were a parcel of Aarons brestlap and of the brestlap of the high priests Besides their robe there was another piece ioyned vnto it which was of great pryce beset with pearles imbroydered Moreouer in this piece there was a tablet of precious stones hanging at little cheynes Exo. 28.14.15 which was placed full vpon his brest and this piece of the brestlap was called Iudgement that is to say rightfulnes Also there was another part which a man cannot well distinguish and that was named Thumim and Vrim The former of these words signifieth perfection as if a man should terme them perfections in the plurall number And the other commeth of light or flame if yee referre it to doctrine Then if a man list to take these words in common speech he may say perfections and teachings or instructions But I in reading of the text haue kept still the verie wordes of Moses because it is not to be douted but that he speaketh of that portion of the brestlap which was so termed as appeareth in the eyght twentith of Exodus And he directeth his speech vnto God But some haue misexpounded this text in saying thy Thumim Vrim belong to thee to the Man which is cleane contrary For Moses saith O Lord God thou hast thy Thumim Vrim in thy hand That is to say the things which thou hast giuen to thy high priest are things holy dedicated to thy name they be thy perfections and teachings To whom belong they To thy meek one or to the man of thy mercie for so is it word for word But the word Meeke may be taken after the same maner that the holy scripture calleth Gods children meeke ones that is to say such as ought to resemble him who is the fountaine of all mercie goodnes For if wee wil be knowen auowed to be Gods childrē it is good reason that we should resemble him by hauing a meeke myld spirit in vs so as we indeuour
the thing that I said afore namely that Moses intended not to flatter Isachar in y e thing for which he was to be condemned that is to wit for the cowardlines whereof I haue made mention Neuerthelesse because that fault was vnreformable in the meane whyle God was to chastice that people with bondage with tributes and with tallages therefore Moses had a care to comfort them specially the faithfull which might fall into despaire when they sawe thēselues so punished at Gods hand Well saith he beare ye this burthen paciently for yee be worthie of the punishment which God layeth vpō you But howsoeuer the world go with you be not out of hart for he wil not faile to be a father to you still Although yee seeme to be subiect to many burthens he seeme to haue with drawen his hand from you vouchsafe not to succour you yet notwithstanding he wil haue pitie vpon you stil. Therfore be glad in your wretchednes distresses Lo how the faithful ought always to assuage their sorowes when God chastiseth them in this world for asmuch as his chastising of them is after such a sort that yet neuertheles he estrangeth not himselfe vtterly frō thē but reserueth them stil as of his houshold Church Moses hauing spoken so of those two trybes addeth in cōmon that they shal cal folke vp into the mountaine to offer vnto God the sacrifice of righteousnes No dout but Moses meant this of mount Sion that is yet one other prophesie For no man could foresee that God would haue his tēple to be builded in that place yet Moses setteth it down expresly that it shal be set vpon a hil Deut. 12.5 In deed he sayth Thy God will choose him a place where his name shal be called vpon but yet it was a hundred yeres after yea foure hūdred or rather Six hundred yeres after ere any man knewe where that place was But Moses assigneth it to a mountaine and that was by force of the spirite For it must needes be that God guyded him thereto seeing he could say Vppon a mountaine shal my temple be builded True it is that hee nameth not mount Sion but yet we see there was a comformity between that which was reuealed vnto Dauid and that which had beene spoken so long aforehande by Moses Heere therefore we haue yet againe an infallible proofe that Moses deuised not any thing of himselfe but that the liuing God vsed him continually as his minister and as the instrument of his holy spirite Againe heere the two tribes of Isachar and Zabulon are commended for exhorting folke to the seruice of God And it is a praise well woorth the noting For thereby we be done to vnderstande that it is not ynough for euery man to occupie himselfe in the seruice of God but that our zeale must extende yet further to the drawing of other men thereunto accordingly also as is sayde thereof specially when the prophet Esay treateth of the kingdome of our Lorde Iesus Christ at which time euery man shall reach his hande vnto his neighbour 〈◊〉 2.3 saying Let vs goe vp into the Lordes hill to worshippe him Heere Moses declareth that Isachar and Zabulon shall do the like and draw their neighbours to the seruing of God But in very deede it were to small purpose for vs to incorage our neighbours to yeeld God his deserued honour vnlesse wee ourselues did beare them companie And for that cause it is expresly sayde That they shall call folke and offer Sacrifice with them The thing then in effect which we haue to gather vpon this text is that we must as much as in vs lyeth indeuour to drawe all men on the earth vnto God that all men may serue him and worship him with one accorde And in deede if we haue any kindnesse in vs sith we see that men goe to destruction till God haue gotten them vnder his obedience ought we not to be moued with pity to drawe the silly soules out of hell and to bring them into the way of saluation Againe on the other side sith we knowe that God is our father should we not be desyrous to haue him knowen to be the like to all men And if we can not find in our heartes that all creatures should doe him homage is it not a token that we haue no great regarde of his honour Ye see then howe that one of the thinges whereunto we ought to apply our mindes and indeuours is first to procure the silie ignoraunt soules to serue God and secondly to be alwayes incoraging of such as are in the right trade As for example when we see blinde wretches runne astray surely if we be able and can haue any accesse or meanes to doe it we ought to giue them a tast of the true religion that they may submit themselues to God Againe we knowe wherein the seruice of God consisteth namely in learning his woorde that we may put our trust in him and therewithall call vpon him yeelding him thankes for all the benefites which he hath bestowed vpon vs and dedicating ourselues vnto him all our life long Nowe at this day his seruice is spirituall it consisteth not in the shadowes and ceremonies of the Lawe Therefore let vs prouoke ech other to resorte to the hearing of Gods worde let vs treate of it together to the edifying one of another and let vs also giue good exāple of putting our trust in him of being patient in our aduersities and of walking vnder his feare Afterwarde let vs call vpon him Psal. 5.12 as which is the chiefe Sacrifice that hee requireth at our handes let vs flee to him alone for refuge let vs yeelde him the prayse that is dewe to him for al his benefits and let vs prouoke all others to do the like That is the thing which is declared vnto vs in the example of Zabulon and Isachar But as I sayde afore we must not teache our neighbours and tarrie behinde ourselues but we must beare them companie And for y t cause is it sayde that they shall all worshippe Now then if we will discharge our duetie we must not say to others pray you vnto God put your trust in him giue him thankes for the great number of benefites which he hath bestowed vppon you dedicate your liues vnto him with all purenesse it is not for vs to shift off the matter in such sort What then We must ioyne with them and say let vs serue our God let vs worship him let vs call vpon him yea and let vs shewe the way to such as haue neede to be prouoked by vs. That is the thing then which in the seconde place we haue to practice out of this text But heere a man might demaunde wherefore Moses speaketh this of Zabulon Isachar rather than of the other tribes It is likely that it was because of the situation of the place For first they were farre ynough from
to offer him a pure and cleane oblation Yea and we see that Dauid also did practise the same doctrine in his time Psalm 4.6 For whereas he sayeth Offer vnto God the sacrifice of righteousnesse it is a rebuking of them that had peruerted the Religion And because his enemies had their full scope at that time and he himselfe was chased and banished in that while the wicked vaunted themselues as the papistes do at this day with What We be the Catholike Church wee haue Gods temple we haue all the titles which belong to the Church therefore Dauid skorned all such abusers of Gods name and tolde them that all their dealinges were but leazinges And why Offer vnto God the sacrifice of righteousnesse He vseth the selfe same word which Moses hath set downe heere to shewe that God neuer ment that men should discharge themselues towardes him with Ceremonies and such like thinges but that he intended to bring them to his spirituall seruice that is to say to put their trust in him to call vpon him and to yeelde him the glorie and prayse of all good thinges That is the thing which he requireth and the marke whereat hee would haue vs to leuell And so we haue one good lesson more in this text which shall serue for an ende and conclusion because the time will not beare any more Let vs marke well then that Moses hauing spoken so of the zeale which should be in the tribes of Isachar Zabulon sayth that God will blesse them True it is that nowe hauing the kingdome of heauen opened vnto vs by our Lorde Iesus Christ by reason whereof it behoueth vs to looke vp higher wee shall not alwayes be riche in this worlde we shall not occupie the trade of marchandice by sea we shall not flit off the fatte thereof for it is euen good for vs that our Lorde should keepe vs vnder in lowe state But yet shall we be blessed of him if wee bee his children 1. Tim. 4.8 according as Saint Paul declareth that the trewe Religion and feare of God haue promises both of the present life and of the life to come And therefore if we intend to be gouerned by Gods hande and that he should sende vs prosperitie conuenient for our welfare let vs learne to dedicate ourselues vnto him let vs all indeuour to serue him and let vs worshippe him with one accorde If we doe so surely wee shall finde that God hath not forgotten vs and we shall also see what force there is in his grace when it is vttered vppon vs. And that is the meaning of our Lorde Iesus Christ where hee sayeth 〈◊〉 6.33 that we must first seeke the kingdome of God y t is to say we must first indeuor as much as is possible that God may be honoured that the world may be gathered vnto him and wee ourselues must come formost When we once haue this zeale all other thinges shal be cast vnto vs. But if we beginne at th◠present life if we be ouercarefull for our sustenance and food if we be so wedded to this worlde that we make none account of the kingdome of heauen wee may take peynes and toyle ynough yea euen till we breake our armes and legges asunder but yet it shall so litle boote vs that it shall rather turne all to our vtter confusion Therfore let vs marke vpon this text that first of all God must be knowen of all and then thereupon wee may looke that he will haue a fatherly care of vs not only in calling vs to the heauenly inheritaunce but also in prouiding vs of thinges necessarie euen while we be as pilgrims and wayfarers in this worlde Nowe let vs fall downe before the maiestie of our good GOD with acknowledgement of our faultes praying him to vouchsafe to touche vs more and more with them to the quicke and to drawe vs to such repentaunce that we misliking our sinnes and being sorie for them may obtaine the grace to be throughly reclaymed vnto him and that although we be estraunged from him and doe dwell in the middest of so manie temptations stumblingblockes impediments as long as wee bee compassed with our mortall fleshe yet notwithstanding he may not faile to preserue vs and to giue vs such strength as wee may maintaine battell against all thinges that may turne vs from him vntill wee bee come to the heauenly rest and that all our ioy and contentation may be there and that in the middest of the miseries of this worlde we may patiently beare his chastisements corrections vntill he haue made it knowen vnto vs that they haue benefited vs towardes our saluation That it may please him to graunt this grace not only to vs but also to all people Nations of the earth c. On Saturday the iiij of Iuly 1556. The CXCVII Sermon which is the seuenth vpon the xxxiij Chapter 20 Also he sayde of Gad Blessed bee he that inlarged Gad hee dwelleth as a lyon and snatcheth away the arme with the head 21 He looked to himselfe at the beginning because a portion of the Lawgiuer was hidden there yet shall he come with the princes of the people and execute the Lordes iustice and his iudgement with Israell 22 Also he sayde of Dan Dan is as a Lyons whelpe hee shall leape from Basan 23 Also he sayde of Nepthali O Nepthali which hast thy fill of Gods good pleasure and art full of the Lordes blessing take possession at the west and South 24 Also he sayd of Aser Aser shal be blessed with children and acceptable to his brethren and shall dippe his foote in Oyle 25 Thy Inclosures shall be yron and brasse and thy life shal be according to thy dayes HEere wee haue to treate of the blessednes of the tribe of Gad to whom that name was giuen because that whereas his mother had erst beene despised as it were reiected of her husband Iacob now after many other children had by him reioycing that GOD had made her so fruitefull shee sayde of this Gad In number or in bande or Hoste Gen. 30.11 And for the same cause also when Iacob blessed this his sonne he sayde An armie shall rise vp against Gad Gen. 49.19 but hee shall get the vpper hande Whereby he ment that as the mother of him was fruitefull in children so Gad should become a great tribe and be so multiplied that he should be able to ouercome his enemies This promise doth Moses confirme and ratifie saying That God will inlarge Gad. We see then how that in this promise Moses hath shewed y t the blessing which was giuen to Gad himselfe was not in vaine but that God continued the same fauour towardes all the whole tribe so as he had alwayes a speciall care of that people to performe all that euer hee had sayde as well to Abraham as to the other Patriarkes Now we must apply this to our owne vse and although
they will behaue themselues as they ought 655. b 20 Why the Kings of Israel were forbidden to gather great numbers of horses to returne againe into Aegypt 651. a 60 The Kings of Israel forbidden to hoord vp much golde and siluer 652. a 10 20. c. Howe the hearts of Kings are in the hand of God Read notable doctrine 477. b 10 Kings and princes haue a verie harde account to make 2. b 10. Look Gouernors Iudges Princes Kingdome Of the Kingdome of our Lorde Iesus Christ that it shall seeme to be abolished out of the worlde 1196. a b all and that it shal be stablished by miracle 1197. a 10.20 b all 1198. a 10 646. a 60. b 10.537 a all b 10. The Kingdome of Iuda had that title after a speciall and holie maner and how 644. b 50.60.645 a 10.20 What is meant by these wordes that wee must first seeke the Kingdome of God so foorth 122â— a 30 With what difficultie impedimentes the Kingdome was established in the tribe of Iuda and what wee haue to learne hereof 1197. all Why the Kingdome was not established in the tribe of Ruben 1194. all but in the tribe of Iuda 1195. all 1196. a 30.40.50 Kingdomes What is the cause that wee see not Kingdomes altered daily 63. b 50.60 Kingdome of heauen What encounters we haue to make before wee can come to the Kingdome of heauen 12. a 10.20.30 The lande of Chanaan was but a figure thereof 27. a 20. We cannot perceiue that it is ours if wee beleeue our senses 28. b 20. It belonged not to vs c. 170. b 10. Wee haue greater cause to lift vp our harts to it than Abraham had 10. a 40. Moses an heire of it though hee were bereft of the outwarde signe thereof 50. b 60 The inconuenience that followeth vs if we haue not an eye vnto the Kingdome of heauen 36. b 10 Kinred How the Iewes were vexed of the Ammonites and Moabites their owne Kinred and what is thereof to be gathered for our learning 798. b all 799. all page 69. b 10.68 a 10.20.67 a 10 Howe euen in Gods matters wee preferre Kinred â— before God and his church 801.2 all What degrees of Kinred may not couple in marriage 794. b 40.50.60.795 a 10. c. Out of what fountaine all Kinred doeth issue 540. a 50.60 In what respectes the wicked can finde themselues to bee in Kinred 62. b 40.50 What wee haue to learne in that God alledgeth Kinred 62. b 10 The common Kinred of all men in generall what it is 62. a 30. c. The stocke and Kinred of our Lord Iesus Christ. 68. b 30 The chiefe stocke or Kinred of the Israelites was the tribe of Iuda 68. b 20. Looke Aliance Kinsfolkes Against excessiue moorning for our friends and Kinsfolkes 553. a and b all Kisse The meaning of these wordes Kisse the sonne c. 1137. b 10.20 Knowe The more we Knowe a wicked thing the more wee must eschewe it 1031 a all Why the Iewes are vnexcusable if they Knowe not God 165. b 50.60 and 166. a 10 Our negligence is partly the cause that wee Knowe not God 160. b 30.40.50 Wee must learne to Know nothing but that which wee receiue from aboue 112. a 40 To Knowe which is our true God is a continuall exercise for vs all our life long 171. b 30 Why the fathers did not Knowe God so familiarly as wee do 182. b 50 Howe wee may Knowe that the things which wee doe are acceptable vnto God 514. b 50 The meaning of these wordes Knowe thou that thy God is God 318. b 20 30.40 It is Gods pleasure wee should Knowe him and how 272. a 20 The meaning of these wordes Knowe thou in thy heart c. 356 a 40.50.60 b 10.20.30 Wee must Knowe God before wee can worship him Looke well vpon that doctrine 269. a 40.50 Wee may Knowe God generally euen by the order of nature Read lowe 357. a 10.20 Whether God doe not Knowe what wee be without triall 34â— b 30.40.50.60 Knowing In Knowing God we must consider his maiestie and how 137. a 10 The welspring of all euill is the not Knowing what god we should serue read that place 471. b 40 Of our Knowing of God and what the same must bring with it 446. a 50.60 Knowledge From whence the Knowledge to serue God aright dooth spring 269. a 60 b 10 Of the true Knowledge of God Read the place it is noteworthie 160. b 30.40.50.60 161. a 10. b 30 The ende why God hath called vs to his Knowledge 150. a 30.40 b 10 The Knowledge of our God is the final end of all our perfection 147. b 60 The Knowledge of God is not a dead vneffectuall thing 171. b 40.50 To what ende our Knowledge of God must serue 298. b 30 The profite and commoditie redounding vnto vs by the Knowledge of God 136. b 10 What Knowledge of God wee ought to conceiue 284. b 50.60 That men must punish euill â—eedes so soone as they come to Knowledge and howe the same is meant 633. a 20.30 How the worlde shifteth it selfe from taking any such Knowledge in the scripture as they ought to haue 1079. b 40.50.60 The fathers Knowledge of God ours compared 269. b 30.40.50.60 376. a 30.40 Of a necessarie kinde of Knowledge required in vs and of the vaine knowledge of man 1115. a 60. b all 486 a 20.30 What the true Knowledge of a mans owne selfe is 376. a 30.40 Of a slight Knowledge of God and a setled knowledge of him and the right vse of the same 184. b 10. 1020. a 10.20 Looke Vnderstanding L. Labour Of what thing men must be resolued though by Labour they get their liuing 280. a 40 Man was ordained to Labour euen before he had sinned 409. a 10.20 206. b 30. a 60 That men must Labour for their liuing and to whom the good successe of their labour is to be referred 570 b 30.40.50.60 What euerie man ought to think with himselfe since hee is created to Labour 878. a 30 b all Of the Labour of the poore and that it is to them as lands and liuing to the rich 860. a 10.20.30 A forme of calling vpon God when we applie our selues to any kind of Labour 959. a 20.30.40 958. b 60 A great difference betweene handie Labour and that which the faithfull do in endeuouring to doe well 959 b. 30 How Gods blessing and mens Labour go together 959. a 40.50 What care wee ought to haue ouer them that Labour and take paines for vs be they beastes or men 770 a. all The Labour that men take nowe is a chasticement for sinne 206. a 60 The six dayes Labour is not set downe as a commandement but as a grant c. 207. a 10. Looke Worke. Labours Of Gods blessing of the workes Labours of mens hands Read notable doctrine page 570. b
children were muâ—thered of purpose to make cleane riddance of them and to wipe out the very remembrance of them Euen at this pinch did God haue compassion vppon the people Could any greater goodnes haue bin shewed And when as he saith by his prophet Mich. 6.3 My people what harme did I thee in bringing thee out of the land of Egypt doeth it not appeare thereby that they were too too malitious and frowarde I planted a vine sayth God and looked for good fruite now thou wilt choke thy maister with thy sowernesse Now then seeing that this deliuering of them out of the land of Egypt was a singular warrant of Gods goodnesse loue and mercie towardes them must it not needes be that they were stark mad when they twited God with his bringing of them out of Egypt charging him that he did it of hatred towardes them Were it possible that men should ouershoote themselues so farre if they were not become starke deuils No but as I sayd afore this doctrine is written of the Iewes that were in the time of Moses to the intent that we should profite in the feare of God by their example and beare in minde that they which will needes stand so wilfully in their vices shall in the end fall to flat spiting of God and blaspheme his name turne good into euill deface his mercie as much as they can mingle heauen and earth together and make a hellishe confusion of all thinges Wherefore let vs stand in awe and walke on in humilitie and warinesse glorifying God Againe when we haue committed God any fault let vs be afrayd yea and euen mourne for it and not pretend any matter or quarell against God but rather flee to his onely mercie for refuge being vtterly ashamed and cast downe in our selues And so ye see what we haue to marke vppon this text where it is sayd that the Iewes murmured in their teÌ„ts saying that Gods bringing of them out of the land of Egypt was because he hated them Now furthermore it behoueth vs to marke that the cause of their rayling was for that they knewe not Gods power notwithstanding that it was apparant to them For although they had felt it enough more than enough to haue coÌ„firmed theÌ„withal yet neuertheles as soon as they heard speaking of the talnesse of their enemies of their walled cities of their strong holdes by and by their hearts failed them and they were vtterly dismaid And why Surely God had giuen them proofe of his mightie power to the intent they should haue trusted to him as I haue sayd heretofore But what for that They shut their eyes at all those thinges and therewithal fell to grudging assoone as they heard of any distresse And euen so doe we For when God calleth vs or commaundeth vs to goe we will see aforehand whether there be any lettes or no. How shall I goe say wee for there is this let and that let and as for me I haue no strength at all And in the meane season we consider not that God is strong enough for vs and that it is his power which maketh vs to walke on and to ouercome all that euer the deuill trumpeth in our way Now then wee can neuer yeeld God his due honor to trust in him to put our selues into his hand and to hope that he will helpe vs and giue vs the vpper hand of all thinges that may turne vs out of the right way except we haue an eye to the benefits we haue receiued before And so we see that Moses rehearseth not here a single storie y t we might the better know what God hath willed vs to doe but rather that he setteth before our eyes what we be together with the vices that are but too common among among vs to the end we should learne to put our trust in Gods strength What is to be done then We see our owne frailetie howbeit not so much as were requisite but yet that which we se ought to make vs hang downe our heads Neuerthelesse when we knowe once y t there is no power in vs to follow Gods will let vs step to the remedie let vs not be out of hart for it neither let vs doe as they doe which thinke themselues quit because they haue not wherwith to stead y e turne saying oh syr I am of flesh and bloud I am a man And what is that to say but that thou art in sin and vncleane but manie men say so to the intent to washe their handes of it They may well say as for me I haue not so great strength true it is that I ought to doe it but I am not able Yea marie but is there not a God y t can do it for vs yes and therefore when we once knowe our owne weaknesse let vs learne to seeke the remedie forasmuch as god hath promised vs y e spirit of streÌ„gth that being grounded thereupon wee may not doubt but that wee shall ouercome all our enemies and all the assaultes that can be made vppon vs. Furthermore let vs also consider y e power of our enemies and the greatnesse of temptations For wee haue not to doe with fleshe and bloud they that fight against vs are not mortall and transitorie men but they be all the powers of the ayre and the prince of the worlde practiseth all y t he can to discomfit vs. Now therefore when we once knowe the force of Satan and the meanes that he hath to breake vs and to vndoo vs let vs not faile to take courage and to bee of inuincible constancie And why for we know y t our God hath promised vs the vpper hand of al that euer SataÌ„ shal practise against vs. And therfore it is he y t we must trust vnto Thus we see generally how we ought to put this doctrine in vre Now haue we to goe through with the rest of the similitude which I glaunced at here before which is that we must consider that seeing God doth call vs nowadayes not to the possessing of the lande of Chanaan nor to be lodged here in this world for a fewe dayes but to come to the heauenly lyfe and to the immortall inheritance it becommeth vs to take courage and to acquaint our selues with this doctrine And seeing that God hath told vs 〈◊〉 138.8 Phil. 1.6 that his reaching of his hand once vnto vs is not in vaine and that he will goe through with his worke wee on our part must determine fully to goe through with our course and not to shrinke in the middes of the way Thus ye see first of all that we be more to blame than the Iewes of olde time if wee hearken not to Gods mouth considering that his intent is not only to giue vs an earthly dwelling place to lodge in but to call vs right foorth to the kingdome of heauen and to the immortall glorie â—om 8.23 whereof wee bee made partakers aforehand by
hope And besides this wee see after what sorte our Lord hath called vs. For he hath not giuen vs such Spyes as were giuen to the people of olde time he hath not giuen vs a doosen persons to report vnto vs what maner a land it is â—â—oc 1.5 but hee hath sent vs his onely sonne who is faithfull witnesse of the inuisible heritage 〈◊〉 8.11 1. Cor. 15. yea and he hath giueÌ„ vs good hansel thereof in his rysing againe Wee haue the twelue Apostles which were chosen according to y e nomber of the tribes of Israell they were as good as twelue truÌ„petters to make gods voyce heard throughout the whole world And besides them there hath bin a great cloude of witnesses as the Apostle termeth them in the twelfth to the Hebrewes 〈◊〉 12.1 whereby he meaneth that if we were not ouer dull worse than vnthankeful churlish it might well suffice vs to haue such an infinite multitude of witnesses to auow warrant our faith Rom. 4.35 Now then let vs learne that if we fight vnder Iesus Christ who hath told vs that sin is ouercome by his death and passion the bondes of death are broken to the intent to set vs free Col. 3.2 it becommeth vs now to looke vp to heauen to march on boldly through y e world forasmuch as he being risen againe sheweth vs that the possession of righteousnesse and lyfe is assured vnto vs because the power of his spirit is vttered therein Rom. 1.4 Seeing we haue such a confirmation to warrant vs the kingdome of heauen that is promised vnto vs should we be cowardly what excuse wil there be if we play the dastards and nice cockneyes But to the end we may obey our God and not prouoke his mouth let vs fal to strengthening of our selues in him For what caused this wretched people to turne away so from his calling Euen their considering of their enemies force according to their owne nature and their forgetting of God and his power in the meane while Let vs learne then to make such account of the strength of our God as that wee may by the power of his spirite gette the vpper hand in all incounters that hee bringeth vs vnto for hee will not haue vs to be idle in this present lyfe Hee coulde well enough set vs in quiet at the first instant so as wee shoulde not be troubled any maner a way nor the worlde make warre against vs nor we be tempted at all by our owne fleshe and that Satan should bee far of from vs. God I say could well maintaine vs in ease at the first instant but he intendeth to trye our patience for he will haue vs to be men of warre Wherefore let vs on our side fight yea let vs fight lustily and if our enemies bee too strong for vs as wee finde that they be in deed let vs flee for refuge to the helpe that our Lorde hath promised vs and wee shall ouercome all lets if wee fight in the strength of God But yet let vs marke that wee must fight vnto death and not dye once onely but haue death present dayly For what else is a Christen mans lyfe than an indeuoring to renounce the worlde and all his owne affections And therefore looke how many good thoughtes wee haue so manie are the deathes of our owne froward nature so as it is not possible for vs to serue God one day but we must dy a hundred yea and a thousand times I saye wee must dye by beating downe the sinfulnesse of our owne nature for wee bee full of vices So then let vs marke well that God is so farre of from making account of Liuer-hearted seruants that delight in ease commoditie and pleasure that hee will not onely haue vs to fight but also to be readye to dye and to put the doctrine in vre which I come now to touch that is to say to bee chaunged and renued euerye minute of an houre Moreouer let vs note also y t lyke as our Lord Iesus Christ was buryed after hee had bin crucified and suffered y e reproch of his death so must we be buryed too For it is not enough for vs to dye one day and no more as some doe which haue good braydes so as ye would thinke them ready to forsake themselues vtterly and there appeareth great willingnes in them to renounce the world but suddenly they will needes fall to resting there and they can no skill of entering into the graue But we must holde out in it so as when wee haue once learned to dye with Christ and to crucifie our olde man as S. Paul termeth it to the Romans we must also be ready to goe into the graue Rom. 6.6 Rom. 4.6 that is to say all that euer is in vs as in respect of the world and of our owne fleshe must be vtterly abolished and wee our selues become nothing To be shorte wee must desire nothing but to haue our lyfe hidden with Christ Col. 3.3 as sayth Saint Paul to the Colossians yea and to haue it hidden til his comming againe But in any wise let vs beware that wee be not vnthankefull for we shall neuer take courage but by considering the inestimable worthynesse of y e good things whereunto God hath called vs. And therefore when we heare that the people considered not Gods bringing of them out of the land of Egypt let not vs followe that trace for it were the next way to put vs out of hart So then we shall neuer make anie account at all of Gods benefites which wee haue receiued alreadie and which he shall haue made vs to feele except we haue our eye alwayes fast set vppon the promised land that is to wit vppon the euerlasting lyfe And therefore on the one part wee must oftentimes bethinke vs of Gods benefites and call to minde his goodnesse and mercie towardes vs which we haue felt But that is not all that we haue to doe when wee haue once considered how God hath shewed himselfe to be our redeemer how he hath taken vs out of the horrible blindnesse wherein we were how he hath inlightened vs with the brightnesse of his Gospel and how he hath done vs so many good turnes euen in respect of our bodies as we ought well to vnderstand that he hath shewed himselfe a father and sauiour towardes vs but specially when we haue throughly weyed or rather worshipped the goodnes which he hath shewed vs in all the spiritual benefites y t we haue receiued at his hand for they be the excellentest we also ought to esteeme them more than al the bodily things that we could haue had at his hand wheÌ„ we haue once considered all these thinges then must we also bethinke our selues whereunto it is that God calleth vs that is to wit to the kingdome of heauen Therefore we must alwayes haue our countenance as it were set fast vppon the