be that I had his helpe to saue me during the time that I was as good as senselesse And afterward he shewed me the lyke fauour againe when I had not yet any discretion to acknowledge it and to honor him for it Now if I haue receiued so many benefites of him ought I not to hope that he will continue to doe so to me still hereafter Let euery man then bethinke him of the benefites that he hath receiued at Gods hand as well for his soule as for his body and then shall wee be sufficiently conuicted that he hath powred out the riches of his goodnesse vppon vs and that in such sorte as we may well trust in him that he will neuer forsake vs nor put vs out of minde After this maner must wee put this text in vre where Moses speaketh to the Iewes and sayth thus consider what you haue found at the hand of your God vnto this houre How hath hee dealt with you how mightily hath he ouermaistred the lād of Egypt and deliuered you from the bondage wherein you were And besides this Moses noteth here a double circumstance whereby the people were conuicted of gods mighty working in their behalfe For sayth he He hath fought for you in Egypt yea euen before your eyes As if he should haue sayd that the miracles which God had wrought were not darksome nor done in hudther mudther but so openly and apparantly as the people could not say we knowe not how the case standeth God then shewed himselfe after a visible manner in that behalfe so as yee cannot but knowe that he reached out his arme That is the first of the two circumstances The other is this where hee addeth that from the time of the peoples deliueraunce God had maintained them yea and that with such kindenesse and gentlenesse as a father that had borne his childe in his armes could not haue done more for him Now these two poyntes belong to vs. For they bee the too meanes whereby God procureth and furthereth our saluation vntill he haue brought it to full perfection On the one side hee fighteth for vs for wee shall neuer bee without enemies as hath bin declared already If wee be not acquainted with God the deuill will reigne peaceably ouer vs and wee shall delight to bee vnder his tyranny as they that are naturally giuen thereunto But if God call vs to him then shall wee feele the deuill vtterly against vs and wee shall see the world inflamed with deadly hatred towardes vs. To be shorte there will be such a sorte of enemies to bidde vs battell as wee shall not knowe on which side to turne vs. Lo in what plight Gods children are Now then his power must bee fayne to maintaine vs and to fight the battell and if he haue done it for the Iewes hee must be faine to doe it now for vs too Thus yee see that the first meanes whereby God sheweth himselfe to be our Sauiour is that hee armeth vs against our enemies or rather that hee himselfe is our shielde our strong holde as he nameth himselfe oftentimes in the scriptures Psal. 91.2 our bulwarke our captaine and to be short all that euer wee bee Mark that for one poynt Now herewithal when God hath so strengthened vs and giuen vs the vpper hand of all assaultes that could be put vnto vs he must bee faine to vpholde vs still within For else shoulde not we bee able to goe one step and wee should want all that euer belongeth to our saluation And euen as a young childe should dye if it were not succoured euen so is it with vs. If a little childe be let alone hee will cast himselfe into the fire or into the water hee coulde not take one bit of bread to feede himselfe withall hee must be borne in armes hee must bee swadled he coulde not dresse himselfe he would starue for cold sooner than come to the fire and to be short wee see that a young babe before hee come to some age is the miserablest creature that can bee deuised and euen so is it with vs in respect of our God Let vs set as much store by our selues as we list as wee see that men doe glorying maruelously in their owne opinion and yet is there more infirmitie in vs than in little infantes He must be faine to rule vs he must be faine to feede vs he must be faine to cary vs he must be faine to clothe vs he must bee faine to doe all for vs. For if wee haue any witte at all it is of his gift if we haue any strength it commeth of him if wee haue any abilitie or helpes it is he that giueth them True it is that wee could not inioye the least benefite in the worlde but by fayth I meane to our profite but yet for all that it is hee to whome wee be beholden for all Now therefore when wee once perceiue that God hath giuen vs strength and stoutnesse to outstand the temptations that Satan hath stirred vp against vs that wee haue not bin woūded to death by his venemous darts and arrowes that we haue not wallowed in the mucke of this worlde that wee haue not bin caught in the snares of the wicked that their practises and wiles haue not preuailed against vs and that God hath succoured vs at all assayes I say when wee haue perceiued that let vs also consider that God hath borne vs that he hath fed and nourished vs that hee hath clothed vs and y t he hath as it were put our meat into our mouthes The thing then whereupon wee must sette our mindes that wee may well bethinke vs of Gods benefites is that the same must serue vs for a warrant and confirmation of our fayth both in lyfe and in death But yet the similitude that Moses vseth where hee sayth as a father beareth his childe deserueth to be well weyed Truely if there were no more but this that God compareth himselfe with a fleshly father it were a singular record of infinite and incredible loue What a one is GOD if he be taken in his maiestie Are wee worthie to come to him so familiarly Now then seeing hee taketh vppon him the person of a man and a creature and lykeneth himselfe to them that beare their children therein we see how he humbleth himselfe of good wil to accept vs in like case as if we were his owne children And what a token of loue is that Now as for vs wee be nothing woorth needes then must wee acknowledge an inestimable goodnesse in our God when he putteth off his maiestie to make himselfe lyke a man Neuerthelesse hee contenteth not himselfe with this similitude onely as wee shall see hereafter in the song Deut. 32 For there he lykeneth himself to an Eagle which stretcheth out his winges to cary his young ones and to trayne them to sore in the ayre Seeing that God putteth himselfe as it were vnder the shape of
pleasure in honouring him and that cannot be done without we loue him Wherefore let vs marke that the beginning and as it were the welspring foundation and roote of obedience is the saide loue of God so as wee be not forced to come vnto him but haue a singular pleasure in doing it assuring our selues that our true blessednesse is to desire to bee gouerned altogether according to his will and to frame our selues wholly therevnto Moreouer let vs marke also that this loue cannot be in vs vntil we haue tasted of the goodnesse of our God For so long as wee imagine God to be against vs wee must needes shunne him Will wee then loue him will wee frame our selues to the obeying of him to take all our delight in seruing of him Wee must first knowe that hee is our father and sauiour and that hee seeketh nothing but to bee fauourable vnto vs. When we haue so tasted his loue towards vs theÌ„ shal wee bee prouoked to loue him as our father Ioh. 14.15 Insomuch that if that loue be in vs no doubt but we will obey him and his lawe shall reigne in our mindes in our affections and in all our members For what is the cause why we be so disobedient vnto God but for that wee hate him as I saide afore So on the contrarie part the loue of God will drawe vs to serue him and to submit our selues to his righteousnesse so as men shall see a certaine conformitie and agreeablenesse betwixt Gods lawe and all our desires and affections But yet for the better vnderstanding hereof let vs consider what God is For hee will not be knowen according to our nature And when we heare him spoken of it is not ynough for vs to giue him the title of God but he will be knowen as hee is in deede that is to wit to bee righteous and good as the perfection and fountaine of all wisedome of all power of all right and of all equitie Nowe then let vs conceiue God as he is that is to wit with his iustice rightuousnesse and equitie and then shall wee not desire any thing else than to fashion our selues like to him Contrariwise if we loue naughtinesse and be wrapped in it we must needes hate God For why Heere is no talke of a naked being wee must not imagine God to bee as an ydoll wee must conceiue him with his righteousnesse and equitie Therefore when wee hate the thinges that are in God that is to say his iustice and righteousnesse wee must needes hate his owne selfe for hee cannot forsake himselfe hee cannot disguise himselfe 2. Tim. 1. â—â— hee cannot transforme himselfe after our fashion hee continueth euermore like himselfe So then as I saide afore all such as loue God neede not bee afraide that they shall not obey his Lawe and keepe his commaundementes for they bee thinges vnited and vnseparable That is the thing whiche wee haue to marke vppon this place And heereby wee bee warned to shunne all stubbornenesse and all offending more than we haue done for it is no small matter for vs to bee declared to bee Gods enemies and as makers of warre against him And yet the case standeth so as we cannot aduance our selues aboue him nor turne away from him nor shake off his yoke but wee be conuicted to haue beene his enemies and to haue made open warre against him And is not that a cursed thing So then let vs learne to abhorre our owne sinnes and vices because they attaint vs as traitors to God and hee must needes shewe himselfe to bee our aduersarie partie Also herewithall we be warned to resort vnto God with a pure and right meaning minde For it is not ynough for vs to haue with helde our feete hands and eyes from euill doing but the heart must goe before and wee must serue God with a true affection and this affection must not bee inforced but it must proceede of verie loue to Godwarde Therefore if wee minde to keepe the Lawe well wee must first knowe that God is a good and kinde-harted father towardes vs to the ende we may be fully perswaded of his loue towardes vs. And therewithall let it neuer sinke in our heartes to dally in protesting that wee loue God except the same may appeare by our whole life For when as Moses speaketh heere of the louing of GOD hee addeth That those which loue him doe also keepe his commaundementes Therefore our life must bee answerable in that behalfe and bee as a certificate whether we loue him or hate him Furthermore it is not without cause that God comparing here his wrath and vengeance with his mercie saieth that hee will punish those that hate him euen in three or foure descentes and shewe mercie in a thousande descentes to them that loue him For thereby hee sheweth the thing which is yet better expressed in other sentences of the scripture which is that hee is slowe to wrath and forwarde to mercie Psal. â—â—9 17 and therewithall long suffering so that where as his anger lasteth but a verie short time his mercie is euerlasting all the life long Yee see then that the verie nature of God is such as hee seeketh nothing but to drawe men to him by all manner of gentlenesse and to vse his goodnesse towardes them When hee punisheth them it is as yee woulde say against his nature Not that it is not meete for God to punish as well as to shewe mercie but his meaning is to shewe vs that his goodnesse is farre the greater and to be short that he is not rigorous but that his onely desire is to vtter his good will to vs if wee woulde suffer him for in very deede hee woulde faine bee knowen to bee good and pitifull and it is the thing wherein his glorie doeth chiefly shine foorth Therefore let vs marke well how it is not for nought that Moses hath assigned heere a thousande generations to Gods mercie and restrained his wrath and vengeance to a three or foure generations As if hee shoulde saye It is true that our Lorde will not suffer superstition vnpunished When yee shall haue corrupted his seruice and defaced his honour by gadding after your owne dotages yee shall feele the punishment thereof yea and euen your children after you must bee faine to feele it to insomuch that when the fire of his wrath is once kindled vppon you it shall not bee quenched againe so soone as yee weene for but yet for all that hee will not faile to bee pitifull still and his mercie shall alwayes bee greater than his wrath And in deede like as by the threate which wee haue hearde GOD intended to holde the worlde in the true religion to the ende they shoulde not make ydoIs and puppets to themselues so was it his will also that the promise which is conteined heere shoulde allure vs to him if wee beare him the loue and reuerence which wee ought to doe and hee had
vs after what manner he wil bee glorified by vs wee make no account of it but reiect it vtterly And therfore let vs consider wel y t if we receiue not the blessing of Gods worde y t is to say if it serue not to reconcile vs to him y t we may take him for our father we must spite of our teeth feele him our iudge his worde must condemne vs. Wheras it should haue ben a witnes of his loue towards vs to bring vs to saluation to the inheritaÌ„ce of y e kingdom of heauen it must become an inditement to passe vpoÌ„ our liues so as we shal be accursed in this present life after our death Gods vengeance shal pursue vs for euer because we obeyd not gods word when it was preached set forth to vs. Now then seeing y t God telleth vs y t this is y e conuenient time Esa. 49.8 y t he calleth vs vnto him let vs learne let vs learne I say to go to him and to make hast least this threat light vpon vs that we be cursed for our wickednes in y t we listed not to receiue y e benefite that was offered vs. And specially nowadayes we ought to be y e more prouoked therunto because our fathers of old time had not the like occasion It is true that Moses might wel say he offered y e blessing to those people in y e law But we in these dayes haue the blessing set forth more openly in y e Gospel The promises at y t time were dark they pointed at Iesus Christ howbeit a farre off They yeelded some smal tast of life but wee at this day haue our fill of it so as god giueth vs euen his hart there without omitting of any thing to y e intent to make vs to perceiue his inestimable loue therby to draw vs to win vs vnto him Sith it is so y t the law sheweth vs it aloofe y e gospel bringeth it neerer to vs let vs not bee so frowarde as to shrinke away as though we would needs spite God of purpose to be cursed but let vs rather imbrace the blessing which costeth vs nothing as they say For there is no more for vs to doe but to receiue it willingly according to y e promise which he maketh vs saying OpeÌ„ thy mouth I wil fil it Psal. 81. â—â— And for y e same cause also doth S. Paul say Now are y e acceptable dayes now are y e dayes of saluatioÌ„ shewing how y e same is to be applyed to y â— preaching of y e Gospel His alledging of that text of Esayes is as he should say Our Lords desire is nothing else but to do y e office of a sauiour among vs therfore suffer him to shew himself such a one Againe let vs vnderstand y t we neede not to seeke farre for him for he offereth himself to vs before we once thinke of him to make vs perceiue his fatherly kindnes goodnes And on the contrary parte when he threateneth vs is minded to make vs feele his rigour he runneth not vpon vs at y e first dash neither lifteth he vp his hand by and by to strike vs but only sheweth it vs first aloofe Yet notwithstanding howsoeuer he fare let vs mark y t the Gospel is neuer preached but y t he witnesseth on y e one side y t he is readie to receiue men to mercy to open them y e gate of his kingdoÌ„ y t they may go into it on the other side that if they be stubborne wilful in their wickednes it shal not boote theÌ„ to think to escape or to ween y t the word shal be vaine to no purpose for god wil always giue it force power What to doe To destroy those y t haue so refused it trodeÌ„ it vnder foot made a mocke of it openly resisted it Now by the way we must call to minde again what I haue touched already heretofore in following Moseses discourse namely y t God promiseth not any blessing but to such as obey his coÌ„mandements like as on y e other side he threateneth none but such as turne away from him And therby he sheweth that men may well take much paine but they shal but lose their labour if they rule not themselues according to the lawe Here ye see how al y e deuotions y t men deuise are cast down Moses saith they be vtterly frutelesse In deede y e Papists Turks Iewes doe perswade themselues y t they deserue much at Gods hande by their doing of things vppon their own head wheÌ„ they be able to say I take it to be very good They beare themselues in hand y t they come very neere to God by their waÌ„dring in their windlasses after y t fashion But on y e contrary parte wee see y t God promiseth not any thing but to such as obey his word Therfore if we inteÌ„d to be vndisappointed of our hope let vs seeke to knowe Gods wil by asking it at his own mouth therupoÌ„ let vs simply obey whatsoeuer he telleth vs. For as long as men rule themselues after their own imaginations or after y e traditions of men it is no obedience but a displeasing of God he wil not admit it to come in their account Thus much for the first point coÌ„cerning this blessing On y e contrarie how much soeuer meÌ„ repine at it setting themselues against vs yea condemning vs for our refusing to follow their foolish inuentions God acquiteth vs here for he threateneth none but such as rebel against him Now-adays y e Pope thundreth against vs because wee wil not be subiect to him as other do which hold downe their neckes vnto him and yeeld themselues in bondage to him like wretched beastes True it is y t their imagining that he hath power to ding vs down to the deepe pit of hell is y e thing y t amazeth them maketh the rude and ignoraÌ„t sort to quake But forasmuch as we heare it at the mouth of our God y t we neede not to be afraid except we haue disobeyed him let vs hold vs to it be bold to laugh al the popes manaces to scorne for they be no better than the rattling of a bladder with a fewe beanes in it to scarre a yong babe withal In deed it makes a great noise but yet it is but a toy And euen in like case is it with all the manacings that men can make But here is yet one other saying wel worthy to be noted Moses saith that the curse shal come vpon the people when they turne away from their GOD to serue straunge Gods and such as they haue not knowen Here againe he sheweth y t they which haue bin rightly taught are much more blamewoorthie than the wretched infidels For they spite God maliciously wilfully they offend not any more of ignorance but turne aside wilfully
confounde them no man can tell howe hee will destroy all their deuises and attemptes yea and when they bande themselues against vs haue neuer so great multitudes on their sides yet wil God scatter them Like as when we see a cloude threatening raine and it seemeth that all shoulde bee drowned God scattereth it and the tempest is gone euen so will hee deale with our enemies Thus yee see in effect what wee haue to remember concerning this text where it is saide that wee shall bee defended against all such as set themselues against vs and that our God will make them flee before our faces if we doe him the honour to acknowledge him to bee the Lorde of hoastes and that his power is infinite and that therefore the whole worlde can nothing preuaile against him Finally what haue wee nowe to doe but to submit our selues vnder the obedience of our God Also let vs vnderstande that all the misbeleeuing and all the despisers of Gods maiestie albeit that for a time their life may seeme happie are appointed to perdition and that all the goods which they possesse shal become a curse vnto thē so as they must needs be in a forlorn state according to this saying y t their very Table shal be turned into snares and gynnes wherewith to take them Psal. 69.23 and all the benefits of God shall become deadly poyson vnto them Lo what wee haue to carie in minde Moreouer so often as wee bee afflicted let vs humble our selues and acknowledge our sins bewaile them before God and in the meane space let vs not omitte to qualifie our griefes knowing that amidst the afflictions which hee sendeth vs there alwayes appeareth a certaine testimonie of his goodnesse and that it is necessarie that he should so holde vs in awe Yet notwithstanding we must not be cast downe nor be discouraged when we bee vexed and troubled though we be enuironed with neuer so many miseries And why Because God faileth not for all that to shew himselfe a father towards vs. That is the thing whereon we must altogether rest so as al the afflictions of this world may quicken vs vp to aspire to the heauenly heritage and when we haue bewailed our sins let vs not doubt but God of his mercy will blesse vs euen in Iesus Christ the fountaine of al goodnesse and blessednesse by whom all curses are quite taken away To proue that it is so what may bee the chiefe curse that is falne vppon mankinde but death And yet wee see that the same is become an entrance into life And wherefore For that in the person of Iesus Christ it is nowe made blessed Wherefore let vs learne to reioyce sith wee see that God hath so prouided for our saluation that although he make vs to feele our sins and would haue vs touched with some sorrowe thereby to bring vs to repentance yet hee ceaseth not amidst all these to shewe himselfe a father euermore by al meanes to aduance our saluation Now let vs humble our selues before the maiestie of our good God with acknowledgement of sinnes praying him to touch vs to the quicke more and more that we may mislike them and that acknowledging the euill which is in vs wee may seeke his mercie not onely to forgiue vs the sins that we haue alredie committed but also to mortifie vs and by the power of his spirite to giue vs grace so to forsake our selues as wee may seeke his righteousnesse and more and more profite therein vntill it be perfect in vs at such time as hee shall haue taken vs out of this world And so let vs al say Almightie God heauenly father c. On Thursday the xij of March 1556. The CLV Sermon which is the third vpon the eight and twentith Chapter 9 The Lorde thy God will make thee a holy people to himselfe as hee hath sworne vnto thee if thou keepe the commaundements of the Lord thy God and walke in his wayes 10 And all the nations of the earth shall see that the name of the Lorde is called vppon ouer thee and they shall bee afraide of thee 11 And the Lord thy GOD will make thee to abound in substance in the fruite of thy wombe in the fruite of thy cattel and in the fruit of thy ground in the land which the Lord thy GOD hath sworne to thy fathers to giue thee 12 The Lord thy GOD will open vnto thee his good treasure euen the heauens to send downe raine vpon thy land in due season and to blesse all the worke of thy handes and thou shalt lende vnto many people and borrowe of none 13 The Lorde God will make thee the head and not the tayle And thou shalt be onely aboue and not beneath if thou obey the commaundements of the Lord thy God which I commaund thee this day to keepe and to doe them 14 And that you swarue not neither to the right hand nor to the left from any of al the wordes which I commaund you this day in walking after other gods to serue them MOses continuing the matter which was handled yesterday sheweth vppon what condition GOD choseth vs when hee taketh vs to bee of his Church that is that wee should bee separated and set far off from the common curse of mankinde True it is that Gods goodnesse extendeth ouer all the men of the worlde wee see how all are fedde and maintayned by his liberalitie but in the meane while wee see to how many miseries men be subiect For this cause it behoueth vs to bee sundered and that God watch ouer vs and beare vs a speciall loue as to his owne children for without that all our lyfe is confused as it is seene howe the wretched infidelles albeeit that GOD bestowe neuer so many blessinges vppon them yet can they not profite by them but they stand alwayes in doubt and not without cause For wherevppon may they repose their hope seeing they bee not certifyed of the loue of GOD How can they holde him for their father Therefore it is a worde well worth the marking where Moses sayth that GOD hath separated vs from all other nations of the worlde It is certaine that this worde holynesse doth importe that the image of GOD shoulde shine forth in vs and that wee should serue him purely in vertuous conuersation but yet from thence hee proceedeth farther as hee doth in this text namely that God will giue vnto his people a certeine marke to shewe that they bee priuiledged aboue all other folke Therefore in beholding what the state of man is in this present lyfe let vs learne to resorte alwayes to this promise that God hath not onely created vs after the common course of the brood of all Adams children but that hee hath also chosen vs to himselfe for his heritage And let vs not doubt at all but that he watcheth ouer vs and wil make vs to perceiue that wee be of his housholde and that he
anie wise replie against it nor bring thither anie one droppe of our owne wisedome to say I think it not meete to what purpose is this spoken But let vs without gaynesaying receiue all that euer our Lord declareth vnto vs. Thus much for one point And moreouer let vs so sticke to him as our faith be not tossed to and fro When wee see diuersitie of opinions and that to aduaunce themselues men doe through ambition vndertake great matters let not that carie vs away but let vs continue still resolued that there is none but GOD alone that will teach vs aright that hee hath doone it by his lawe and lastlie by the Gospell insomuch that our Lorde Iesus Christ is appointed by him to be our Teacher and we haue expresse commaundement to heare him This is my welbeloued sonne heare him Matt. 3.17 By the which point he doeth men to vnderstande that he will haue them to sticke vnto his doctrine and to be obedient to the same Moreouer it is saide That the law shall bee laide vp there far a Testimonie against the people of Israell It shoulde seeme at the first shewe that the law serueth but to condemne men but I haue alreadie declared yesterday that it is saide so as in respect of folkes frowardnesse which will not be taught but by compulsion True it is that this hardenesse is to bee founde in all men for by nature wee are hardlie brought in order we bee combersome the wilde beastes doe not easilie become gentle noâ— suffer themselues to bee tamed at our hands but yet there is not so wild a beast to bee founde in the worlde as euerie man is vntill our Lorde haue subdued the stubbornesse that is in vs and giuen vs the Spirite of meekenesse and therefore our Lorde is faine to speake vnto vs and as it were to enter an action to reprooue vs. In respect whereof it is saide Iohn 16.8 that the spirite shall iudge the worlde There our Lorde Iesus Christ treateth of the Gospell and sheweth to what ende it shall be preached I will saith hee sende foorth my doctrine and to what ende To iudge the world Yea but the Gospell is a message of grace and fatherly louing kindnesse God doth heere offer vnto vs his heart and telleth vs that hee requireth nothing but to bring vs to saluation and wherefore then speaketh hee of condemnation It is impossible for him to bring vs to saluation vnlesse we bee first condemned Therefore it behooueth vs at the first entrie to be inforced to submit our selues vnto God for vntill he hath made that chaunge in vs wee will neuer yeelde to bee gouerned by him Yet notwithstanding our Lorde so worketh in his elect y t after he hath humbled them they suffer themselues to be led without any more resistance insomuch y t their whole pleasure and ioy is to bee subiect to God and to frame themselues altogether after his will The others be so rebellious that our Lord is faine to vse continuall roughnesse and sharpnes against them True it is that euen the faithful haue alwayes in them some kind of striuing so as they bee neuer so throughly reformed but that there is euer some replying Yet notwithstanding as manie as are gouerned by the Spirite of God as all his children bee shall cheefely haue their whole desire and affection to bee altogether subiect vnto God and to doe nothing vppon their owne heade or after their owne liking As for the others which be not reformed it is requisite that God shoulde alwaies stande in lawe against them and vse rigour to their condemnation For this cause it is saide here that the booke of the lawe shoulde bee a witnesse against the people Moses meaneth not but there shoulde bee some that should profite by the law so as the doctrine thereof should not be a warrant vnto them of Gods goodnesse to guide theÌ„ to the hope of euerlasting life but he treateth here of the greatest sort which was wicked and froward And y e scripture vseth such a maner of speech when a people is for the most part wicked saying All of you Although our Lorde knowe his owne people and separateth them from the rest yet forbeareth he not to say Youâ— as though hee spake generally without exception Let vs marke then that the lawe was laid vp for a Testimonie against the people not because it doeth not conteine a witnesse of the loue of God for mens welfare but because of y e peoples malice who could not finde in their heartes to fare the better thereby but turned the light into darkenesse and conuerted their breade and meate into poison and altered life into death Also we ought to thinke vppon this which Paul speaketh namely that the lawe is a minister of death 2. Cor. 3.7 but he speaketh there but of y e commandements whereas here Moses comprehendeth all the couenaunt that God had made euen the couenant of the Gospel concerning the which we haue seene herebefore how Saint Paul saide Deut. 30. â— Rom. 1â—â—â— that the same perteineth not to the lawe namelie The word is in thy mouth and in thy heart Also I haue tolde you and wee haue had sufficient proofe therof that Moses was not onely a minister of the law but also did set forth the free promises of saluatioÌ„ which were grounded in our Lord Iesus Christ. And now he doth briefely comprehende all that in a summe Neuertheles he forbeareth not to say that the lawe shall be a witnesse against the people And why As I saide afore it commeth not of the nature of the lawe that is to say of the doctrine but of y e malice of that people which could not abide that God should be their father and Sauiour Now then the thing which is here protested of the lawe perteyneth to the Gospel to witte that when the Gospell is preached if wee accept the message which is offered vnto vs wee haue GOD for our father we bee assured of his free adoption and we may freely cal vpon him in the name of our Lord Iesus Christ. Thus ye see howe wee ought to be rauished with ioy when God sheweth himselfe so good and gratious towardes vs. Neuerthelater if we despise so great a benefite or abuse it as the hypocrites do or if we be skorners of God or loose liuers or if we be so wedded to this present worlde that the heauenly inheritance seemeth nothing vnto vs God wil holde skorne of vs also and moreouer there shal not one onely word be spoken which shal not ask vengeance against vs at the last day God will haue infinite witnesses Looke how manie sermons haue beene made looke howe manie lectures haue beene reade and looke howe manie bookes haue beene printed and they shal al be witnesses to condemme vs as guiltie and to make vs inexcusable before God Although then y t this ceremonie of hauing a booke laid vp as it were in the presence
vs without any cause why Thus ye see at what end we must begin Againe men must be exhorted warned not to despise such a benefite but to receiue it therewithall to inforce and indeuer themselues to answere God when he calleth them This is the order which wee must obserue in this text of Moses Drawe hence sayth he and march foreward As if he should say Go to your God hath called you longer time than you be aware of For in deede the promise of saluation was giuen vs before we were created yea euen before the creation of the world did God choose vs Ephe. ◠1. Pet. 2. as S. Paul auoucheth and againe he hath fetched vs backe to him when wee were as cattell gone astray Loe how Gods meere free goodnesse sheweth it selfe We cannot alledge here any strength or any worthynesse of our owne We cannot say oh God hath payed vs our wages for our comming vnto him There is no such thing at all But at such time as we were forlorne and damned our God opened vs the gate of saluation when we were in Satans bondes he did set vs free when we were become his vtter enemies were banished out of his kingdom he made vs heirs therof Therfore lyke as he hath freely preuented vs and sheweth vs stil that it is of his owne meere grace that we can attayne to saluation so we on our side must not be negligent and slothfull but seeing he hath spoken vnto vs we must also answere vnto him seeing that he sayth Go march on let vs be going our way out of hand When there is any talke of doing good or of seruing God the Papists imagine by and by that men earne the kingdome of heauen by their owne desertes or merites but the holy scripture holdeth the cleane contrary order as wee see here For why It is not sayde that men bynde God to them by their meritorious deedes but after that the inheritance is set before them and that of free gift and after it is shewed them that nothing beareth sway in that behalfe but onely Gods goodnesse then is it sayd vnto them March foreward And so wee learne to doe good and to giue our selues to the seruing of God to become holy through his righteousnesse not of purpose to make him beholden vnto vs but to followe his holy calling least wee should reiect his grace howbeit that we cannot stirre one finger without Gods working in vs by his holie spirit For wheras it is sayd Get ye hence and march foreward it is not for that the people was able so to doe but when God hath once in couraged vs he printeth his doctrine in our heartes and to the intent the same should not be vnauaileable he quickeneth vs vp and to be short he worketh so mightily in vs that after he hath once giuen vs willingnesse hee giueth vs also performance therewithall according as S. Paul auoucheth in the second to the Philippians Phil. 2.13 Yet for all this wee must beare well in minde the thing that I haue touched alreadye which is that Gods offering of his grace vnto vs is not to the end we should as it were fall asleepe and make none account of it but to the ende wee shoulde be quickened vp to doe good 〈◊〉 2.11 according to this saying that his goodnesse and loue which hee beareth towards men is vttered to the intent to purchase him a holy people fit for good workes and to the end that we should walke in all purenes wayting for the discouerie of the lyfe which he hath promised vs. And if this had place vnder the shadowes of the lawe much more must we doe it now in these dayes So then let vs marke well that Gods setting of the infinite riches of his goodnesse and mercie afore vs and his opening of the gate of heauen vnto vs is to the ende we should mount vp vnto him and rid our selues of all earthly affections seeking nothing but to lift vp our heartes on high and to passe out of this worlde and to be discharged of all bondes and fetters that hinder vs and hold vs back indeuouring with all our might to come vnto him as they that know how this present lyfe is but as a race and that men must not loyter and linger here but rather go still foreward according to gods calling of vs who sayth Come Come drawe neerer to me And if wee goe to him we shall no more be in daunger of wandering here and there but we shall keepe on our way to the mark that God hath set before vs and we wil neuer rest till wee be come thither Now herewithall to the intent to incourage the people Moses telleth them that they shal not trauel in vaine Go sayth he and possesse the land and that is one poynt more well worth the noting For if we should bestowe our labor not knowe that we shal fare euer the better by seruing God we would become lazie and our hartes would fayle vs euey minute of an houre But when we be sure that we runne not in vaine and that God will reach vs his hand so as wee neede not to feare but our matters shall come to passe though Satan streyne himselfe to hinder vs when we stand vpon such a sure ground that our Lord will put vs in possession of the thinges that he offereth vs it giueth vs an inuincible courage and constancie to outstand all temptations And therefore let vs wey wel these wordes where he sayeth Get yee hence and possesse the land God sayeth not singly to his faithfull ones goe your wayes see what ye can doe trye your strength and in the meane while leaueth them at all aduentures no but he sayeth to them Go to possesse As if he should say doe but onely apply your selues to serue me and let me alone with the doing of it for I will worke after such a sort as he that endeuoreth to followe me shall not lose his labor he shal not take paine in vain I will make all his doings to prosper That then is the thing that wee haue to marke vppon this streyne And therefore what excuse is there for vs if we followe not our Lord whither soeuer he call vs considering that this voyce Goe and possesse ought to sound in our eares And if it were spoken for y e land of Chanaan much more shall it be auowed and verified still at this day Wherefore whensoeuer we be slowe to obey God loath to part from this world or astonished with distresses let vs enter into such thoughts as these Alas is it possible for to me to come vnto God how may I ouercome so manie and so great distresses It farre surmounteth all my power and strength When we be so incombred and brought in perplexitie and doubt let vs bethinke our selues thus well seeing it hath pleased God to shewe himselfe to me it is good reason that I should be contented with
a byrde to shewe vs the passing fatherly care that he hath of vs I pray you ought not wee to bee rauished with wonderment when God stoopeth so vnto vs to make vs perceiue the loue that hee beareth vs and the fauour that hee meaneth towardes vs yes surely For what a maiestie importeth this worde GOD And what are the birdes and vnreasonable creatures Nothing And yet notwithstanding beholde God loueth vs so greatly that to expresse the loue which he beareth vs and to witnesse his goodnesse towardes vs hee lykeneth himselfe to a byrd and vs to his little ones Sith wee see this let vs learne to magnify the goodnesse and infinite grace of our God better than wee haue done heretofore and let euery of vs awake and inforce himselfe to consider them throughly For wherefore is it that our God transfigureth himselfe in such sorte but to reproue our vnthaÌ„kfulnesse because we be so ouer grosse and dulheaded as we let the benefites slip which he bestoweth vpon vs and digest them not to conceiue the goodnesse of them and to take heede of them That is the cause why he setteth them before vs after that fashion And we see also how our Lord Iesus speaketh of himselfe in bewayling the destruction of the Citie of Ierusalem Mat. 23.37 Howe oft saieth he would I haue gathered thy little ones vnder my winges and thou wouldest not There our Lord Iesus speaketh not as man but sheweth y t inasmuch as he is the euerlasting God he played the part of a henne towardes the Iewes and had his winges stretched out to haue brooded them and that they on their side played the wylde beastes that woulde not bee tamed When wee shall once haue knowen the fauour of our God towardes vs let vs beware that it be not so defaced as we may iustly bee accused of vnwillingnesse to suffer our God to gouerne vs peaceably What is to bee done then Seeing that our GOD sheweth himselfe so louing and kinde hearted that he protesteth himselfe to bee as a father towardes his little babes in bearing with our feeblenesse and infirmities and seeing that he saieth by his Prophet Esay Esa. 49.15 that although all the mothers in the world should forget their children yet would not he forget vs and seeing he stoopeth so lowe as to liken himselfe to an Eagle and to a Henne to shewe that he taketh vs for his chickins and birdes let vs looke that wee yeelde vnto him lay our selues as it were in his lappe praying him to beare vs and to releeue our infirmities that we may be comforted at his hand as he is readie to doe if wee flee to his mercie for succour Thus ye see what wee haue to doe for the well putting of this doctrine in vre But Moses addeth yet one point more for the better confirming that God had as it were borne his people in his armes saying That a night times he appeared to them as in a pillar of fyre and a daytimes hee appeared to them as in a Cloud Wee knowe that Gods shewing of these two visible tokens was to the end that y e people should bee assured of his presence and those tokens were requisite for the leading of the people For else in the night they should haue bene flighted with the wildernesse which was verie dreadfull as I haue declared alreadie God therefore did giue them light by night whereby he shewed that he was continually with them And bicause they were in a hotte and drye Countrie he did spred a cloud ouer them in the day which shadowed them from y e burning of the Sunne Wee see then that these two tokeÌ„s of Gods presence serued fitly for the easing of the Iewes and that in all these dooings they felt his fatherly goodnesse Againe the moe of such figures they had the more were they conuicted that GOD had gouerned them and that he had a continuall care of their welfare And therefore doth Moses make expresse mention both of the fire and of the cloud saying that neyther night nor day GOD had euer forsaken them so as they could not but knowe that he was with them and that his grace accompanyed them as he sawe meete and expedient for them But by the way wee must note that although wee in these dayes haue no such figures as the Iewes had vnder Moses yet notwithstanding GOD giueth vs the thing that is of equall value according also as Saint Paule sheweth 1. Cor. 10.2 saying that the cloud and the fire were a kinde of Baptisme to the auncient fathers And the chiefe thing that GOD meant to shewe vnto them thereby was that although as in respect of their bodyes they were guided with fire by night and had a cloud spred ouer their heades by daye yet Gods meaning was not to haue them stay vpon these temporall benefites but to leade them further Then were they baptized in the cloud And what haue wee now adayes Doeth not Baptisme warrant vs Gods presence more certeinly with a greater vertue than did that auncient figure Yes surely if all thinges bee well considered For wee must not stay our eyes vpon the water but forasmuch as y e bloud of our Lorde Iesus Christ was shed which is a spirituall washing vnto vs therein God sheweth himselfe more familiarly vnto vs now adayes than he did to such as liued vnder Moses True it is that wee haue not the like myracles but in the meane while howe excellent was the Maiestie that appeared in the person of our Lorde Iesus Christ How excellent were the myracles that he wrought To bee short howe highly ought wee to esteeme the death and passion that he suffered Rom. 1.4 Againe haue wee not a passing excellent recorde of his Godhead in his râ—sing againe from death Seeing then that wee haue the whole fulnesse of Gods Maiestie in the person of our Lord Iesus Christ and that not in shadowe onely but in very substance as Saint Paule declareth to the Colossians Col. 2.9 I pray you were it not too shamefull a thankelesnesse in vs if wee shoulde not bee throughly resolued that our God hath vttered himselfe sufficiently vnto vs to cause vs to rest wholly vpon him and to trust in his power Thus yee see wherein we resemble the Iewes as touching the cloud whereof Moses speaketh here and as touching the pillar of fire Furthermore if wee consider well howe our Lorde guideth vs wee shall finde that the Cloud and the pillar of fire serued not the Iewes more than the gouernment that is stablished in the Church at this day serueth vs. Whereas that people had the pillar of fire by night and the Cloud by daye wee must vnderstand that in so dooing GOD meant not to blesse them for that one time onely For what had the Iewes bene the better for it if it had not made them to knowe that God was their gouernour all their life long Now then wee cannot goe one
we haue a life that lyeth hid in God Therefore it is no hurt at all to vs though God cut off the blessings of this present life from vs. For he knoweth to what end he doeth it and it is good for vs to be so exercised Thus yee see that the thing which wee haue to beare in minde is that God doeth diuers times hide the signes of his loue from vs as in respect of the worlde but hee loueth vs neuer a whit the lesse as we see how it happened vnto Moses As touching that which is saide of Iosua it is one notable point more For beholde hee is appointed to succeede in Moses roome yea and yet was he but his seruaunt And afterward Moses is commaunded to incourage him Heere we see that God will take the thinges that are not greatly esteemed among men yea and exalt them aboue our opinion as we see he hath vsed to doe at all times and not without cause for thereby he intendeth to pull downe all pride according to this saying of Saint Paul that hee chooseth the weake thinges â— Cor. 1.27 â—â— yea euen to the end that men shoulde not glorie in their owne strength and hee chooseth the foolish thinges to the ende that men shoulde not glorie in their wisedome and when he taketh y e things that are despised it is to the ende that men shoulde not trust in their owne credit nor bee puffed vp with their owne worthinesse And it is verie requisite that it shoulde be so for we see howe euery man seekes to aduaunce himselfe and wee leaue nothing to God as neere as we can Nay rather if wee doe but yeelde him the tytles that belong vnto him it is but in way of daliance and in the meane while we would that all shoulde be in our own persons Now forasmuch as men haue this pride rooted in them God must be fain to shew them by experience that all of it is but vanitie and so doth hee by choosing the things that are not regarded and by seruing his turne with such as are not esteemed to be of any great renowne If we looke howe God chooseth men somtimes to set them in preheminence wee will say who woulde haue looked for this And God worketh after that manner to the intent that those by whom he serueth his turne shoulde learne to acknowledge themselues beholden to him for their dignitie wherein he hath set them and vnderstande that they obteined it not by their own power and policie but that it is God which hath placed them in that degree For if they thinke they haue ought of their owne purchasing God will shewe them the contrarie That then is the thing which we haue to marke when it is heere declared that God preferred Iosua before Moses insomuch that although Moses had now of long time beene cladde with the grace of the holy Ghost although hee had beene chosen to bee the Redeemer or Ransommer of the people although God had set his marks vppon him although that in executing his office it was well seene that hee was a newe creature and there appeared in him a maiestie surmounting the nature of man and there withall although hee had done so many deedes worthy of memorie as might astonishe all them that hearde speaking of them yet notwithstanding in the ende God ordeyned his seruant in steede to leade the people into the lande of Chanaan and to put them in possession of their promised heritage and Moses himselfe is not worthy to come there So far off is hee from coÌ„ming there euen as a common member shuffeled in among the rest of the body that God driueth him from it and behold God reacheth his hand to Iosua who had neuer looked for it But now besides that which I haue said that is to wit that we be warned to forbeare all presumption and to lay downe all pride let vs bee wel assured that it belongeth to God to aduance vs to make vs of estimation through his mere grace and that when we shal haue heaped vp al that euer we can together all is nothing Then besides that we haue a good warning to humble our selues it is shewed vs therewithall that wee must not enuie those by whom God serueth his turne And that is another good lesson For wee see howe euery of vs repyneth when God hath aduanced any man specially beyonde all worldly hope Where as we should consider thus beholde God serueth his turne by such a one euerie man commendeth him and there appeare manifest gifts of grace in him when we see those things we be so malicious that we grudge repine at it But contrariwise wee ought to marke that when we be so pricked with spite and enuie it is an aduancing of our selues against God and not against mortall creatures Therefore let vs learne to honour God wheresoeuer hee sheweth himself to be glad when he vouchsafeth to extend his grace to our neighbours for if we do so all shall fall out to our welfare If another man haue mo gracious gifts thaÌ„ I I am rich in his person For wheÌ„ we confesse y e communion of saints it is to shew that whatsoeuer God giueth to one man or to another the same redoundeth to the benefite of all True it is that we perceiue it not at the first push but yet doth such diuersitie serue for the whole bodie of the Church Rom. 12.4 The members of a bodie haue not all one operation the eyes execute not the office of the legges nor the hands the office of the feete and yet notwithstanding the body is so knit together in one that whatsoeuer is giuen to any one member doeth benefite al the rest Now then let vs vnderstand that when God bestoweth the gifts of his holie spirit more largely vpon some one man than vpon others he ceaseth not therefore to haue pitie vpon vs For we also must be edified therby Yea surely so we be not vnthankfull and that we take no pritch at it when hee listeth to holde vs lowe and to exalt our neighbours To bee short wee make warre against God when we cannot abide that he shoulde keepe the order which hee hath determined y t is to wit to pul down y e things that are great to the worldward and to aduance and exalt the things that are base and despised Moreouer we see that Moses is commaunded to strengthen Iosua So little ought Moses to be greeued at the preferring of his seruaunt before himselfe that hee must instruct him and harten him As if hee shoulde say I see nowe it is Gods will to honour thee by dishonoring mee I am worthie of it and I must be faine to beare it and therewithall also to prepare thee to thine office Although thou take my place yet will I not set my selfe against thee but which more is I will helpe thee to the vttermost of my power Nowe am I become thy seruaunt Whereas God had erst
said expressely That the Lord was angrie with him for the peoples sake Deut. 1.37 as we haue seene alreadie heretofore Wherein he meaneth not altogether to iustifie himselfe but he doeth it to the end that the people should finde their owne fault and humble themselues vnto God If Moses had meant to vphold that he was not in any fault nor blame worthie he had couertly accused God Ezec. 18.20 For is it written that he that sinneth shall beare his owne punishment Then must it needes bee that Moses was not cleare or else that God did him wrong in punishing him for the peoples sake But I haue declared heretofore that he glorified not God as hee ought to haue done In deede this appeareth not by the storie for it should seeme there that he did his duetie as well as could be wished but only God is the competent iudge thereof Although Moses could not be condemned by his wordes nor by any outward signe it is ynough that God findeth fault with him and auoweth that he yeelded him not his due honour Ye see then that Moses was faultie and that Gods banishing of him out of the lande of promise was for his offences sake so as he coulde not say that he had not deserued such punishment Why then doeth he lay the blame vppon the people As I saide afore it is not to cleare himselfe but to make the people to knowe their own euill dealing yea and also to consider that seeing Moses being so excellent a man and a man chosen of God did suffer such reproch and dishonour they themselues ought to be the more cast downe Thereby then the people is warned to thinke the better vppon their owne faulte And in verie deede this offence of theirs was verie grieuous and exceeding great For we knowe that Moses had an earnest zeale to serue God and that it was his whole seeking Neuerthelesse the murmuring that rose among the people for want of water was as a tempest to carie Moses away Beholde Moses is as a rocke he is wholly setled in Gods seruice and therefore it must needes be that the peoples rising in vprore was with horrible violence euen as if a rocke were shaken with some tempest And so wee see that the people were vtterly destitute of all patience and as good as starke mad and that it could not be but that the diuell possessed them seeing that the fire of it did euen sindge Moses Also this punishment of his sheweth how great the peoples offence was What had Moses done For his owne part he desireth nothing but to liue die in glorifying God And yet notwithstanding God setteth a marke of infamie vpon him for all ages to see in restraining him out of the promised land Sith it is so what punishment doe the people deserue which were the cause of the mischief and the chiefe authors thereof Nowe to apply this doctrine to our vse let vs take good heede that we driue not others to doe amisse least the whole blame light vppon our owne neckes Not that our thrusting of any man out of the way can quit him for God will neuerthelesse correct him for it but howsoeuer the world goe we shall be guiltie of al the sinnes that wee haue occasioned This ought well to bridle vs to the ende that no cause of stumbling proceede from vs. And besides this let vs consider that if God haue giuen vs gouernours that labour to discharge their dueties if we vexe them in such sorte as they swarue or start aside from the right way wee shall yeeld account of it before God and at the last his curse will light vpon our heades Hereby all folkes are warned to liue simply peaceably in obedience to their superiors specially when they see them disposed to serue God to the ende that they may take courage and continue increase in goodnesse And if we fall to raising of trouble and disorder surely if they that haue committed but halfe a fault be corrected wee shall bee dubble punished and answere for all the inconuenience as of a trueth wee deserue well to bee charged with it before God Thus ye see what wee haue to marke vpon that speach where Moses telleth the people againe how it was for their sakes that y e Lord was angrie with him Nowe let vs returne to the matter which wee beganne withall that is to wit that although GOD chastised Moses by bereauing him of a temporall benefite yet was that no impeachment to his saluation And so meaneth he by these woordes Bee contented and speake no more to mee of this matter In saying bee contented he doeth him to vnderstande that he hath wherewith to content him forasmuch as God is still mercifull to him acknowledgeth him for one of his and taketh him still as of his housholde casteth him not out of his kingdome Seeing that all these thinges abide vnto him still hee sheweth him that he ought to rest without greeuing of himselfe ouermuch And it is a very notable and profitable point namely that we ought not to be too sorrowful and grieued out of measure so long as GOD bereaue vs not of the substaunce of our saluation Wee heare what answere Saint Paule had 2. 〈…〉 when he was afflicted yea and euen buffeted by Satan and God had cast him downe in such sorte that he was as one at the point to bee troden vnder foote Now he besought God to be deliuered from such temptations but answere is made him at Gods hand Let my grace suffice thee GOD telleth him hee will assist him but as for the comberance he must beare it still Therefore let vs learne to put a difference betweene the thinges that are of the substaunce of our saluation and the appurtenances which are in deede the tokens of Gods loue and goodnesse but yet may bee forborne of vs whēsoeuer God thinketh good whether it be to chastise vs or to trie our patience or to any other purpose that he deale so with vs. As for example the things y t are of the substance of our saluation are these that God forgiue vs our sinnes that he keepe vs vnder his protection y t he dwell in vs by his holy spirit y t the light which he hath giuen vs by his Gospel be not quēched that we may take him for our father to cal vppon him and to flee to him for refuge So then the substaunce of our saluation is y t the seede of faith abide continually in vs that God guide gouerne vs by his holy spirit and that he make vs feele his goodnesse so as wee rest therevpon But yet for all this many temptations may befal vs yea euen such as my pluck vs back from calling vpon God Not that they can shut vs quite out from him but yet they may so comber vs as wee shal not be able to resorte to God so freely as wee woulde Againe wee shall be tossed with many
his seruice to keepe our selues from these tentations y t run oftētimes in our heads If we fal to scanning so as we say to our selues how now must I for seruing of god haue so hard cumbersome a condition It should seeme y t he is minded to discorage me Let vs beware of such conceits rather follow y e example of Moses He saw himself bereft of y e inheritance y t had bin promised to y e whole people he saw he had as it were a marke of reproch for euer as though God had withered him for wheras God had chosen him to bee the leader of his people to supplie his roome in bringing to thē that welfare that they had loked for so long time now towards his death he must bee disgraded at Gods hand and be banished from the possession that was as a pledge of the kingdome of heauen True it is that Moses continued and doth continue still an heire of Gods kingdome but he had not that earthly pledge of it that was set before the people He saw that of six hundred thousand persons for the whole multitude was so manie there was not one among them al that was worthier to enter into the land than himselfe Therfore he might haue stormed thus with himselfe Howe nowe I see I haue taken great payn◠in leading this people God hath wrought so manie miracles by my hand I haue yet stil such zeale to the honor of God and to y e welfare of his people as I neuer cease to procure the same therw tall I may well say God hath granted me y e grace to walke more roundly than al y e rest and yet notw tstanding must I be barred out of y e land the residue enter into it which haue not taken so much paine as I nothing neere Moses might haue bin in a chafe chawed vpon his bridle saying wel seeing I haue taken so much paine God ment to serue his turne by me heretofore it is ynough for me I am contented with that which I haue done but notwithstanding I will giue ouer my roome and seeing that he will not set me aworke any longer let him serue his turn by some other Moses might wel haue entred into such fancies But what Notwithstāding y t God listed to abace him so before men by bereuing him of the benefite that he esteemed aboue al other and to preferre the meanest and miserablest of the people before him who was so excellent a Prophet yet ceased he not to discharge his duetie and to goe through with it still And we see with what carefulnes he goeth about it My friends saith he although I must dye here and God cutteth me off from you as touching the bodie yet notwithstanding I will discharge my selfe both towards him and you and seeing it hath pleased him to make me his minister to teach you his doctrine I will neuer faile to doe my duetie In deede he might haue twyted the people as them that had caused God to lay such punishment vppon him but yet for all that hee ceaseth not to serue God and to loue the people still which as I said had caused him to be disinherited of the Land that was promised to Abraham Therfore hath Moses good right to say Because of your words God sware that I should not go ouer Iordan to enter into this good land Neither murmuring nor blaspheming proceeded from Moses Nay which is more we see he crucified himself whē he saw that god was not honored as he ought to haue beene whereas on the contrarie part there was a froward wilfull people which could not be brought into order by any meanes It seemeth then indeede y t Moses had iust cause to be angrie with the people seeing that God had punished him so grieuously for their disobedience But yet for all that a man may see hee sheweth himselfe still a father towardes them and taketh them as his children for hee knewe to what state he was called True it is that he vsed sharpnesse and rigour in due time and place specially when it behooued him to shewe the people their offences We see that Moses was in that behalf as a burning fire we see howe vehemently he rebuketh the despysers of God and the Rebels But when y t was once ouer he shewed himselfe alwayes to beare an affection of loue towards such as could abide it As for example God had now punished the people by the space of fortie yeres insomuch that they which had brought punishments vpon the people and had beene the authors of sedition were alreadie dead and their carkesses were rotten in the wildernes yet now behold Moses pitieth the children that were descended of them and ceaseth not to loue them So then let vs marke that if God call vs to the preaching of his word the vnthankfulnesse of such as ought to heare it must not stay vs from procuring their saluation as much as in vs lyeth Moreouer let vs not forbeare to pronounce Gods iustice against the wicked And though there be some that are vtterly wilful past hope of recouery whose diseases are vncurable wel yet let vs do our duetie towardes them let vs cite them to Gods iudgement let our doctrine serue for their condemnation to sende them to hell And in the meane while looke where we can reclaime them that haue done amisse let vs giue good heede therto and bestow our labor thereon Behold yet what we haue further to remember out of this place And herewithall wee see also that when Gods seruants perceiue themselues to bee neere their ende they must be the carefuller to stablish the doctrin which they taught in their life time And why For we see how men do easily slip away that euen such as haue shewed some good signe will anon after start aside if they be not helde in with a dubble reine as they say And when a seruant of God seeth y t in his lifetime he was greatly hindered in the maintenance of Gods seruice and had much adoe to represse euil what should he thinke but that the diuell will take possession after his death if God remedie not the matter Therfore such as haue felt and found by experience in their lifetime how painefull a thing it is to maintein the church ought euē for this cause to take so much the more paine trauell when they draw towards their death to cause the syncere religion to be mainteined in his purenesse that men being once set in a good course may not swarue away from it Beholde the example which Moses sheweth vs. And besides this let vs mark also that he doth not only discharge himselfe here at his death by vttering some sodaine speach or by shewing some signe of zeale onely but that he stood vpon this and did most vrge it to wit all his life long that the people might bee edified in the feare of God For yee
but wee must submit our selues wholly in all points to y t which he saith Thus yee see what we haue remember vpon this place And herewithall let vs marke when this was treated of For it is not without cause that Moses speaketh of this instruction Why so For if wee bee not subdewed it is hard for vs to submit our selues to God nay rather we draw cleane backe from him Therefore must our Lorde bee faine to correct this loftinesse in vs and when he seeth vs after that sort either rebellious or stubborne or that wee bee dull vppon the spurre hee must vse such meanes as hee knoweth to bee fit to reclaime vs withall Wee see howe Moses saieth heere that the wonders which were wrought at the publishing of the Lawe serued as it were for a nurturing to the intent that the people shoulde no more be so vnruly as they had beene before but become more fitte to be taught But this vice reigned not among the Iewes onely it is to be found continually among al men Therfore let vs learne to make our own profite of the thinges that our Lorde hath giuen vs for the authorising of his word that we play not the wood beastes but behaue our selues as meek sheepe and lambes to hearken to the voice of our shepherd This is the thing in effect which wee haue to gather vpon this place And now he saith Because God loued thy fathers therefore hath he chosen their seedes after them howbeit that he say thy seede after him Moses chaungeth here the number and not without cause for after he had spoken of the fathers hee returneth to one alone that is to wit to Abraham because it was he with whom God made the couenant And againe it serueth to magnifie the grace that is mentioned here as shal be declared anon more at large The effect of y e thing y t Moses intendeth to tell y e people is that it is a great shame for thē and y t they be vnexcusable if they know not the goodnes of their God And why Because God of his owne free mercy chose thē not for that they were better than other nations as shal be shewed more at length hereafter or for that there was more noblenes worthines or vertue in them but for that it pleased him to loue their fathers Nowe we see that the meaning of Moses was as if he shold haue said thus You haue heere an inestimable benefite aboue all people namely that God vouchsafeth to reigne among you that he hath sanctified you to himselfe that you bee his Churche Exod. 19.6 1. Pet. 2 9. that you bee his flocke that you bee his children and as it is saide in another place that you be a kingly priesthood Assure your selues this is not giuen you for any desert of yours for haue you deserued aught at Gods hand Are ye better than al y e of the worlde No why then hath God giuen you such priuiledge Not for any thing that he hath foūd in you but because it pleased him of his owne good will And whereof came that Euen of his choosing of your forefathers You were chosen of him before you were borne And what was the cause that he chose your forefathers Euen his owne loue saith he that is to say because hee marked them of his owne free mercie to shoule them out from the rest of the world yea euen at such time as Abraham was barren and alreadie striken in yeeres Rom. 4.19 Hebr. 11.12 and as good as decayed and halfe deade when as yet hee had no issue at all And yet for all this God chose him so as that poore old fellowe became the welspring of your forefathers Seeing then that God hath chosen you after such a sort yee see there is none other cause of the comming of saluation vnto you but onely his meere goodnesse Now therefore consider how much you be bound to your God and bee not vnthankfull to him neither suffer such a benefite to slip from you so as yee should be bereft thereof through your owne lewdnes and vnthankfulnes This in effect is the doctrine that is conteined in this place Nowe that we may fare the better by it wee haue to marke first of all that when God calleth vs to be of his Church so as he maketh vs partakers of the Gospell and of the things depending vpon the same it is not for y t we went to him aforehād but because he hath chosē vs. The word Chose is set down here to expresse the better that that thing came not of the people themselues but that God was the first beginner therof That is one point which wee ought to marke wel For it is not onely here that the holy Ghost speaketh thereof but all the whole scripture is full of that doctrine namely of telling vs that we must not seeke the cause of our saluation in our selues as who shoulde say wee were better than other men 1. Cor. 12.4 Wee see that God giueth not his graces indifferently to all men but that to set the greater shewe vppon his goodnesse hee giueth that thing to one man which hee denieth to another Wee see that most men are destitute of the Gospell at this day and we see that euen where it is preached most folke are as good as blinde and deafe still Nowe when the Gospell is preached in any place it is a kinde of choosing and it is the verie same that Moses speakes of here Seeing then that God causeth his worde to raine vppon vs so as we haue our fill of it euerie day and in the meane season other much greater richer and nobler Cities want it and are destitute of it let vs vnderstande that this so great benefite commeth not of our owne seeking neither haue we obtained it by our owne trauell or policie but it is GOD that hath chosen vs to it of his owne mercie Marke that for one point Eph. 2.8 Againe whereas it pleaseth him to giue vs faith so as we tast of his word and are throughly fed with it and it toucheth vs inwardly at the very heart let vs vnderstand that y t is a second sort of chosing which god maketh of vs. So then let vs yelde him his deserued praise for in withholding it from him we bee traitors to him and wee bereaue him of the thing that belongeth alonely vnto him and in so doing wee set vp our selues as Idols in his steede For a man cannot take a greater honour to himselfe than to beare himselfe in hand that he is the author of his own saluation and that it is he that preuenteth God If wee imagin so it is a defacing of Gods glorie And therfore let vs beare this lessō well in mind Howbeit forasmuch as men are malicious when they cannot abolish Gods praise altogether they darken it as much as they can Moses excludeth here expresly all worthinesse of persons and all desert of workes
downe here Now it is set down consequently that before they passed Iordan Moses did seuer out three Cities in the land that had ben conquered from the Amorrhits as we haue seene heretofore from their neighbours as the land of Basan and those three Cities were appointed for such to flie vnto as had slaine any bodie through vnaduisednes This Law is declared more fully in other places Num. 35.15 22. and thence must wee fetch the exposition of this present text God had said and ordeyned Deut. 19.4 that if a man bearing no hatred to another man did slea him vnaduisedly that is to say by chaunce medly as they term it without pretensed purpose hee shoulde not be punished For why the manslaughters that are punishable must either be wilful or else proceed of reuenge or of spyte or of lying in wait which is worst greatest fault of al. But if a man seing no bodie did shoot an arrow hit a man the man dyed this manslaughter was not punishable as a felonie Neuerthelesse God woulde not haue it simplie pardoned and that was for two causes The one was to the ende that men shoulde in any wise mislike of any murder and the shedding of mans bloude and the other was that the kinsfolke of the partie that was slaine shoulde not be prouoked to reuenge And therefore God had ordeyned that hee which had giuen the stroke shoulde get himselfe out of the way and keepe himselfe as a prisoner till the death of the high Priest And then had hee as it were a Iubilee so that when there was once a newe high Priest then the partie that had so fled to the place appointed whether it were at the ende of tenne twentie or thirtie yeeres might returne to his owne house if he listed but vntil that time it behoued him to be as a banished man That is the thing which is spoken of here as nowe Moses rehearseth not the Law as it was giuen of God as it is set down in the booke of numbers but yet in reporting the storie Num. 35.15 therewithall hee giueth an incling of the foresaide lawe and ordinance as we haue saide Nowe for the better vnderstanding hereof we must first marke the thing that I touched afore that is to wit that God abhorreth murther insomuch that although he punish not vnaduised manslaughters rigorously yet he chastiseth them wherby hee sheweth that he mislyketh of bludshed This is a thing well worthy to bee noted For first wee see thereby how greatly God loueth vs he sheweth the cause thereof in the ninth of Genesis Gen. 9.6 to be for that we be created after his image Hee saieth that the sleaing of a man is the doing of wrong to himselfe Yee see then that God beareth vs such loue that he taketh himselfe to bee wounded and misused in our persons because he hath made vs after his owne image And that ought to bee a warrant of his great goodnes and louing kindnesse towards vs to make vs to trust wholy vnto him to honor him And so ye see whereat we ought to beginne when it is tolde vs that God hateth murther and cannot abide it and therefore that when a man hath slaine his neighbour wilfully that is to say either through malice or in quareling or for reuenge or by laying waite for him hee is so detested of God that he is not worthy to liue in the worlde And in good sooth wee see the same by another Lawe where god curseth whole countries for suffering of murders Numb â—â—â— 35.33 For it is saide there that if a deade bodie bee founde search must bee made with all diligence to finde out the murtherer Why so To the intent saieth hee that the lande bee not defiled therewith Wee see hereby that if Magistrates and Iudges shut their eyes and make no reckoning to punish a murder it is as a coÌ„mon defiling which prouoketh Gods vengeance vpon the whole land And therefore it standeth them on hande to consider that God setteth great store by mens liues Againe if the dooer of the wicked deede bee not founde let the Iudges saieth hee make solemne protestation in this wise We haue inquired diligently whence this murther shoulde proceede but wee cannot finde the dooer thereof and therefore are wee cleare and guiltlesse of it before God And moreouer Gods will was that they shoulde offer sacrifice for the same Nowe then wee see howe lothsome wilfull murthers are before GOD. I call them all wilfull murthers which are committed through trecherie or in rage or howsoeuer else it bee where there was any enmitie or variance afore Yea although it be lawfull for men to kill their enemies in the warres that are good and holie 2. Chron. â— 8. and â—â— yet doeth the Scripture vse a manner of speech to shewe vs that GOD hath alwayes misliked of murthering For there it is saide of a valiaunt man howbeit without blaming of him that hee defiled his handes Is it so Nay rather it is worthie of praise that a stoute fellowe being inured to the warres shoulde goe through with his duetie For if hee offer no man any wrong but behaue himselfe valiantly when hee commeth to the incounter doeth that deserue blame No but as I saide afore Gods meaning is to shewe vs that wee ought to tender our neighbours liues in such sort as not to wishe their death nor to further the same vnlesse wee intende to violate his image That is the thing in effect which is heere set out vnto vs. Nowe then if God doe so abhorre the manslaughters that are committed when men assaile vs so as we seeme to haue iust cause to defend our selues I pray you what is to be said to it wheÌ„ men fall to quareling with their neighbours will needes shed bloud of set purpose What meaneth this Suppose we y t Gods curse is not doubled vpoÌ„ the land when such crimes are borne withall and maintained It is said that if a murther bee let passe and the doer of it scapes vnknowen Gods wrath is thereby prouoked and if the murtherer be knowen then is it a more heynous crime to let him scape vnpunished But if a theefe lye in waite for a maÌ„ that mistrusteth no such thing and setteth vppon him is it not a plaine spiting of God if that bee suffered And if it be not any one man that is assaulted but there are such ouer lustie mates as will say let vs kill and slea when they haue their swordes out they care not against how many they drawe but make a common hauocke and such slaughter as all is on a gore bloud are not the folkes that stirre vp such broyles worse than the theeues and robbers in the woods Men wil at leastwise mistrust theeues in a forest but who woulde thinke that where there should be ciuill order where Lawes ought to raigne where there is a seate of Iustice there men
whould fill all things with bloud and violate so many images of God as come in their way that the same should be suffered I pray you is it not a bewraying that wee bee loth that GOD shoulde raigne among vs or haue vs vnder his protection Yes Therefore let vs marke well what is said here concerning wilfull murthers how there is no pardon for them but God will haue them rooted out of the worlde and executed by Iustice which haue violated his image And why To the intent wee shoulde alwayes beare in minde the thing that I spake of before that is to wit how greatly he loueth vs and that forasmuch as he hath adopted vs to be his children he will haue a continuall care of vs and keepe vs as charely as the Apple of his eye as he speaketh by his Prophet Zacharie Zach. 2.8 Now if it bee so that wee desire God as the holy Ghost teacheth vs to keepe vs as the Apple of his eye that is to say as the tenderest and delicatest part of him I pray you ought not we to gather therby that seeing he loueth vs he will haue vs also to loue one another yea euen with more than brotherly loue Yes and therefore let vs learne to abstaine from all wrong and outrage Moreouer whensoeuer any murther is committed or whensoeuer any folke are so wicked and cruel as to goe about to shed mans bloud let vs make account of them not onely as enemies to men but also as deadly enemies to God for as much as he sheweth himselfe to bee their aduersarie and telleth vs that he taketh it as an assaulting of him in his owne person and in his owne Maiestie That is the thing which wee haue to marke And herewithall wee must passe yet further For wee knowe how S. Iohn saieth that whosoeuer hateth his neighbor in his hart 1. Iohn 3.15 is a murtherer before God True it is y t wee must in any wise keepe our handes cleane from all iniurie and outrage but yet must our heart also be pure and cleane before God If it bee not so we shall bee blamed not for drawing of our swordes but for desiring to ouerthrowe our neighbour and for labouring so much as was in vs to bring it to passe by ouerthwart meanes Albeit that men can not blame vs yet doeth God condemne vs for murtherers yea though our hatred were so secret as wee neuer made countenance of it For whereas S. Iohn saieth he that hateth his brother in his heart it is al one as if he saide although the hatred appeare not nor men can beare witnesse of it yet are wee faultie if our heart be infected with any rancour or enmitie Sith it is so let vs beare well in minde that our Lordes intent is to perswade vs to brotherly loue among our selues and to agree togither indeuouring to helpe one another For all mankinde is knit togither as it were into one bodie And therfore let vs learn to abhorre all murther as well which is committed against other folkes as which is meant against our selues Howbeit let vs learne to hate that is to say to condemne cōtinually all murder without saying little or much in excuse of it in so much that although wee were guiltie of it yet wee should iudge against our selues if wee would iudge rightly Will wee then condemne murther in another man Let vs condemne hatred in our selues by abstaining from all malice and reuengement that our heartes may be rid of it If we deale with such vprightnesse then wil God dwell with vs and make vs to prosper But yet for al this it is saide that the manslaughters which are not committed through malice nor in rage nor by quarelling shall bee pardoned and not without cause For as I tolde you the crimes that are punishable must bee committed with a will and intent Then if one shoote and meaning to leuell at his marke doe hit a man by the way he is not punishable for euen the Lawes of man haue ordained so and there is an example of it set downe in another place of this booke Deut. 19.5 where it is said that if a man bee cropping of a tree and his Ax fall downe vpon one that is vnder the tree he shall not bee guiltie of the falling of his Ax vppon the head of him whom he perceiued not And why For it was God that did it saieth the text whereas we say it was by chaunce or fortune Bicause wee cannot conceiue that things happen otherwise than by chaunce Ye see here howe it is saide to bee Gods doing that is to say it was the will of God who gouerneth all things by his secret prouidence that such a one should bee taken out of the worlde Yet notwithstanding he that gaue the stripe vnawares ought not to be punished as if he had killed one in anger and in a fray Thus wee see heere what manslaughters are pardonable Howbeit there are two thinges to bee noted therewithall the one is that inquisition must be made of it and the other is that although such a one bee not to bee taken as a felon yet doeth God separate him from other men will haue him to bee as a prisoner for a time to the intent he should be an example to others to shun murder the more seeing that y e manslaughter which was cōmitted vnwillingly is punished after that fashion As touching inquisition and making of search it is a notable point For we see how men are abused with the thinges that are done in fauour of offenders in so much that if any thing be alledged that may moue to pitie and a countenance bee set vppon the matter that the offender is verie sorie men must shut their eyes at him and say alas what should a man do And this is done dayly and woulde God that examples therof were not so common Iustice is commonly abused in so much that if there bee any cause or reason to be shewed that some mā may happen not to bee so faultie as he is accused to be the same shall bee wrested to another mans defence which is not worthy to haue any fauour at all And why is that For want of examination And by that meane wicked men are styll maintained For were there diligent examination made and things sifted to the bottome men might soone discerne betweene them that are faultie and them that are faultlesse But what men are contented to shutte their eyes and although they cannot but see yet will they make countenance as though they knewe it not And so are the wicked discharged The matters lye open to the worlde they may bee pointed out with ones finger the euidence is too too apparant and yet nothing can bee knowen And why Bicause men list not O ye purblinde folkes which bleare your eyes in such sort yee shall be driuen in the ende to knowe what place yee hold that he which ordeined you to be
outrage and they that doe so are worse than wild beastes Yea and if that that disposition was condemned euen among the heathen by the lawes of men much more shall it be condemned by the Lawe of God And therefore let vs learne to submit our selues to him not after our owne imagination but according to his owne nature But forasmuch as he is a spirit Iohn 4.24 he will haue vs to serue him with such soundnesse that besides the restrayning of our feete and handes our heartes also must be submitted vnto him and that with such subiection and obedience as our whole indeuour be to shew by our deedes that we be his true children in as much as we maintaine brotherlinesse with all those whom he hath called to the same alyance with vs. Nowe let vs kneele down in y e presence of our good God with acknowledgment of our faults praying him to make vs feele them better and that wee considering howe hee hath bounde vs to our neighbours and will haue vs to shewe the reuerence y t that wee beare towardes him by abstaining from all euill wrongfull dealing may liue in such brotherly loue one with another as the chiefe marke that we shoote at may bee to honour him as our father and to suffer our selues to bee gouerned by him and by his holy spirit according to his word so as we may bee strengthened more and more in it knowing that his reaching of his hand to vs is to the end to guide vs and to hold vs vnder his protection 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 Tewsday the ij of Iuly 1555. The xxxviij Sermon which is the ninth vpon the fifth Chapter 18 Thou shalt not bee an Aduouterer SAint Paul speaking of the life of Christians and hauing exhorted them to the feare of God addeth y t they must walk vprightly and soberly Now it is not to be doubted but that the same is to be referred to the second table of the law Wil we then obserue the things that our Lord hath commaunded vs in the second table It is not ynough for vs to hurt no maÌ„ either in his person or in his goods but besides this rightfulnesse it is required that we should liue stayedly and honestly as is declared in another place And in the former text of the Epistle to Titus which I haue touched Tit. 2.12 hee saith that we were redeemed by the grace of our Lord Iesus Christ to the intent we should liue in the feare of God in this world and also in sobernesse and vprightnesse 1. Tim. 2.2 In another place to Timothie he saieth that if there bee good gouernment so as the Magistrates doe their duetie we shall liue vprightly and honestly in godlinesse And as touching the feare of God it is the same spirituall seruice that we haue spoken of before which coÌ„sisteth of our pure worshipping of him by indeuouring to trust in him by calling vppon him and by yeelding him his deserued reuerence and in respect of our neighbors it consisteth of knowing howe wee ought to behaue our selues one towardes another These are the two pointes that he setteth downe heare The first which is vprightnesse is that wee offer no man any violence extortion or deceite as in respect of his goods and the other which hee setteth downe by the name of honestie sobrietie or stayednesse is that there be no loosenesse wantonnesse leawdenesse or vnrulinesse in our lyfe Wee haue seene that in expounding the commaundement where GOD forbadde to kill I told you how he meant that we should abstaine from all outrage and iniurie and not onely that but also that wee shoulde indeuour to liue quietly with our neighbours and not suffer any man to be troubled And is it so When wee come to treating of goods it shall bee declared that wee must not play the theeues nor beare false witnesse against our neighbours which things pertaine to Iustice or vprightnesse Nowe if wee will yeelde euerie man his right we shal doe no hurt nor wrong to any bodie and as touching goods also wee shall not attempt to rob any of their substance But here God interlaceth a lawe that forbiddeth to commit adulterie that is comprehended vnder the terme of sobrietie or stay ednesse For although we steale awaye no mans goods nor be murtherers and barreters yet if wee bee vnchast wanton or of beastly conuersation we must not thinke that God is contented with vs. Vprightnes Sobernes are things inseparable for God hath ioyned them togither in his lawe and we see that he confirmeth it by his Apostle who largely expoundeth the thing y t is here touched in fewe words And therfore if we wil haue the true meaning of this text wee must vnderstand that God commaundeth vs here to leade an honest and chast life so as there be no dishonestie nor loosenesse in vs. That is the effect of this commandement True it is that here we be expresly forbidden to commit Adulterie that is to say to breake the faith of mariage by intising other mens wiues to naughtinesse But let vs also weigh y e thing that I haue touched here namely how that vnder one particular God comprehendeth the whole and setteth vs downe the thing that ought to mislike vs euen of nature to the end we should abhorre all maner of whoredome the more I told you yesterday that when men are tempted to doe euill they beguile them selues weening that the fault is but small and so from the lesser they proceede to the greater Contrariwise to hold vs in awe God setteth before vs the sins that are heynousest to y e end we should be striken with feare aforehand and not bee ledde so easily to commit any fault As if he should say beware ye fall not for it will make ye to breake your necke beare not your selfe in hand that you shall but slide for the fall will bee deadly and therefore take heede of it Thus ye see in effect why God proceeded in such order in his law why he speaketh not now generally of all whoredome but of Adulterie which is the breaking of Mariage Nowe wee knowe that if any thing ought to bee taken for holye in the whole life of man it is the fayth which the husbande plyghteth to his wife and the wife to her huâ—bande In deede all the couenants and promises y t we make ought to be kept faithfully Psa. 〈…〉 But if wee compare them together it is not without cause that mariage is called the couenant of God Prou. 2.17 For in so saying Salomon sheweth that God is the Lorde of mariage and therefore that if the husband breake the promise which hee hath made to his wife hee is forsworne not onely towardes her but also towardes God In lyke case is it on the womans behalfe Shee doth wrong not onely to her
be a traitour to God and yet if he crie out against them by and by he shal bee answered what now The Gospell teacheth you to win all men by gentlenes Did not Iesus Christ cal sinners louingly vnto him by forgiuing them their faultes Nowe then shoulde the preachers of the Gospel vse such rigour Verily as who shoulde say that Iesus Christes will were that men shoulde abuse his grace to stablish the kingdome of Sathan that sinne might haue full scope 2. Cor. 10.4.5.6 and men winke at it and let it passe vncondemned Nay contrariwise he saith that by the Gospel hee exerciseth a iurisdiction to condemne the whole world Beholde the thing that he ameth at is that when we be tolde of our naughtinesse wee shoulde bee so ashamed of it as wee shoulde not knowe whither to flee for refuge but onely to his grace and that wee shoulde bee vtterly confounded in our selues Therefore let vs marke well howe wee bee forbidden to diffame our neighbours vpon any hatred or euill will but yet wee bee commaunded on the contrarie part to blame the euill and to rebuke them lustily that doe amisse to the ende wee may assay to bring them to good againe and also make other men take heede that they bee not corrupted by euill examples This wil be the better vnderstoode if on the one side wee take y e meaning of our Lord Iesus Christ where hee saieth that whosoeuer calleth his brother foole Matt. 5 22. shall bee in daunger of hell fire and whosoeuer doeth but grunt at him is alreadie damnable And on the otherside whereas it is saide that wee must rebuke the fruitlesse workes of darkenesse Eph. 5.11 let vs abhorre the euill as sainct Paul himselfe saith auouching to the Corinthians that if the Gospell bee preached as it ought to bee 1. Cor. 14.24 25. they that heare it shall bee constrained to glorifie GOD by casting themselues vppon the earth that is to say by beeing ashamed of their sinnes And why Because they be brought to light where as they were hidden before Whereas their sinnes were not knowen they see themselues as it were diffamed before GOD and that it is not for them to hide themselues any more Then if I doe but grunt of ill will against my neighbour yea though it cannot be saide that I haue called him naughtipacke vnthrift or foole but that I haue but onely nodded my head at him or made but a flirt at him with my finger behold it is a false witnessing before God And why For I despise my neighbour and am desirous to shame him And what moued me thereto The misliking of him which I haue conceiued against him But on the contrarie part if I bee desirous to giue my neighbour good counsell and to seeke his weldoing so as I am not ledde by any euill affection but I woulde procure his welfare as much as in me is I may well say vnhappie man looke to thy selfe it seemeth that thou intendest to sell thy selfe to the deuill wilt thou bee a slaue vnder that cursed bondage Thou shewest indeede that thou art witlesse and starke madde seeing thou wilt receiue no warning Wilt thou needes perish so vnhappily Go like a wretch as thou art euerie man ought to spitte in thy face I may alledge all this to a man and yet doe him no wrong For why I coulde not otherwise reclaime him When I see that Sathan hath so hardened him that hee had neede to bee quickened vp with maine strokes of the hammer I may deale thus vehemently w t him and it is the next way to couer his faultes For to what intent doe I so but that they shoulde be pardoned at Gods hande and that he should no more be diffamed to the worldward It greeueth me to see him pointed at with the finger it greeueth mee to see him a laughing stocke to al men it greeueth me to see him set as it were vppon a scaffolde for all men to gase at I say this geere greeueth mee and therefore I labour to bring him into the right way againe In so dealing there is no wrong at all But yet for all this we must not take leaue to bee ouer bitter For although wee bee verie well minded and bee not caried with any euill intent yet may wee soone doe amisse Gal. 6.1 if we be too sharpe in rebuking And therefore doeth Sainct Paul warne vs expresly to deale mieldly in rebuking such as haue offended And why Consider saieth hee that thou thy selfe also maist fall Therefore let vs bee mielde and gentle to our neighbours as wee woulde they shoulde bee to vs in like case But howe soeuer the worlde goe let vs speake of vyces without colouring of them and let vs indeuour lustilie to correct offenders according as they bee able to beare and after as wee see them disposed and let charitie and brotherly loue moue vs thereunto for if wee pray God to guide and gouerne vs in this case by his holy spirite the thinges that are spoken roundly and charitablie cannot bee counted an iniurie Yee see then that the way for vs to keepe this commaundement is to beware that wee doe not so much as once open our mouthes to speake one worde of rayling or slaundering vppon enmitie or euill will and yet notwithstanding to rebuke offenders plainly and mieldly as wee would that others should do to correct vs in like case if neede required If we vse this vprightnes then shall we not bee false witnesses against our neighbours Furthermore let vs marke that where as Falsehoode or Falsenesse is spoken of wee bee not onely forbidden to inuent or forge any lye so as the thing that wee speake shoulde bee contriued without any colour of trueth but if a man doe maliciously marre deface or disgrace the thing that is not euill of it selfe beholde it is alreadie a false witnessing According wherevnto it is saide that the parties which gaue euidence against our Lorde Iesus Christ Matt. 26.60.61 that he had saide Destroye yee this Temple and in three dayes I will builde it vp againe were false witnesses and yet not withstanding it is verie certaine that Iesus Christe had saide so and that hee had spoken the selfe same wordes with his owne mouth Why then are the reporters of them called false witnesses The reason is because they wrested the wordes of the sonne of GOD to another sense than hee had spoken then and therevpon went about to ground their owne furie and to charge him with wicked slaunders as though hee had spoken of the meteriall temple of Ierusalem whereas he ment his owne bodie Col. 2.9 which is the very temple wherein dwelleth the sulnesse of the whole Godhead for he is God manifested in the flesh 1. Tim. 3.16 So then we see in fewe wordes that the falsenesse which God condemneth here is not the contriuing of some lie nor the forging of some thing that was neuer done
and then doe wee knowe him And this certaintie of being fully resolued that we worship not a new forged god or a god that is brought in by men but the same God to whom all praise is due is the verie foundation of all Religion Herewithall let vs beare in minde that he will bee worshipped all alone not onely by reseruing to himselfe the name of God but also by hauing all that is his that is to wit all that belongeth to his Maiestie and as ye woulde say to his office I speake after this maner to expresse the better that God hath not respect alonely to his being His will is not that men should onely call him the euerlasting or confesse him to be the maker of the world but that they should also knowe him to bee almightie and that it is he to whom the gouernment of vs belongeth it is he in whom is all vertue wisedome goodnesse and righteousnesse it is he to whom wee must runne for succour it is hee in whom we must put all our trust it is he to whom wee owe all glorie Yee see then how Moses in shewing that there is but onely one God meaneth that men should commit themselues vnto him knowing that they be in his hand that they bee maintained by his onely power that it is he at whose hand they must looke for saluation and all welfare and finally that it is he in whom they haue their lyfe moouing and being and therefore that it is he whom wee must honour Act. 17.28 Psal. 50.14.15 as well with prayer and supplications as also by praise and thansgiuing And nowe to shewe his meaning the better Moses addeth Thou shalt loue the Lorde thy God with all thy heart with all thy soule and with all thy strength In these wordes wee see the thing that hath bin touched alreadie that is to wit that Gods intent is to hold vs wholly to himselfe and to possesse vs in such sort as wee serue him not by halues ne wander in the meane while to and fro Then like as God of his gratious goodnesse giueth himselfe to vs so doeth it behooue vs to bee altogether his possession and inheritaunce That is the summe of the thinges contained in these wordes of Moses where he speaketh of the louing of GOD with all our heart with all our soule and with all our strength As if he shoulde say There is no meane way in this case deceiue not your selues by imagining to serue God by parcelmeale and by making any restraint from him for he will keepe his owne right throughout in all points What is to be done then You must giue your hearts wholly vnto him so as ye reserue not any peece of it to idoles For that were a corrupting and a bastarding of his seruice eyther he must haue all whole or else he will haue none at all accordingly as we see how he renounceth the people in Ezechiel for mingling of superstitions with his Lawe Goe your wayes saieth he and serue your owne idoles I will no more of you He giueth them leaue and casteth them vp to Satan telling them that hee liketh not any of all the things which they doeâ— for he will not bee matched with idoles What an outrage and blasphemie is that Thus then we see now the meaning of Moses Now as concerning these words Soule Minde and Strength the Iewes did misunderstaÌ„d them Their saying is that Thou shalt loue God with all thy soule is as much to say as thou shalt not spare thy life for the loue of thy God but thou shalt set so much store by his glorie that in comparison thereof thou shalt not esteeme thine owne lyfe so as if neede require that thou shouldest die to shewe the loue which thou bearest vnto God thou shouldest doe it Againe Thou shalt loue thy God with all thy minde or Heart betokeneth with them but as it were a comparison so as a man shoulde preferre GOD aboue all other things And finally Thou shalt loue God with all thy strength importeth among them that thou must loue him with all thy substance and with all thy goods so as if the case required that thou shouldest bee impouerished thou shouldest rather giue ouer thy worldely goods than forsake thy God But this exposition is too straite laced and attaineth not to the verie meaning of Moses For proofe whereof there needeth nowe no long discourse For what better expounder of the Lawe is there to bee found than our Lorde Iesus Christ by whose spirit it was giuen For it was at his hand and by his authoritie that Moses receiued the Lawe which wee holde of him So then we must fetch the exposition thereof at his mouth and we must receiue it without gainsaying And for the same cause doe the three Euangelists S. Matthew 〈◊〉 〈◊〉 30. â—â— 10. â—â— in the 22. S. Mark in y e 12. and S. Luke in the 10. set downe this louing of God to be the whole summe of the well keeping of the lawe True it is that he addeth Thou shalt loue thy neighbour as thy selfe Howbeit in answering he saieth thou shalt loue thy God with all thy heart with all thy soule with all thy minde and with all thy strength Our Lord Iesus Christ addeth there one woorde more not to make a new sense but to assure vs the better of the same thing that Moses meant by the wordes Soule and Heart So then he setteth downe Soule Heart and Minde as if he should say The man that intendeth to keepe Gods Lawe well must yeeld himselfe wholly and throughly to the obeying and louing of God Nowe wee see that in our soules first there is the power of thinking when wee conceiue thinges to iudge and discerne of them That is the first power of the soule namely that vpon the insight of things we enter into deliberation and iudgement and conclude one way or other Gods will then is to restraine all these thoughtes to himselfe Againe there is the soule which is not onely the life but also the meane betwixt the thoughtes and the heart For the Heart betokeneth the affections desires will It is one thing to think a thing another thing to desire it and to set a hartie affection vpon it Ye see then that the heart is matched with the thoughtes to shewe that we must loue our God with all our mind And there is the Soule which is as it were betweene both as if it were sayd that whether wee debate and take counsell of our owne affaires we must alwayes begin at the loue of God and referre all thinges thereunto or whether wee couet one thing or other in seeking our own profite Gods loue must alwais gouerne vs so as al our desires be as it were restreined and bridled vnder it Yee see then that the whole soule with all the powers thereof ought to bee throughly possessed with the loue towardes God And the word strength serueth to
bee discharged The cause therefore why men doe flatter themselues is for y t they take themselues to be perfect when they haue brought some petie trifles vnto God When we bee at that point let vs bethinke vs how it is said here Thou shalt loue God with all thy heart If it happen that we be not very disordered in our life but that wee haue praied vnto God at our vprising in y e morning wee haue done no man wrong all the day long we haue not played the whoremasters nor the drunkardes wee haue not hurt any of our neighbors we haue not conspyred any euil we haue not blasphemed God but wee haue occupied our selues about some good matters insomuch as wee haue indeuoured to doe good to such as were in necessitie and laboured to apply our selues to the things that God commandeth and haue done them some seruice which had neede thereof when night commeth we thinke our selues to be litle Angels and that God hath no more to demaund of vs. That is the cause that cooleth vs and why we serue not GOD so earnestly as were requisite For wee beare our selues in hand that wee bee perfect and we bee contented with our selues and we need nothing else to content vs withall for we be too much inclined to like well of our selues But behold here is wherwith to waken vs frō such follie namely Thou shalt loue y e Lord thy God And after what manner after our owne measure No no but w t al our heart w t al our soule with al our strēgth And therefore let vs looke that wee searche well our thoughtes and in examining of our liues let vs consider what a number of vaine and fonde fancies haue passed vs. And if it be alleaged yea but I yelded not to them very well diddest thou not conceiue any such thought Will not thy God possesse thy whole soule Shal y e diuel beare rule ouer thy thoughts God in y e meane while haue nothing to doe w t thē And seeing he hath giuen thee those thoughtes if thou fall to mingling of thē w t any corruptiō whence procedeth y ◠but frō y e affection of our mindes Therefore if wee were well fraughted aforehand with the loue of God should not all the powers of our soules be brought vnder his obedience Yes So then our forging of so many fond imaginations our letting of our desires and delightes loose to followe this and that and our forgetting of God in the meane while or rather our excluding of him from bearing any sway at all in vs doth prooue sufficiently that the true loue of God is not receiued into our soules Alas doth it not appeare that we be yet farre of from discharging the hundreth part of our duetie Besides this foresayd condēning of ourselues wee must also quicken vp our selues and say what doest thou wretched creature doest thou giue thy selfe to doe well sith god exhorteth thee so earnestly In the meanwhile thou seest y t thou hast much adoe euen to begin Thus ye see how wee ought to beare this text in minde that it may inflame vs with the loue of God seeing we be yet so farre off from the perfection which hee requireth and commaundeth Againe let vs marke well that our Lordes vppening of all the abilities of our soule here is to make vs looke better to the good turnes that he hath done vs to yeelde him homage for the same and to apply them to his honor For what a thing is it that wee haue the gift of consulting the choyce of discerning betweene good and euill and the abilitie to cōceiue things so as we can say we wil doe this or that Lo here an excellent gift wherwith wee be indued Now then seeing wee haue will to choose so as wee can say go to I finde this to bee good and againe seeing wee haue a soule which beareth Gods image printed in it and seeing we haue so many goodly vertues wherethrough wee excell all other creatures ought not the consideration thereof to prouoke vs the more to serue God and to honour him with those so precious giftes which hee hath put in vs Yes and therefore let vs learne that whē our thoughtes are set vppon vaine and wicked thinges and when our desires runne at rouers and rebell against God we vnhallowe so holy a treasure as wee deserue well to bee vtterly cast vp at Gods hand because of our vnthākfulnesse Now then whereas Moses speaketh here of the thoughts and the will and our Lord Iesus Christ addeth one word more that is to wit minde Soule and will let vs vnderstand that hereby we be warned that if we submit not our selues wholy vnto God it happeneth for want of considering the good thinges that hee hath bestowed vppon vs. For if wee feele him liberall as hee sheweth himselfe towardes vs surely it wil drawe vs wholy vnto him So then let vs consider that Gods making of vs so excellent as to haue his image printed in vs was not to any other end thā y t we should do him homage for them by that meane be y e more moued to loue him to keepe our selues well from defiling so precious gifts as reason will discretion all y e rest of the powers of our soules which he hath giuē vs. Thus ye se in effect what we haue to remēber vpon this place But yet herewithall wee must marke also the thing that I haue tolde you heretofore that is to wit that God wil not be serued by constraint but of free loue He could say Thou shalt honour thy God Deut. 13. thou shalt obey thy God thou shalt feare thy GOD and so hee doeth in other textes and it is good reason that it should be so but he speaketh expressely of loue And why To shewe that if our seruing of him bee by constreint so as wee goe to it against our wils though wee honor him neuer so much and doe all that is possible to glorify his name yet if the same proceede not of loue so as our heart yeeld vnto him freely and without gainesaying hee vtterly disaloweth it and such seruice is not acceptable vnto him for he loueth him that giueth with a free will and pure affection as sayth Saint Paul treating of Almesdeedes 2. Cor. 9.7 Seeing then that God loueth him which giueth with a chearefull courage thereby hee sheweth that if a man should spend all his goods yet should it not boote him at al as to Godward vnlesse hee haue a delight in well doing And why Because God hath commaunded it and wee ought aboue all thinges to desire that hee be glorifyed that his righteousnesse bee obeyed that he bee exalted at our handes that hee reigne ouer vs and that we be his people in very deede Ye see then that the chiefe ioy which wee should haue to incline vs to doe well is a hartie and free affection And that is the cause why the
as wee bee when he seeth that wee haue no minde of him and that euen his benefites are an occasion vnto vs to dispise him so as wee turne them the cleane contrarie way frō the lawfull vse wherevnto hee had ordained them Might hee not iustly leaue vs in that state as cursed creatures and vnwoorthy that euer hee shoulde open his mouth to speake to vs Yes and yet for all that he commeth to seeke vs. Beholde saieth he I knowe yee bee inclined to forget mee when I haue fed you well and fat and the more abundance that you haue the more ye refuse to come to me and therefore ye deserue to be shaken off that I should neuer remember you any more Yet notwithstanding my desire is not that you should perish but that ye should returne vnto mee What naughtinesse or lewdnesse so euer I espie in you I am contented to take you still for my children I will preuent the vices whereto you bee giuen therefore take heede y t ye forget me not when you be at your ease Seeing that our Lord beareth with vs after that fashion ought it not to breake our hearts though they were harder than stone So then first of all let vs mistrust prosperitie In deede we couet it for the loue thereof wee shun the things that are hard and combersome If we suffer hunger and thirst it grieueth vs we neuer leaue storming vntill God haue prouided for it but yet for all y t it would be more for our profit oftentimes to indure hunger than to haue abundance Howsoeuer the case standeth whensoeuer God bestoweth his benefites vpon vs let vs haue prosperitie in suspitiō as I said afore Not that it ought of it selfe so to deceiue vs blindfold our eyes as wee should not knowe God but for that it behoueth vs to perceiue our owne nature to be so sinfull and euill giuen as we cannot profit our selues by any of the benefites which we receiue at Gods hand Yea and we see howe euen Salomon was afraide to bee ouerriche Prou. 30.9 for feare of aduauncing himselfe against God least he should despise him and forsake him See here howe Salomon who was indued with so excellent giftes of grace did neuerthelesse see the frailtie of man to bee such that when he had all y t his heart could wish yet he might forget himselfe be ouersotted as he should fall to renouncing of God by aduauncing himselfe against him Phil. 2.12 Now then let vs liue in feare and aw and if God giue vs not such aboundaunce as we would desire but doe cutte our morsels very small let vs vnderstande that the same is for our benefite in that wee haue neede to bee dyeted for feare least fatnesse stoppe our eyes and so make vs starke blinde If wee thinke well vppon this it will make vs to beare pouertie the more patiently When wee want our pleasures and delyghtes when wee want our delicate morselles and when wee want abundance to fill our selues withall let vs knowe that our Lorde hath a regarde to holde vs in awe by that meane for we shoulde bee in daunger of forgetting him if we shoulde growe too fatte And therefore when wee haue wealth at will let vs bethinke vs thus why was it sayde to the people of Israel forget not thy GOD when thou hast thy fill It was bicause men can not brouke their wealth in so much that if they haue all that they haue neede of yea and mor◠too they ouershoot themselues they play the loose coltes they arme themselues against GOD and they haue no more care of him Is the winde in that doore Let vs learne to haue God alwayes before our eyes so as if he deale graciously with vs and giue vs more than he doeth to other men wee may haue the skill to consider See howe my God commeth to me and to what intent but that I shoulde bee as it were brooded vnder his wings and liue obediently towardes him honouring him and referring my whole life to the glorifying of his holy name so as it may bee as a bond whereby to binde mee straytlyer vnto him than others on whome hee hath not bestowed the lyke benefites as he hath doone vppon mee Thus ye see that both poore and riche ought to tend to God-ward eche one according to his degree Againe the comparing of the people of Israel with our selues ought to quicken vs vp yet better to stand vppon our garde It is said when the Lorde thy GOD shall haue giuen thee thy fill And of what goods Of wyne which thou shalt haue gathered of other mens labours and of all other thinges to lyue by which thou haste not earned when thy God shall haue fedde thee so of his owne free goodnesse see thou forget him not If the people of Israel myght forget GOD hauing had most apparant recordes of the fauour that was shewed vnto them what will become of vs which are helde here vnder the common order of nature For wee haue no myracles to spurre vs foorth to Godwarde wee haue not a lande of Chanaan as a speciall elected and chosen dwelling place And therefore wee myght easilyer forget GOD than that people coulde if wee shoulde not remember this present lesson earely and late And for as much as wee see our owne coldnesse let vs learne to matche the spirituall benefites as well which God hath bestowed vppon vs heeretofore as which we looke for heereafter with the thinges that pertaine to the maintenaunce of this transitorie lyfe True it is that although wee thought vppon no more than the thinges that are giuen vs for this bodie yet were wee sufficiently bounde to God yea and a hundred folde more than wee coulde discharge our selues of Notwithstanding besides all this our Lorde giueth vs cause ynough to serue him in that he graunteth vs so many spirituall benefites that belong to the sauing of our soules whereof wee haue a portion alreadie Eph. 2.8 Rom. 7. For whereof commeth fayth wherof commeth it that wee bee graffed into the bodie of our Lorde Iesus Christ by being baptized in his name and that wee bee taken into Gods housholde to bee auowed for his children Whereof come these thinges but of his giuing of the spirit of adoption vnto vs Eph. 1.5 2 Gal. 4.6 Eph. 2.14 to the intent wee should call vppon him as our father bee assured of the heauenly heritage stande in awe of him and liue according to his woord And is not this dooing of his a speciall gift Yes and yet besides this there is a lyfe prepared for vs whereof wee haue but onely a taste as yet For wee haue receiued as yee would say some first fruites of it but wee shall not haue the full fruition of it vntill God haue taken vs quite and cleane away to himselfe it is ynough for vs as nowe that we followe after it aloofe Now then sith we see that besides y e
True it is that he vseth this amiable kind of speech Psa. 145.19 that he wil doe the will of such as feare him But this will is ment not of an inordinate lust when men take leaue to craue whatsoeuer commeth in their minde but of the desire that is subiect and conformable to Gods ordinance so far forth as he giueth vs leaue And by that meanes God is glorified It is not ment y t he will do whatsoeuer commeth in our head for that would oftentimes turne to our vndoing As for example whē he gaue the people flesh it had bin much better for them to haue died for hunger Num. 11.33 than to haue crammed glutted themselues after that fashion vnsatiably in despite of God But God performeth our wil whē we be obediēt vnto him haue respect vnto goodnes in al our requests according as S. Iohn exhorteth vs to attempt nothing further than pleaseth him 1. Ioh. 3.22 If wee doe so God will also pleasure vs. But if wee come malapertly with a loftie countenance to say I wil trie whether God can do this or no we shal come short of our desires What Is it a conuenient fashion of dealing that we shold stepforth so to trie God that we wil needs haue him to giue vs proofe of his power by making himselfe subiect to vs Is it not a diuelish malapertnes that carieth vs so away Yes So then we se now what is signified by this word Tempt namely a trying of God as though we douted of his power or abilitie a repining at him a charging of him with infirmitie when he doth not whatsoeuer we lust so as we measure him by the things that we perceiue with our eyes That is the temptation which is forbidden here And indeede our Lord Iesus Christ is a good faithfull expounder of this text For he alledgeth it to beat back Satan as is written in the fourth of S. Mathew Matt. 4.7 Yea and y e diuell himself taketh y e holy scripture to tempt our Lorde withall facing him with this text It is written that God hath giuen his Angels charge ouer thee Psal. 91.11 to beare thee vp in their hands not to suffer thee to dash thy foote against a stone Wel then herevpon we may gather y t God hath committed vs to the keeping of his Angels so as we shal be borne vp by them preserued from all euill that may incounter vs. Wee must assure our selues of that But yet it is said therewithall that they shall keepe vs in all our wayes that is to say which we haue to go in Now then let vs keepe on our wayes that is to say let vs looke about vs how God hath disposed our life let vs not attempt any thing rashly vppon our owne head but let euery of vs cōsider his own calling then we may be sure y e Gods hand shal always be reached out ouer vs and y e Angels of heauen shall trauel after vs let vs not doubt of it Neuertheles whatsoeuer come of it let vs not passe the bounds lists y t he hath set vs nor play the loce colts to say I will go trie this or that for y t were a tempting of God Why so For whosoeuer listeth not to take paines but saieth is not God able ynough to maintain me He trieth gods power too fa◠For why God hath promised that his blessing shal be vpon y e handes of them that take paines Psal. 128.2 His will is y t the lande should be tilled and y t men should follow husbandrie other labors euerie one according to his calling And yet notwithstāding if they wil needs refuse al this disdain to vse those ordinary meanes is it not a tempting of him what hee can doe It is all one as if I shold step vp into y e pulpet without vouchsafing to looke vpon any book fondly imagine to say thus in my self tush whē I come thither god will giue me ynough wherof to speak in the mean while I holde scorne to reade or to study aforehand what I shal speake come hither without minding how to apply y e holy scripture to y e edifiing of y e people by reason wherof I should play y e presumptuous foole God also would put me to shame for mine ouerboldnesse In like case is it with al other things So then we see in effect y e to tempt God is to be vnruly and to omit the meanes which God giueth vs and setteth downe vnto vs to refuse to put thē to their right vse so as wee wil needs haue God serued after our owne fond liking and make him as it were subiect vnto vs. And forasmuch as our Lord Iesus Christ alledged this same text against Satan we see which is the true and naturall sense thereof Nowe then whereas it is saide Thou shalt not tempt thy God It is al one as if Moses had said my friends beware ye play not mockholiday When God is patient and powreth not out his rigour vpon you at the first dash thinke not that therefore ye shal scape scotfree neither take occasion to fall asleepe to flatter your selues for it but liue in feare and preuent the wrath which God hath not yet powred out vppon you because hee spareth you To be short we be said to tempt god when we abuse his benefits which we possesse which he hath put into our hands in y e meane while acknowledge not him to be the founder of them For why vnder pretence that God dealeth gently with vs we beare our selues in hande that wee may despise him And that is a turning of his goodnes to the cleane contrary end that it ought to be applied Doth not god apply himself to vs of purpose to win vs and to the end that we should haue his loue so printed in our hearts as we might be wholly knit vnto him and made one with him But if euery of vs do contrariwise run at rouers deuour the goods y t he hath bestowed vpon vs is it not a tempting of him Yes And aboue all thinges whereas it hath pleased him to impart vnto vs the doctrine of saluation it is to the intent wee should take him for our father and Iesus Christ for our shepherd and that wee shoulde harken to his voice Againe he hath taken vs as it were into his house to the intent we should be his very houshold folke applying our selues more and more vnto him and bee vtterly separated from y e vnbeleeuers by dedicating our whole life vnto him But on the contrarie part if we will needs be vnruly yet in the mean while vaunt our selues of hauing the Gospel insomuch y t we feede our selues with this vaine hope to say O ho seeing we haue Gods word he cannot but loue vs 〈…〉 for it is his power to y e saluation of al
holy spirit so as he hath giuen vs some good disposition wherethrough wee be inclyned to serue him and to be short wee shew that his spirit reigneth in vs by subduing of our vices and of the wicked lustes which are in vs by nature yet come we stil far short of the marke which wee should tend vnto It is true that wee will trauell thitherward as all the faithfull doe whose chiefe regard and principall desire is to serue God but yet doe they finde themselues so sore combered as maketh them to shudder at it When they bee about to stirre one finger foreward the rest of their body drawes backward It is much if they can but trayne themselues that is to say if they can get forward a little coldely And therefore they be driuen to sigh grone and to condemne themselues beseeching God to vouchsafe to hearten them better and to take away all the lets that are in themselues For he that is perfectest condemneth himselfe most insomuch that the true perfection that is in mē during this mortall lyfe is to knowe the euill that is in vs and how wretched we be On the contrary part as for those that make themselues idols bearing themselues in hand that they bee come already to the highest toppe of perfection they burst themselues with pride and doe but shroude a secret filthinesse within whereby they bewray that they knowe not yet what it is to loue God and to serue him For otherwise they should neuer bee so blinded with mad selfetrust as to beare themselues in hand that they bee throughly righteous Seeing then that although we indeuer neuer so much to serue God we shall go limping and dragge our legges after vs let vs bee sure that God shall neuer bee in daunger or det to any of vs but rather wee shall be condemned in all our workes We may well alledge I was willing and I did mine indeuer but that is not all that wee haue to doe For the will shall alwayes be found very weake so as if wee haue one good affection there shall be a dosen euil ones for it And so by that meanes al of vs should be disappoynted of the hope that God giueth vs by his promises if they should be taken so rawely according to the naked letter where it is sayd If yee serue mee I will doe yee good But nowe let men streine themselues as much as they list when they come to their audit there will bee so many abatements as wil shewe that all Gods promises can stand them in no stead And therefore they must come to y e second remedie which is that God supplieth our defaultes and that although all our workes deserue naught else but condemnation yet notwithstanding God accepteth them and taketh them for good of his owne fatherly goodnesse and not of any duetie that hee is bounde vnto Then let vs not bee so blinde as the wretched papistes who when they heare that God addeth any condition to his promises doe by by step vp with their ergoes and fall to descanting of their owne free will and deseruinges But contrariwise let vs assure our selues that when God speaketh to vs in such order of speach as is shewed vs here although hee come to vs with gentlenesse yet doth it nothing auaile vs vntill he vse his own meere mercie to saue vs throughout not for any desert of ours but because it pleseth him so to doe Marke y t for a special poynt And therewithall let vs marke also that if the good which God doth to men in the thinges that concerne this transitory lyfe doe proceede of his mercie much more reason is it that the immortall heritage cannot bee gotten by our owne strength but that God must be faine to giue it vs of his owne meere liberalitie or free gift And whereof speaketh Moses in this place He sayth God will blesse thy Cattell God will blesse thy Corne Wine and Oyle All these are transitory thinges and how is it that God prospereth vs in them By his mercie saith he And he sheweth expresly that Gods couenant proceedeth not from any other spring nor hath any other roote than that no not euen in cases concerning this flightfull lyfe and these transitorie thinges Now if in promising to prosper vs in our Cattell in our Landes in the bread which we eate God haue not an eye to any worthinesse of ours but onely voutsafeth to shew himselfe a liberall kinde-hearted father towardes vs what will hee doe in cases concerning the making of vs partakers of the heauenly glory I beseech you can wee alledge any desertes in that behalfe No for then shold Oxen kine be of more estimation w t him than mens soules Therefore let vs marke well the thinges that I haue touched namely that wee may well vnderstand aforehand howe greatly God loueth vs by his promising of reward recompence for our workes For he doth it not of any duetie but to win vs by gentlenesse and louingnesse Yet notwithstanding let vs vnderstand moreouer y t the same shall neuer boote vs a whit vnlesse our Lord proceede yet further in shewing himselfe liberall towards vs namely y t after he hath receiued vs to mercie euē vs which were vtterly lost damned he doe also loue vs for our Lord Iesus Christes sake and thereupon beare with all the imperfections y t are in vs without intēding to impute thē to vs so as our workes may please him although they deserue it not For that is verifyed euen in these base thinges beneath When we take our repast of the bread wherewith we be susteined wee must acknowledge that the same commeth of y t meere goodnesse of our God And lykewise when wee haue done our indeuour to serue him wee must acknowledge that he is not any whit beholden vnto vs for it but which more is that the good affection which we haue is giuen vs of him and yet that all this is nothing because there is some faultinesse in it Therefore it must needs be that Gods receiuing of vs into fauor is not for that he oweth vs any thing but for that he loueth vs. Now seeing that God wil haue his mercy knowē in these corruptible thinges what will hee haue done in the euerlasting saluation of our soules But here might a question bee moued that seeing God respecteth not our merites when he doth vs good why vseth he this maner of speach which we reade here in Moses There are two reasons The one is that he intendeth to make vs feele his grace y e better by driuing vs to graūt that none of al y e things which he behighteth vs could take effect if our workes should be respected therefore that he must be faine to bury all our sinnes to accept vs of his owne freegoodnesse This would be somewhat with y e darkest if it should not be layd forth more at lēgth His saying in effect is that
to what end he exhorted the people to deeme well of Gods workes namely to the end they might keepe al his commaundementes to walke in his wayes and to feare him Keepe the commaundements of the Lorde thy God saith he that thou maist walke in his wayes and feare him First wee haue to marke here that Moses sendeth the people to the Lawe Psal. 19.8 as to the perfect and chief doctrine of our whole life And it is a point well worthie to bee marked For thereuppon we haue to gather that when God hath taught vs neuer so many wayes yet shall they neuer boote vs vnlesse wee haue recourse vnto his worde Beholde the Infidels can well ynough search the secrets of nature they can well not onely alledge reasons but also say this is done after this fashion Yea and they haue deemed God to bee good righteous and wife wee see that the heathen Philosophers knewe Gods workes so farre as they coulde take of his maiestie But what It was all confusedly and in the end they vanished away in their owne imaginations so as they neuer attained to the point whereto they should haue come Rom. 1.20 Then let vs vnderstande that all is to no purpose vntill wee haue Gods doctrine for all perfection True it is that the things which we behold in the worlde and all the instructions which God giueth vs thereby are good and profitable helpes but yet for all that the marke that we must shoote at is the doctrine of his worde so as wee set all our wittes vppon that to the ende wee wander not out of the way For if a man shoore and haue no marke to shoote at what doth hee else but lose all his shotte Euen so is it with vs we may well shoote that is to say we may take paine to know Gods works but what shall we gaine by it if we haue not the saide marke to shoote at It shal be but lost labour And this marke is not to be chosen at our owne descretion but God must set vs vp our whyte and that white is the Lawe the Prophets and the Gospel And so ye see that that is the cause why Moses hauing spoken of y ◠wonders which the people had seene hauing told them that the same ought to serue to their instruction and hauing exhorted the faithfull to profite wel in that schoole sendeth them backe againe to the word Keepe the commaundementes of the Lord thy God saith hee and afterward he addeth that thou maist walke in his wayes Here wee haue to note that whensoeuer wee swarue from Gods word wee shal but wander as hath beene shewed heretofore and we may well goe vp and downe but wee shal be neuer the further forwarde Let men breake their shankes as much as they list yet shal they either go back or else find thēselues all in one place still vnlesse they know y e way which they ought to keepe For let vs mark wel y t our own ways are croked Gen. 6.12 and y t there is nothing but straying and wandering in vaine Deut. 32.4 Psal. 119 15◠145.17 And therfore God will haue vs to walk in his ways which are strait and leuell In saying so Moses setteth down a cōparison of things cōtrarie As if he should say Wretched folk ye thinke to further your selues when ye walk in your own ways by deuising euery man a sundry way at his owne pleasure But what Yee doe but martyr your selues in vaine for God will haue men to walke in his wayes that is to say in the wayes that he sheweth them and he will haue them to be followed Therefore let vs learne to submitte our selues to Gods worde knowing well that our life shall neuer be well ordered except wee obey him Yea and whereas hee saith the wayes of the Lord in the plurall number wee must apply it to that which hath beene saide heretofore that is to wit that God hath giuen vs so full a doctrine as wee cannot alledge that it is not ynough or that more may bee added to it Let vs marke that our Lorde will not fayle vs in any thing Therfore let vs not be wise in our own conceit but let vs aske counsel of him And if wee doubt that wee goe astray or if we bee afraide of wandering vp and downe let vs keepe his way and wee can not goe amisse For why God hath not made one way onely but he hath shewed vs all his wayes that is to say all that euer is requisite to make a man walke aright so as wee can neuer goe amisse if wee followe the direction that he setteth afore vs. Nowe hee addeth hereunto To the ende that we should feare the Lord. Herein hee sheweth to what ende God gaue vs his Lawe Why will he haue men to keepe it To doe him homage aboue all thinges For wee knowe that he receiueth neither harme nor benefite by vs. What can wee doe to him Our seruing of him is not to aduauntage him any whit Iob. 35.7 Psal. 16.2 50.10 Act. 17.25 Rom. 8.15 2. Tim. 1.7 for hee hath no neede of any thing Againe what riches haue we to increase him withall Why then hath hee giuen vs his lawe but to the ende that wee should dedicate our whole life vnto him and by keeping his commaundementes shewe our selues willing to bee subiect vnto him and that hee hath all souereine dominion ouer vs That is the thing which is meant by the feare that Moses speaketh of heere And let vs note that he meaneth not a slauish fearefulnesse that is to say that men should submitte themselues to him as inforced but that wee should stand in reuerend awe of him not onely as of our master but also as of our father The feare which GOD requireth is matched with heartie loue so as wee bee gladde and faine to serue him And why Because it is good reason that we should be his and that he shoulde haue the gouerning of vs that we should frame our liues according to his wil. And so yee see what is the chiefe point in the keeping of the Lawe Furthermore let vs mark that it is not ynough for men to liue vprightly so as they absteine from all euill and vice and deale in such sort as nothing but vertue can bee founde in them For a man may well bee chast and abstaine from all wrong anoyance deceit blasphemie and lewd talke and yet shall all this be nothing worth except he referre all to the said end of offering vp of himselfe in sacrifice vnto God Vertues therefore are not of estimation in themselues so as it may bee saide O this is an excellent fellowe in vertue he hath done this and that he hath absteyned from all euill but wee must goe on further to the vertue of all vertues the fountaine and welspring of all holinesse righteousnesse and vpright dealing namely that wee tende to our
in very dede But what We welter in our own dung euen till we do as it were stinke in it without any care or regard at all And that is the cause of such contēpt of the gospel of such vnthankefulnes as is seene almost euery where Yet notwithstanding it behoueth y e faithfull to consider of how great value it is 2. Cor. 5.20 y t God receiueth them to mercy sheweth himselfe to be a father to them that such as are appointed to preach his word are as witnesses to certifie vs y t God beareth vs such fatherly loue Trueth it is y t this was accōplished by our Lord Iesus Christ for he was the only priest and y t that which wee do is not to take his office vpon vs but onely to approue ratifie the thing y t he did Hebr. 5.6 And therefore let vs marke well that it belongeth onely to our Lord Iesus Christ to assure vs of the loue of God his father but yet doth he also witnes it vnto vs by y e mouthes of such as preach the Gospel in his name It hath bin told vs herewithall that the things which were figured vnder y e Law Col. 2.17 haue bin performed in his person For the high priests when they blessed the people had a solemn ceremony of lifting vp of their handes as though they made an offering vp of all the people vnto God Likewise whē Iesus Christ wēt vp into heauen he vsed y e same fashiō by lifting vp his hands to blesse his disciples Luke 24.50.51 in whose persons hee pronounced a general blessing vpon y e whole body of his Church We see then y t the figures of y e Lawe belōg to vs at this day howbeit not as touching the outward vse of them but as in respect of the substance truth of thē Wherby we be warned to get vs to our Lord Iesus Christ who bringeth vs y e full accomplishment of all thinges And we must vnderstand y t although he be not now conuersant in y e world to blesse vs yet will he haue vs to bee made partakers of the same blessing by meanes of y e gospel when it is preached among vs. This is the effect of the thinges which we haue to gather vpon that place Now Moses addeth That God hath giuen the Leuites no portion among their brethren but that he himselfe would be their portion and heritage Yea but yet for all that he appointed them y e tenthes first-fruits as is shewed in the fourth booke of Moses Num. 18.21 Now then Gods assigning of a portion vnto thē was in such sort as they possessed not any Lande or inheritance more thā their townes suburbs for their cattell But yet tooke they the tenthes firstfruits all other such things of all y e people Herein God had a cōsideration y t such as he mēt to dedicate to y e seruing of himselfe should be w tdrawen frō all worldly affaires y t they might intend to y e seruing of God Gods intent then was y t the Leuits their children shold not giue thēselues to husbādry such other things And why For they had ynough to do to discharg thēselues of their dutie otherwise y t is to wit in calling vpō the people to folow Gods cōmandementes to keepe his couenant so as religion might continue vnapaired faith might haue his full force so consequently y t God might be honored Also they had the Sacrifices which serued them in steed of Sacraments at y t time they were many in nūber because the people could not otherwise be held in order they would easily haue bin mard if they had not bin restreined w t many bridles That therfore was ynough to keep y e Leuits occupied And for the same cause God gaue thē a portion beside the tithes that they might haue wherwith to finde mainteine thēselues while they were a doing of their duties But this hath bin corrupted falsified by the papistes For they haue borne men in hand that tithes belong to thē by Gods Law And why because as they say they belonged to y e Leuits But they consider not y t the Leuites were inheriters of the land of Chanaan as well as those y t were of the tribes of Iuda Beniamin Ephraim Manasses and all y e residue In respect whereof it was meete they shold haue had their portiō with their brethren they ought not to haue bin excluded or banished frō it for y e inheritance of the land was cōmon to them all therfore was it meete y t they should haue had their part of it Yea but God recompensed them after an other fashion It were meete then y t the Pope al his rable shold shew how y e inheritances of all landes belong to thē then might they therepon demand their tithes Thus ye see how this text hath bin miswrested But yet for all this let vs beare in minde howe S. Paul saith 1. Cor. 9.13 y t euen at this day it is Gods wil y t they which preach y e gospel should be nourished and mainteined as well as the Priestes had their liuinges appointed thē in old time 2. Cor. 3.6 S. Paul demādeth in way of cōparison whether y e spiritual seruice y t is yelded to God nowadaies ought not at the least to be asmuch esteemed as the seruice y t was vnder the figures of y e law Now it was Gods will y t such as serued at the altar should be mainteined by the altar therefore it is good reason y t such as at this day doe serue Gods Church in bringing thē his word should also be nourished and mainteined Thus ye see y t the way to vnder stād this text a right is to take S. Paul for our expounder thereof But to conclude peremptorily y t tithes belong to the preachers of y e gospel is to grosse an abuse fondnes Neuertheles we must mark also y t it is not our Lords meaning y t ydols or idle bellies much lesse y t such as peruert al order turne vs away from y e seruing obeying of God should be nourished in his Church Now then if the Shepherdes will needes claime to be found at y e common charges of the Church they must looke that they occupie themselues in the seruice of God As how It is no title of idlenes it is no fantasticall dignitie to be called the Shepherde of a Church but it is a kinde of bondage howbeit y t it be honorable And therfore y e party y t is appointed to be a shepherd or minister must looke y t he obey God and serue his people For we can not serue him y t hath put vs in office but by seruing of his Church Yee see then how the Pope al his hangers on are disappointed of the things which they pretend to pertain to them of
here is one person Lo here are two persons but it is taken for riches pouertie birth nobilitie or honour All things therefore y t carie an outward showe before men to moue vs to fauor them or to hate them to honour them or despyse them all those things I say are comprehended vnder the word Person for they belâ—ue as vizors And after that maner is it sayd that God accepteth no mans person To what purpose now doeth Moses speake thereof It is bicause that the great ones perceiuing themselues to bee borne out by the world thinke they may doe as much before God thereupon become proude If a man haue once won credit so as meÌ„ dare not open their mouthes against his misbehauiour but he dasheth theÌ„ out of countenance as many as stand against him he beares himselfe in hand y t he may beare as great sway with God thereupon playes y e prince among them That is the cause why a nuÌ„ber ouershoote themselues cast away all feare of God For when they see men feare them stand in awe of them or wheÌ„ they see men commend them and fauour them Then they thinke they haue won the gole then they fal to triumphing they beare themselues in hand y t they should no more bee called to account Now bicause men ouershoote themselues after y t fashion Col. 3.25 Moses summoneth them to gods iudgement which is done according to trueth after which maner S. Paul speaketh of it where he expoundeth this same saying y t God hath no respect of persons He iudgeth truly saith he according to the deede according to righteousnesse so as men must not thinke they shall fare euer the better for their alleaging this or that Furthermore he signifieth therewithall y t God is not contented with eyseruice but hath respect to the truenesse of the heart not to y e outward seeming of things as is said in the first booke of Samuel 1 Sam. 16.7 And so we haue to marke y t although a man be great to the worldward yet he must not lift vp his head or his necke against God For they shal gaine nothing by it bicause all y e greatnes of the world is but as smoke before him And on the otherside they y t are vnderlings must not thinke that God will beare with them the more for y t as they now and then moue mortall men to compassion thereby Therefore away with all these things that muster afore our eyes wherby we be moued to loue or hatred for all this is neither heere nor there before God When we come before him the first thing y t he will loke vpon is our harts and although they be now wrapped vp and to our owne seeming we haue lurking holes to hide vs in yet shall all be laid open Therefore let vs not beguile our selues in y t behalfe Again let vs consider that God will iudge according to y e truth of the deede We may well face out matters for a while as we do bicause we be naturaly giuen to hipocrisie but al y e paintings and all y e gay colours y t we pretend as now shal be wiped quite cleane away when we come once before God Therefore let vs walke vprightly with a pure hart in especially let vs rule all our workes by his law knowing y t he hath no respect of persons let y t bridle vs all Let such as are in authority of power to grieue y e inferior weaker sorte forbeare to do so And on the otherside let the weaker beare in minde that God will not faile to iudge them for all that bicause he is not an accepter of persons therefore let vs bring nothing with vs but righteousnesse soundnesse of conscience before him for nothing will passe for payment but onely that It is not without cause that Moses addeth yet further that God taketh no rewards If a man aske vs whether God be like mortal iudges that wil be corrupted with bribes money truely there is none of vs all but wil say no yea and it is such a blasphemie to say otherwise y t euen the wickedst persons y t are would abhorre it For they woulde say what hath God to do with gold and siluer Is God corruptible But yet for all that wee ceasse not to deeme that thing of him which we know to be false And how so Bicause y t as we see that worldly iudges are corrupted insomuch that if a maÌ„ grease them in y e hand they wil suffer themselues to be caried away and whereas they had done him wrong afore they will nowe doe him right they be to be bound chaunged euery way we beare our selues in hand y t God will bee dealt with after y e same maner We will not speak it with open mouth but surely men would neuer be so bold to doe euill if they did not transfigure God beare themselues in hand y t he is plyable such a one as wil be won by rewards But let vs come to the ordinarie custome of al ages What is the meanes wherewith men thinke to pacifie God in y e Popedome but by setting vp of tapers by burning of perfumes by doing such other pretie trifles It seemeth to them y t he shold hold himselfe contented with such payments as if a man brought a bribe to an earthly Iudge to corrupt him to win him w tall But this had not his first beginning in Poperie The Iewes were deceiued therwith Also y e heathen men had y e same superstitioÌ„ notwithstanding y t some of them misliked it I meane some of theÌ„ whose bookes wee haue insomuch y t they haue cried out against it saying what intend ye to do ye wretched folke When ye haue giuen your selues to deceit Persiuâ— Satyra 2â— theft open wrong crueltie extortion all maner of wickednesse ye come by by to reconcile your selues vnto God And howe By bringing him some part of y e bootie But forasmuch as y e guise of y e Popedome is best knowne vnto vs let vs see what is done there WheÌ„ a maÌ„ hath pilled polled his fill if he giue some Cope to y e Church if he build some chappel if he found some Masses if he cause some puppets to be made or if he doe some other such gewgawe that 's a fellow alone God is well recompenced at his hand he needes not to doubt of y e forgiuenes of all his sinnes before God If he doe but offer him a peece of the bootie he is wel ynough contented his mouth is so stopt y t he caÌ„ demand no more In deede men wil not say thus but yet is it so neuerthelesse For whereof comes it y t the wicked surmise all their wicked deeds to be couered but of y t they imagin themselues to haue compouÌ„ded w t God so as he knowes not what to say
born in Adam For what is our original Whence doth God draw vs when he vouchsafeth to haue vs to be of his flock Frō our mothers womb we bring nothing with vs but vtter cursednes we be heires of endlesse death wee be forlorne damned if God should iudge vs after our deserts he should needs be our enemy and aduersary and imploy all his power against vs. Now if our nature be so gracelesse frowarde that as long as it beareth sway in vs it bendeth it selfe against God must we not needs also wage battel against him Yes for looke how many lusts be in vs so many defiances are there as if our purpose were to arme him to vengeance against vs. Yet notwithstanding it hath pleased him to pull vs backe When God taketh vs so to him to be his people and of his houshold it is more than was his deliuering of the Iewes out of the thraldome of Egypt For that was but a figure of this redemption that is wrought by our Lord Iesus Christ. For his deliuering of vs is not from thraldom to some earthly mortal prince but from the gulf of hel from Satans bonds Where doth God take vs when he vouchsafeth to call vs to him to make vs feele his grace Must some messenger be faine to bring vs newes from farre Let euery of vs looke vpon himselfe and we shall finde that as in respect of our selues our state is nothing but eternal death Therefore to applie this doctrine to our vse wee must vnderstand y t when God calleth any of vs to him it is more than if hee had rid vs out of all the bondages and slaueries of this worlde yea euen of the cruellest that could bee indured Let vs know that and also let vs apply our selues aduisedly to the cōsidering of Gods works for that is the thing whereto the scripture bringeth vs to make vs perceiue the benefites that he hath bestowed vpon vs that wee may fare the better by them And it is also a way to bring vs to y e knowing of God and to prouoke vs not onely to worship him as our God and to make vs stoope vnder his glorious maiestie but also to beare him such a childly loue as to come vnto him willingly and to yeelde him such reuerence as he may accept vs and auow vs to bee his for our Lorde Iesus Christs sake Now let vs cast our selues downe before the heauenly throne of our good God acknowledging our wretched sinfulnes y t we may be wholly cast downe before him yet notwithstanding praying him to vouchsafe to admit vs in y e name of our lord Iesus Christ so as we may not be shakē off at his hand though we be worthy of it but rather y t he beare with vs of his infinite goodnes vntil he haue conueied vs quite cleane out of this world clothed vs againe with his owne righteousnes with y e perfection which he hath promised vs. And so let vs say Almighty god c. On Munday the xxiij of September 1555. The Lxxv. Sermon which is the second vpon the eleuenth Chapter 5 And what hee did for you in the wildernesse vntill yee came vnto this place 6 And what hee did to Dathan and Abyram the sonnes of Eliab the sonne of Ruben how the earth opened her throte and swallowed them vp with their householdes and Tentes and with all the substance that was vnder their feete in the middes of all Israell 7 For your eyes haue seene all the greate workes of the Lord which hee hath doone 8 Therfore keepe all the commaundementes which I commaund you this day that yee may bee strong and goe in and possesse the Land whereunto you goe to possesse it WE haue seene heretofore howe Moses hath tolde vs that such as haue bin witnesses of Gods wonders are much lesse to bee excused than such as haue but only heard y e things by report and haue not seene them with their eyes For when God hath beene so gracious vnto vs as to shewe vs his power to our faces it must needs be that we bee too blockish if wee bee not mindfull therof When our children shal but heare of it it shal becom thē to be moued at it what ought then to bee done in the very presentnesse of the things Hitherto Moses hath shewed after what manner God had delt with his people through his goodnes for he had behaued himselfe as an vtter enemie to y e Realme of Egypt to shew him selfe to be the sauiour of the linage of Abraham It is a benefite that ought to bee very highly esteemed when God chooseth vs after that sort to be his which is not for any worthines that he findeth in vs but of his owne onely goodnes in that he vouchsafeth to prefer vs before others so that although we bee no better than they yet he taketh part with vs and fighteth for vs at our neede If folke doe trouble and torment vs and God be alway ready to succour vs is it not such a bond as if we keepe it not vnbroken the verie world may condemn our malicious frowardnes Nowe after he hath spoken of the wonders that were wrought in Egypt in the passing of the red sea he telleth them briefly that they ought to consider well how God handled them in the wildernesse And vnder that speech hee comprehendeth the thing which we haue seene expounded heretofore that is to wit both y e great number of benefits which they had receiued at Gods hand and also his chastisements for both of them ought to teach vs to feare God to walk in his wayes If he do vs good it is to draw vs to him by gentlenes y t we should worship him And if he correct vs for our faults it is to meekē vs y t we may learn to beare his yoke to serue him as becommeth vs. Moses therefore comprehendeth here both twain of them As if he should say Seeing y t God hath fed you w t Manna without any trauell or labor of your own ought ye not to giue your selues al wholy to y e seruing of him If a mortal man had kept you in his house maintained you w t foode apparel should ye not be so bound vnto him as your whole life might bee answerable to such a benefite Behold God hath maintained you in y e wildernes Exod. 16.4 by sending you Manna from heauen Now then if ye shold forget such a gracious good turne what an offence were it Nay he hath not only sent you Manna but he hath also preserued your garmēts Deut. 8.4 so as thei haue not bin marred nor outworne by y e space of forty yeares together He hath shewed himself to be your guide in y e night Exod. 13.21 in giuing you a visible sign by fire he hath kept you likewise a day times from y e heate of y e sun by spreading his
the law the ceremonies such other lyke thinges but yet they wanted not the substance trueth also Now then Gods setting forth of the land of Chanaā to the Iewes was not to the intent they should stand poring vpon y t lyke swine that stand musling with their groyns in their swiltrough but vnder the earthly inheritance which he had promised to their fathers he gaue them a taste of the heauenly heritage accordingly as we see y t in their sacrificing although they offered brute beastes yet were they made partakers of the redēption that is purchased for vs by our Lord Iesus Christ and their offering of y e brute beastes in sacrifice directed thē to y e redemption y t was wrought by the sonne of God Hebr. 9.23.28 11.13.14 when he sheaded his holy bloud to washe away our spottes and sinnes And after the same maner was it w t the land of Chanaan For such was their slender capacitie y t it behoued thē to be guided that way The land of Chanaan then was to thē not onely a pledge but also an earnest penny of the heauenly lyfe endlesse welfare which the fathers hoped for as well as we inasmuch as they had the sme faith that we haue So then let vs marke well that whereas here is mentiō made of the land of Chanaan and of Gods mainteining of his people there in wealth it serueth not to the end that the Iewes should looke for nothing els but earthly things but to the end that by tasting of Gods goodnes in this trāsitorie life they should vnderstād that he had prepared thē another heritage in heauē which was more worth than al the world But our Lord vseth no such maner of dealing with vs nowadayes 1. Tim. 4.8 True it is that as faith Saint Paul vnto Timothie if we walke as becommeth vs we haue promises both of this present life of y e life to come God telleth vs y t he wil not only receiue vs into y e euerlasting life but also y t he wil neuer forsake vs so lōg as we be in this world and in this earthly pilgrimage but will stil haue a care of vs to doe vs good and to succor vs and prouide for vs in all our needes howbeit the heauenly lyfe is the chiefe thing and that is the place whereunto our Lord draweth vs notwithstanding that he ad this present lyfe to it as an accessorie And that is done because wee haue a greater light nowadayes than our forefathers had vnder the Lawe Iohn 1.51 For Iesus Christ is come downe from heauen and hath opened the euerlasting kingdome vnto vs he is gone vp thither as in our person for he is risen againe in y e nature of man which he took of vs. Ye see then y t heauen is now opened and therefore it is not to be wondered at though God speake in a larger language now thā he did in the time of the law For it behoued the people of those dayes to bee led as we see little children are as saith Saint Paule we be come to mans estate Gal. 4.4 in comparisō of them Yet notwithstanding we may gather hereupon that God intending to incourage his people to serue him with the better will telleth them y t he will shewe himselfe a father towardes them euen in respect of this world howbeit not in all pointes but onely so farre forth as may giue them some taste and feeling of his fatherly loue that they may lift vp the eyes of their faith yet higher and vnderstand that God hath reserued the true blessednesse and perfection of glorie for them till they be taken out of this worlde and out of this corruptible lyfe Thus ye see in effect what we haue to gather vppon that text Yea and it behoueth vs to marke wel this saying That thou maist be strengthened Hereby Moses declareth that God for his parte is faithfull and that when hee hath once spoken the worde we may well assure our selues of it But forasmuch as we drag our legges after vs and although he allure vs to him so gently and draw towards vs of his owne accord yet are we lazie slow in comming vnto him we haue need to be strengthened That is the very end y t al y e promises of the lawe do tend vnto It is not meant that God should binde himselfe vnto vs as our detter it is not for that he looketh whether wee haue deserued any thing at all or no neither is it of purpose to bargaine or indent with vs as though he should take vp hackeneies among vs to serue his turne withall by constraint but forasmuch as he sees wee be feeble and haue not so resolute a minde as were requisite but are intangled in this world and held backe with a number of vanities and wicked affections and to be short are not so liuely as to yeelde our selues vnto his obedience his purpose is to strengthen vs and to help vs. He seeth our default and he remedieth it Be strōg therefore And how Euen by considering thus with your selues Go to Our Lord might commaund vs peremptorily at one word for he hath full souereintie ouer vs and we be his by nature And when we haue all of vs streined our selues to the vttermost of our power yet can wee not doe as we ought to doe Yet notwithstāding he will not be serued at our handes w tout recompence but he saith y t if we doe but a peece of that which is due to him he bindeth himselfe to vs for it Sith we see this are we not too leawd if wee bee not touched to the quick amend not all slothfulnesse to go forth vnto God lustily without stopping for any worldly impedimēt or hinderance That is y e strength which Moses speakes of here And he addeth hereunto that it is not enough to be entred into the land but wee must also abide and dwell there for if wee haue once receiued the promise of saluation and God hath blessed vs made vs to prosper to y e worldward we must not thereupon fall a sleepe but wee must still folowe our cause We know that this life is a way and therefore wee must still goe on foreward 2. Cor. 5.6 And whither is it that God calleth vs Saith he to vs when ye haue gone on a little way tary still intangled in the world No but we must trauel stil vpward to the heauenly lyfe And that can not be done without forsaking the world continually more and more Then let vs marke well how it is told vs here y t when God hath once put vs in hope of saluation so as he hath taken vs into his Church and into his flocke and begunne to doe vs good we must not fal asleepe vpon it but proceede on stil assuring our selues y t al is to no purpose vnlesse wee hold out to our liues end without ceasing or
mercifull vnto vs. For so long as we coÌ„ceiue nothing in God but rigor we can doe nothing else but shun him shrinke away from him as farre as is possible although wee be constreined to looke vnto him yet shall hee drawe nothing y t is aughtworth froÌ„ vs. Therfore y e first step to serue God wel to loue him is to knowe his fauorablenesse that we may rest vpon it looke for mercie fauor at his hand For lyke as in y e sayd hundred thirtie psalme so also here mention is made of obedieÌ„ce after loue to shew vs y t it is not enough to pretend y e seruice of God but that we must so submit our selues to him as we may say Lord thou hast giuen vs the grace to rule our lyfe aright therefore voutsafe to gouern vs in such sort as none of vs may take leaue to doe what he list but all of vs may harkeÌ„ simply to thy voyce to submit our selues thereunto Now let vs come to y e word y t Moses addeth which is I will giue Here he speaketh in the person of God He had sayd afore looke y t yee obey the coÌ„mandements which I set before you the Lord your God will blesse you And now he sayth I wil giue as though he himself were god It is not w tout cause y t he chaungeth the person after that fashion for it serueth to giue the greater authoritie to his doctrine to make it to be the better receiued For we be inclined to such contempt skornefulnesse y t when God speaketh vnto vs by men we make no account of it because his worde is preached vnto vs by mortall men Behold a man speaketh in the pulpit we bee not touched with his doctrine as were requisite It ought to haue there a heauenly maiestie and we be so dull and grosse that we perceiue not how it is God that speaketh there In this respect Moses saith here I will giue thee and yet for al y e he was not able to giue them one drop of raine And what is his giuing then Verily hee sheweth that his speaking is not of himselfe but of God and therefore that wee must receiue it as if God had spoken it with his owne mouth and had shewed himselfe in visible shape and vttered his glorie to the eye Let vs marke well then that in this text we be done to vnderstand that when we come to the hearing of a sermon or to the reading of the holy scripture wee must not bring deafe eares with vs to bee no whit moued at the wordes nor to bee quickened vp by the commaundementes and exhortations that are giuen vs there but wee must yeelde our selues vnto our God assuring our selues that although he serue his turne by men as his instrumentes yet is it hee himselfe that sendeth the message and authoriseth the word according to this saying of our Lord Iesus Christ Lâ—ke 10.16 Hee that heareth you heareth me and he that receiueth you receiueth mee And whosoeuer reiecteth you reiecteth mee also and lykewise my father that sent me Ye see then how it is an open rebelling against God when wee disdayne to heare his word that is preached vnto vs by men and to heare it with as much humilitie as if he himselfe came downe vnto vs or as if he sent it vs by the Angels of heauen That is the matter which Moses meant to shewe here Now in the end he sayth that they shall haue their fill and be well maintained when they shall haue kept Gods commaundements after that fashion Wee haue two points to marke in this text for a conclusion The first is that our Lord telleth his people that hee wil not barely giue them whatsoeuer is needefull for them but also giue them their fil of his benefits so as they shal be throughly satisfyed with them That is for the one The second is a comming backe to that which hath bin touched alreadie namely that although God speake but of temporall goods such as concerne but this transitorie lyfe yet hee leadeth them further thereby First therefore let vs vnderstand that God not onely giueth and bestoweth vppon vs such thinges as hee knoweth to be needefull for vs but also in largeth and extendeth his riches yet further by vsing a kinde of ouermeasure And in very deede wee see it to be so For as in respect of naturall necessitie what needed wee more than bread and water But God addeth wine to coÌ„fort and glad mans heart 〈◊〉 104.15 as is sayd in the psalme Againe wee see he voutsafeth to pleasure vs after all sortes by sending vs so many thinges as are in the worlde to delight vs withall which are all witnesses of his liberalitie towardes vs in that he not onely prouideth vs of all the thinges which we coulde not forbeare but also addeth as an ouerplus a great number of good thinges that serue for our pleasure Whereby wee ought to bee the more prouoked to loue him and they ought to bee as winges to vs wherewith to fly vnto him But contrariwise if God giue vs store wee cannot forbeare to pamper our selues lyke brute beasts insomuch that wee be wedded to this world I speake not only of drunkards and Gluttons that cram themselues till they be without wit reason but also of all such as are in loue with their delicates and delightes so as if they haue abundance more than ordinarie they cannot holde themselues within any measure but thereupon doe fall asleepe and in stead of being prouoked to resort vnto God doe runne away from him or rather lye weltring and bathing of theÌ„selues in their pleasures and forget themselues I wote not how Wherefore let vs marke wel that wheÌ„ God giueth vs abundance it is not to minister occasion of disorder but to make vs the more in loue with him forasmuch as he handleth vs not as seruantes or hirelinges but as his owne children from whom he withholdeth nothing Now then sith we see this let vs learne to fare y e better by it Thus much concerning y e word Fill. But yet let vs marke y t although God giue vs not our fill yet faileth he not to shewe his freegoodnesse in so dooing insomuch that there was neuer yet so great a famin but that our Lord hath alwayes shewed himselfe a father yea and more than a father towardes men but ill is that considered of vs. And that is a cause also why hee bestoweth not so much as were requisite Because Gods benefites haue so ill intertainment at our handes he also is faine to shut his blessings from vs and to lette vs alone in want and penurie Thus much concerning the first poynt And touching the second let vs marke that when God feedeth and maintaineth vs in this world euen to our owne contentation the same must be a prouocation to vs to consider by faith the infinite riches that are reserued
speaketh heereof Wee haue seene other textes heretofore tending to the same effect but here this saying is set down twice within tenne lines and it is no more than needeth considering howe frowarde wee bee to doe the thinges which the worlde liketh insomuch that wee couet to bee soothed and will needes alwayes iustifie our selues to the worldwarde Moses therefore bringeth backe to that point No saieth hee be contented to doe whatsoeuer our Lorde inioyneth you For if hee allowe of your doings then is it perfite righteousnes and therfore hardily laugh all the world to scorne So then that is one point which we haue to beare in minde when Moses telleth vs that wee must doe that which is good before God And nowe to giue the people the better corage hee addeth immediately a promise saying To the intent thou maist prosper both thou and thy children for euer Here first of al we see that which hath beene touched alreadie that is to wit that our Lorde prouoketh vs to serue him with the better courage by profering vs reward Truely hee is not bounde to vs in any case insomuch that when we shall haue serued him yea though it bee a hundred thousande times more than wee doe yet are wee still indetted to him neuerthelesse for wee be his And wee must marke our Lorde Iesus Christes similitude Luke 17.7 howe that if a man haue a seruant that is as his slaue when his seruaunt hath laboured all the day long and commeth home at night his master will not rise vp to giue him his supper but commaunde him to waite vppon him still at his table Nowe it is certaine that wee owe much more vnto God that men owe one to another Let vs streyne our selues to the vttermost of our power yea and aboue al our power and yet shall wee not bee able to discharge our selues of the hundreth parte of our duetie towardes him and what rewarde then can wee deserue at his hande Neuerthelesse of his owne free goodnesse it is saide that wee shall not lose our labour in seruing him So then let vs marke that Gods meaning is not to place any worthinesse in our workes by promising vs rewarde but onely to incourage vs the more to them And indeede wee bee too slothfull if the regarde therof moue vs not Beholde God might commaund me and exact at my hande whatsoeuer he listeth for I am bounde to him in all cases and all respects and yet to the ende that no sloth shoulde holde me backe hee telleth me that if I serue him hâ—e will prosper mee and in his so doing there passeth as it were a couenant whereby he bindeth himselfe vnto vs. If this moue vs not must it not needs bee that wee bee more harde than stones Yet notwithstanding wee see that the wretched world cannot be wunne by any meanes When the promises are set before vs that God will blesse vs though wee bee minded to giue our selues to his seruice yet do we not cease to yeeld to all euill and wee beare our selues in hande that wee shall benefite our selues greatly by prouoking his displeasure If wee spie any likelihood of gaine wee runne gadding after it and euery of vs is rauisht in loue of it And what commeth of it when we go about to inrich our selues after that fashion by craft wicked practises When wee will needes attaine to some ambition or dignitie what will bee the ende of it Our Lorde will curse it euerie whit It seemeth then that we intende to prosper euen as it were in despite of God And wee bee so caried away by our affections and so driuen by the headinesse of them that God cannot holde vs backe neither by bridles nor by ropes nor by cheynes Loe here a greate mischiefe that although our Lorde allure vs neuer so sweetely to him labour to win vs to him by promising vs rewarde yet notwithstanding we bee so full of mischiefe that to our seeming all his promises are vaine nothing worth they moue vs not a whit But as for the allurements of Sathan they drawe vs to theÌ„ insomuch that we beare our selues in hand that although God bee against vs and our enemie yet wee shall not faile to prosper so the worlde laugh vppon vs and that there bee some likelihood of aduancement Marke that for one point Furthermore wee see that euen the wickeddest faile not to stande in their owne conceites As for example wee see nowadayes that in the Popedome men make a shielde of these textes to shewe that God is beholden to vs that our workes are desertfull and that wee bee able to purchase Gods grace yea and euen euerlasting saluation so as not onely God must needes prosper vs in this worlde but also the heritage of the heauenly kingdome becommeth as a conquest vnto vs. The world say I beguileth it selfe in this behalfe And who bee they that speake so boldly of it Euen the greatest despisers of God As for example ye shall see a sort of these Frierly flatterers dispute of desertes with full mouth and yet for all that they bee men without God without religion wicked out of measure and scorners of God Also let vs take the greatests pretenders of holinesse among them and wee shall finde them full of pride and statelinesse full of malice and enuie against their neighbours and burning with couetousnesse They make a faire outwarde shewe of holinesse but inwardly there is no soundnesse at all Their life bewrayeth that they bee ranke rebelles against God and that they doe but turne the best side outward in al their deuotions and yet in the meane while all their talke is of Merites Merites And what manner of deserts Looke vppon their liues and you shall see what they be But first and formost howe can our workes deserue but by Gods accepting of them of his owne free goodnesse For it standeth vs in hand not only that he bind himselfe vnto vs as he doth notwithstanding that hee neede not except hee listed but also moreouer that hee accept our works in good worth forgiuing the faults blemishes that are in them For we cannot bring any one work vnto him which is not defiled with some imperfection so as there is alwayes some fault to be found in it Now then we shoulde bee found blameworthy in all our vertues if God listed to examine them with rigour And so what becommeth of the promises which tell vs that our works are desertfull Nay let vs marke that after our Lords binding of himselfe so freely vnto vs hee yeeldeth vs rewarde for the seruice that we haue offered vnto him and then accepteth our workes of his owne free goodnesse As howe By putting all the blots and blemishes of them out of his rememberance so as hee imputeth them not any more And that is the way for vs to prosper all kinde of wayes through his onely freegoodnesse But yet by the way let vs call to minde the matter that
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
vs goe and serue other gods which thou hast not knowen nor yet thy fathers 7 That is to wit any of the gods of the nations that are about thee whether they bee neere thee or farre off from thee from the one side of the earth to the other 8 Consent not to him neither giue eare vnto him neither let thine eye fauour him shewe him not any pitie neither conceale him 9 But thou shalt put him to death thy hande shal be the first vpon him to put him to death and afterward the hand of all the people 10 And thou shalt stone him with stones and so he shall die for he hath sought to thrust thee from the Lorde thy God which brought thee out of the land of Egypt from the house of bondage 11 That all Israell may heare and be afraide and not doe such a wicked thing among you any more Psal. 69.10 HAd we the zeale in vs that is spoken of in the Psalme that wee tooke the reproch which is done vnto GOD as if it were offered to our selues this lawe here were in a manner needelesse For euerie of vs woulde willingly of his owne accorde indeuour to maintaine Gods honour But nowe inasmuch as manie men thinke it to be too excessiue rigour to put the troublers and peruerters of religion to death thereby it appeareth that we despise Gods honour and make no greate account of it For euerie of vs would faine haue his owne honour maynteined and if anie man haue stormed against vs wee thinke the time will neuer come soone ynough for vs to bee reuenged If a man doe vs any wrong or iniurie wee woulde that euerie man shoulde sette himselfe against it in our defence but if Gods honour bee trampled vnder foote wee lette it slippe Wee see then howe colde and vnlustie wee bee but this vnlustinesse of ours deserueth a more shamefull name For if a man suffer his father to bee scorned folke will say hee is not worthie to liue in the worlde because he doeth against his kinde And beholde GOD is as it were torne in peeces by wicked mennes aduauncing of themselues to rend asunder the vnion of the fayth wherethrough it is his will to bee knowen and whereby it is his will to reigne among vs and that is borne withall And is not that a token that if it lay in vs wee woulde neuer haue any remembraunce of GOD at all But forasmuch as there is so litle zeale in vs therefore is this Lawe giuen vs. And GOD declareth that hee is not vnmindefull of his owne maiestie but that hee will haue the defacing thereof to bee punished Naye rather hee sheweth that hee disclaymeth vs for his people if we haue not a speciall regarde of this case of his Wee haue hearde heeretofore what hath beene sayde concerning false prophetes namely that if anie man troubled the Churche of GOD hee shoulde bee stoned to death without sparing Nowe God expresseth yet better the thing that he hadde spoken which is that we must put all affections of nature vnder foote when his honour commeth in question so as the father must not spare his sonne nor the brother his brother nor the husbande his wife nor the friend his friende y t is as deere to him as his own life y t he be not put to death And good reason For doe not all the friendeshippes in the worlde proceede of that order of nature whiche the creator hath established Then if wee will not sette the carte before the horses wee muste alwayes beginne at GOD. And Saint Paule doeth not without cause say Eph. 3.15 that al kinred commeth from thence and issueth out of that fountayne Also when there is any friendshippe betweene man and man it must alwayes bee referred to this marke that GOD haue still the cheife preheminence and that wee be ioyned together in him And cursed be al alyaunce that separateth vs from our maker in whome consisteth all our life welfare and ioye Then if a husbande loue his wife without regarde of GOD hee is woorthie to bee thrust out amonge the brute beastes In like case is the father which aimeth not at the same marke in louing of his children If wee be so linked together and haue so plighted our faith and trothe one to an other as wee may seeme after a forte to haue as ye would say but one soule in two bodies and in the mean while GOD be lette alone vnthought on doe yee not see that it is too shamefull a beastlinesse Then is it not without cause that GOD hath tolde vs expresly that his honour is to bee preferred before al worldely or naturall considerations And lette vs marke well the wordes that are sette downe heere for they bee of great weight Moses coulde haue sayde singly If thy brother thy wife thy sonne or some friende of thine indeâ— thee and goe aboute to allure thee to naughtinesse but hee addeth which is of much more vehemencie If thy brother the sonne of thy mother which laye in the same bellie that thou thy selfe diddest And to what ende is this doone of GOD but to searche the bottome of our affections by entering euen vnto our bowels as if hee shoulde say I will see whether yee loue mee better than yee doe these carkesses For what is thy brother Hee is but a mortall creature and I will see whether thou sette more store by him than by mee Naye say wee but he and I laye both in one bellie That is trewe sayth GOD but is it not meete that I shoulde alwayes haue the vpper hande and highest preheminence The same case is it when hee sayeth thine owne sonne thine owne daughter thy wife that sleepeth in thy bosome Hee coulde haue sayde singly thy wife but hee sayeth No thou muste forgette and quite and cleane shake off all the loue which thou bearest to thy wife if shee goe about to plucke thee away from me Agayne If thou haue a friende sayeth hee which is as deere to thee as thine owne life thou must lay thy hande vppon him also to stone him thou must not onely bee his accuser and giue euidence against him but thou must also sette hande vppon him without sparing all mercie and pitie must bee put away in that case Hereby wee see in effect as I sayde afore that Gods will is to trie vs whether wee truely loue him And for that cause doeth he sette downe vnto vs whatsoeuer might holde vs backe or hinder our desire from shewing such zeale as wee ought to haue to the mainteinaunce of his honour declaring vnto vs that if any thing bee an impediment to our continuall keeping of the vnion of fayth aboue all thinges in such wise as it is contayned in his woorde wee bee traytoures and false hearted towardes him and hee will shake vs off and in steede of taking vs for his children hee will giue vs ouer and banishe vs from his kingdome and his Churche for hee will haue
twentith chapter of Iosua Neuerthelesse vntill such time as the people were in full and peaceable possession of the land Gods will was that they should appoint out but three Cities of refuge for all such to flee vnto as had committed any manslaughter by chaunce meddely as they call it Notwithstanding least any man should abuse that priuiledge hee addeth what maner of mansleaers shoulde haue protection thereby Such sayth he as haue killed their neighbours vnwittingly and thereof hee alledgeth an example If a man goe to fell timber and the Axe slippeth out of his hand and hitteth one so as hee dye forasmuch as the man purposed not to doe any such deede hee may flee and haue himselfe in one of those Cities Now wee must marke that it was not enough for a man to protect that he had done it but by mischance but it behooued him to haue it well proued Luk. 22.35 so as the partie that was to inioy the priuiledge should bee worthie of it and the matter well knowen and the trueth of al thinges tryed out how the case stood by iust examination and specially that there had bin no hatred betweene the parties aforetimes so as it might appeare that there was none other cause of the committing of the slaughter than Gods only determination without any act done on mans behalfe otherwise than of minde to doe well And the mansleaer that was able to prooue this should flee to one of those Cities and there tary till the death of the high Priest and then hee was to returne home againe because in that while the heartburning of the deadmans kinsemen might bee appeased And hereby God sheweth first how greatly he would haue vs to abhorre the shedding of mans bloud and it is a point which we ought to marke well For thereby we perceiue what loue he beareth vs in that our lyfe is so deare vnto him and that he is so charie of it If God made no more account of vs thaÌ„ he doth of the brute beastes hee would not set so much store by our lyues Therefore must wee needes conclude that he loueth vs with a fatherly loue seeing our lyfe is so pretious to him Besides this euery of vs ought to take knowledge hereby of his own duetie for wee cannot doe any outrage or violence to our neighbor but we must offend God deadly And not without cause For in so doing wee deface his image as is sayd in the ninth of Genesis Gen. 9.6 Forasmuch as God hath printed his image in men whosoeuer hurteth his neighbor malitiously spiteth God to the vttermost of his power And so are wee warned to absteine from all euill dooing and to liue in such sorte among men as no man bee hurt by vs. And in deede we see that the manslaughters which are committed euen of necessitie cary with them neuerthelesse a kinde of defiling As for example when enemies are slayne in battel 1. Chron. 22 8. 28.3 although the thing bee lawefull yet doth God say that it is a defiling of mens handes Not that hee imputeth it for a crime but to the intent that the man which is constreined to fight against his enemies should bee sory to see the order of nature so troubled by reason of mens sinnes that whereas wee ought to bee as brethren and to acknowledge our owne fleshe in euery man that is made after our owne lykenesse yet notwithstanding wee be driuen to destroy them after that fashion Yee see then how that euen in the time of warre he y t putteth on armour against his enemies ought to doe it being sorie in his heart and to bethinke himselfe that such outrage happeneth not but through the great leawdnesse of men The meaning of all this is that wee should liue quietly and euery man indeuour to maintein peace and concord and haue our handes tyed for committing of any euill deedes And wheras God declareth how greatly manslaughter displeaseth him let vs marke that as saith Saint Iohn before him all maner of hatred is accounted for murther 1. Iohn 3.15 Then ought we to eschewe all wrong dealing that may be done against men for if wee haue any rancor or enmitie towardes them in our hartes wee be guiltie of murther alreadie afore GOD. Marke that for one point But here our Lorde acquitteth the partie that shall haue slayne a man vnwittingly Behold saith hee there shall no iudgement of death passe vppon such a man for there is none offence in him Seeing that the heauenly Iudge hath pronounced such sentence what creature dareth reply against it Yee see then that such a one is guitlesse and so declared to bee before God Yet notwithstanding hee must bee faine to forsake his owne house and inheritance and go dwell in a strange place and suffer many incommodities And why doth God vexe him so sith he findeth him guiltlesse Hee sheweth vs that although the partie be faultlesse yet is it done for examples sake to the ende wee shoulde not admit any murderers among vs but punish them as grieuously as may bee and vtterly abhorre them That is the cause why the partie that offendeth vnwittingly shall neuerthelesse abide some punishment and become as a man that is put to his penance to the intent that hee may humble himself and acknowledge in this wise Truely I meant not to doe any harme and this mischaunce is befalne mee vnwittingly whereby God warneth mee that I haue great neede to pray him to rule both my handes and my feete And moreouer forasmuch as mans bloude hath bin shed by me although there were none euil meant on my part yet must I bee sorie for it and beare in minde that our Lorde maketh such account of mans lyfe as he wil haue it alwayes to bee had in estimation of vs. Let that serue for one point concerning this lawe And nowe for the second poynt Our Lord sheweth vs that wee ought to preuent all daungers and occasions in respect whereof hee addeth that the mansleaer shal flee to one of those Cities And why For feare least any of the dead mans kinsemen being moued to wrath shoulde reuenge his neighbors death and so shoulde the mischiefe bee dubbled Now then to auoyd this inconuenience There must be Townes appointed for refuge And hereby wee see that as I sayd afore the Lorde will not haue vs to tary till the mischiefe light vpon vs but hee will haue vs to take the remedie of it It might so fall out that some kinseman of the deadmans being angrie with the matter would say hee hath slayne my cousin or my brother and thereupon come running vppon the innocent partie in his rage and kill him whereby the land should haue bin defiled with bloud Therefore Gods will is that the partie which hath committed manslaughter should get him out of the â—ight of those that might bee stirred vp to anger against him But it is certeine that hee coulde not excuse himselfe which
the Lawmaker which ruleth you Therefore when wee haue any thing to doe we must alwayes haue this consideration with vs to thinke that God declareth his will therein and that must suffice vs. Why so For there is but one rule of weldoing and to call the thinges in question which are conteined in his Lawe is al one as if we refused to bee ruled by the mouth and worde of God Therefore the Lawe must haue his full course and we must not go about to separate the thinges which God hath so knit and vnited together But heerewithall Moses bringeth vs backe againe to the thing that hee had treated of afore that is to wit which is the true keeping of the Lawe and to what ende it tendeth The true keeping of the Lawe is to giue eare vnto God in all that hee saieth Keepe all the commaundementes saieth hee as if hee shoulde say Deut. 6.24.25 wee must not serue God after our owne liking when thinges come to passe according to our heartes desire neither must wee take leaue to dispence with our selues when wee meete with any thing that is harde It is not for vs to parte stakes with GOD after that manner but wee must call to minde howe Sainct Iames saieth that he which breaketh any one point is guiltie of the whole law Iames. 2.10 The reason is the same which I haue alleadged afore namely that whe wee incounter Gods ordinaunce wee deface his maiestie as much as in vs lieth True it is that wee can neuer fulfil Gods law I say there was neuer yet so perfect a man in the worlde but hee came farre short of the perfection that God sheweth vs. But yet must wee tende towardes it though wee bee farre off from the marke and but halfe way onwarde of our iourney yet must wee goe forwarde still and not thinke to content God by doing some little peece of it for the loue of him and in the rest take leaue to behaue our selues as wee list Let vs not thinke that God admitteth such compositions but that wee must in all pointes conforme our whole life to his will And although wee attaine not to the full performance yet our desire must bee to doe so as I haue declared afore And nowe let vs come to that which hee addeth namely to what end the keeping of Gods Lawe tendeth that is to wit that we should loue him Whereby wee bee done to vnderstande that our Lordes intent is not to drawe vs to a slauish fearefulnesse but to haue vs to take pleasure and delight in honouring him and in doing his commaundementes for it is certaine that without this loue all our seruice shal bee refused as vnprofitable In deede this matter hath beene expounded alreadie heeretofore neuerthelesse it is good reason that wee shoulde bee put in rememberance of it as oft as the holy Ghost speaketh thereof for heere is no superfluitie And it is a doctrine that wee cannot be perswaded of at the first that it behooueth vs to serue God freely and with a willing loue Truely wee must not loue God as our fellowe or mate but wee must stande in awe of him not as inforced by necessitie so as we shoulde grinde our teeth in grudging against him but as yeelding our heartes to him by setting all our delight in his Lawe as Dauid protesteth himselfe to haue done Psal. 19.11 by which example of his hee sheweth vs also our dewtie Yee see then howe GOD requireth that wee shoulde serue him of free will yea and that wee shoulde also loue him And indeede whence proceedeth true obedience but of the knowledge of the will of our GOD and that wee take him for our father to the ende that wee on our side might behaue our selues like chilrē towardes him Vntill wee be come to that point it is vnpossible for vs to goe about to serue our GOD with a good will wee shall haue nothing but stubbornenesse in vs so as if it were possible wee coulde finde in our hearts neuer to come at him But when wee haue once tasted of his goodnesse then are wee allured to loue him out of hand Seeing then that men haue felt God a father towardes them it becommeth them to answere him in like sort againe and to bee as children towardes him And so wee see heere againe howe the Lawe may bee duely kept by vs that is to witte by louing our GOD. For thereuppon it will come to passe that wee shall walke in all his wayes for God cannot bee diuided from his worde If we loue him it is certaine that wee will indeuour to please and obey him And this is seene euen among mortall men but yet there is a peculiar cause thereof in God For as I saide afore God is neuer separated from his righteousnesse which hee declareth vnto vs in his Lawe Then if wee loue him we must needes like well of his Lawe and take pleasure in obseruing the same And therefore if a man say I loue GOD I feare him I honour him and in the meane while despise his worde and make no reckening of it it is but hypocrisie matched with shamelesnesse For as I haue saide already it is vnpossible that God shoulde transforme himselfe to become as an ydoll by surceasing from his righteousnesse which in verie deede is his owne proper being So then it is to be concluded that we cannot otherwise loue our God than by giuing our selues ouer vnto him by indeuoring to serue and please him But nowe let vs come to that which is saide concerning such as woulde needes abuse the priuiledge by withdrawing themselues to the Sanctuarie when they had committed a murther If it happen that a man which hated his neighbour and killed him doe flee to the place of priuiledge let the Elders of that place that is to say the Rulers or Gouernours for it is a name of office let the Gouernours and Iudges and Magistrates take him and fetch him thence that is to say let thē fetch him from the priuiledged place by strong hand and put him into the handes of him that ought to reuenge the bloudshed or of him y e demaundeth Iustice that he may be put to death and let not thine eye spare him that is to say haue no pitie nor compassion on him Bycause we be moued when we see a man lament and our eyes relent at it that is to say if wee see a man in extreame heauinesse of minde by and by wee bee mooued to pitie his case our Lorde saieth that hee will not haue him to bee pitifull not in any wise to relent which ought to execute Iustice. Goe to worke stoutly saieth hee and let the offender bee punished notwithstanding his misclaiming of the priuiledge which GOD had graunted for such as are guiltlesse and not for such as are faultie This was declared partly yesterday but it is well worthie to bee laide foorth more at large To bee shorte let vs haue an eye
and although he bee ledde with wicked affection yet ought the Iudge to graunt him his right And that is for our profite For many men beare thēselues in hand that so they vse the ordinary way of Iustice it is lawfull for them to doe what they can they shall not be condemned for it before God if their quarell bee iust But it may fall out many a time that a quarell shal be iust and a man shall pursue it by good meanes and yet in the meane while hee shall not faile to be worthie of blame before God For there are three thinges required The quarell must first bee iust and good secondly the meane must be lawfull and thirdly the affection must bee pure and well ruled Nowe this thirde point wanteth in most men As howe Some man perchaunce is misused and hee hath iust cause to require redresse at the Iudges hand hee intendeth neither to strike nor to practise any thing against his aduersarie by treacherie but resorteth to the Iustice this is a lawfull remedie it is ordeined of God wee may safely vse it with good conscience So are there two of the pointes to bee founde heere But yet this man that hath the iust cause and seeketh no remedie but by order of Iustice faileth not somtimes to doe amisse As howe If he haue a desire of reuenge in his heart if hee conceiue such rancour that hee seeketh to bee so reuenged as the partie may perceiue he hath done euill and cannot bee contented and satisfied till hee see himselfe to haue requited like for like to him y t hath offended him such a man is blameable before God For he taketh couert vnder the name of Iustice to be reuenged of his enemie It is in vaine for him to alledge the goodnesse of his quarell for hee doeth but abuse the remedie that God had ordeined What is to be done then When wee bee desirous to demaunde Iustice let euery of vs enter into our selues and examine what our affections are and see that wee bee cleare from all ill will When there is such soundnesse in vs then is it Lawfull for vs to pursue offences done against vs and to require that they may be punished namely so there be no rancour nor malice in our heartes Nowe then if a man haue none other respect than the punishing of the misdeede and that he hate not the partie ne bee ledde by any wicked desire then shal he bee allowed of God and not otherwise But such examples are verie rare For as soone as men begin to go to Lawe by and by enmitie bewrayeth it selfe and such a fire is kindled as cannot be quenched so as this prouerbe is verie true that suit in Lawe and friendshippe are two thinges that can hardly ioyne to together Nowe then let vs bethinke our selues and not imagine that the hauing of good right and our seeking of it by order of Law can vtterly excuse vs before God for our hearts must be clensed from all euill will and from all wicked affection as I saide before Moreouer let vs marke wel the conclusion which is added in this place When Moses saith thine eye shall not spare the man that hath so treacherously murthered his neighbour of set purpose if a murther bee committed in heate of choler as they say it shall not bee helde excused but the lande shall abide still defiled vntill it be punished This was declared sufficiently yesterday Now he treateth here of a more heynous murther which is that a man hauing conceiued hatred and rancour against his neighbour lyeth in waite for him and killeth him wilfully for that is the terme that is proper to the murthers that are committed of set purpose and prepensed malice And that kinde of murther is vnpardonable to graunt fauour in such a case is to ouerthrowe the whole order of nature and al lawes written So then it is not without cause y t God saith here thine eye shall not spare him For sometime wee make our market of other mens welfare of their profite or of their harmes according to the common prouerbe which saith that wee cut large thongs of other mens lether When a man hath offended the Iudge who was not hurt by it ne suffered any harme will easily pardon it What saith hee It was a small matter But if a man had done the like to him he could finde in his heart that God shoulde thunder downe from heauen for the punishing thereof and yet in another mans case hee doeth make a mowe at it Tush saies he this may well be let slippe this will vanish away of it selfe See howe a man shall oftentimes be moued to pitie and compassion towards some one and deale cruelly with some other yea he wil become cruel to a whole realme to spare one man This is dayly seene O say they this poore man is to bee pitied Yea but in the meane time if a wicked deede do passe vnpunished all y e whole realme is defiled and corrupted by it and it is a prouoking of Gods wrath against the whole Nation Againe others take example by it to giue themselues to all leawdnesse when they bee in hope that crimes shall scape vnpunished Men consider not that such kinde of mercie is the cause of innumerable cruelties and that it turneth to the common confusion of all men And therefore whereas our Lord saith that we must not spare him that hath done such euill deedes it is to shewe that wee must not be mercifull after our owne manner to ouerthrowe a great number for the sparing of one man but that we must haue an eye to right and indifferencie And herewithall he sheweth vs againe howe deare our liues are to him in that hee will not suffer a murther to be committed without vengeance for it Herein wee see say I his fatherly care ouer vs. Now if he set such store by this trāsitorie life and shewe himselfe to be the defender thereof what will he do touching the life of our soules Well hath hee shewed by one gage howe greatly he loueth it and what store he setteth by it in that he hath not spared his onely sonne for it Then let vs bethinke vs heere that seeing our Lorde telleth vs howe he hath a care of this transitorie life and vouchsafeth to take it into his custodie whereby hee sheweth his fauour and goodnes towards vs in that behalfe in so much y t although our bodies bee but wormes and rottennesse yet notwithstanding he vouchsafeth to stoope so lowe as to haue regarde of it We ought to consider well such goodnesse and to beare in minde that seeing God loueth vs so much we ought not to bite one another nor to be as cats and dogs sith our God wil haue vs to be knit so together in y e bonde of brotherly loue Therefore in asmuch as we knowe Gods goodnesse and fatherly loue towards vs let vs learne to restraine our selues from doing any harme or wrong to
behalfe the purse must not bee pinched but the life it selfe muste aunswere for it at leastwise if the deede concerne life And so wee see nowe in effecte howe it hath euer beene Goddes will to shewe that hee setteth great store by mans life as he will declare it yet better hereafter but yet we haue here a good recorde thereof in the meane while Moreouer he sheweth that wee must haue no respect of persons but that although a man bee neuer so wel able to forbeare money to saue himselfe withall yet must not that bee admitted in matters of Iustice. Let ransoming be let alone for warre matters But in cases of Lawe faultes must be regarded as they bee in deede If the fault bee such as may be punished by fyne or amercement and that the Lawe will beare it very well it is good reason it shoulde be so But if it be a crime that deserueth death and that the Lawe it selfe doe iudge a man to death for it if the punishment of death bee turned into a fine vnder colour that the partie offended shall become wealthy or for that it seemeth better that it should be so y e law is by that meane peruerted and the common order is altered by hauing respect of persons and so all goeth to confusion And therefore let vs marke well that whereas our Lorde hath sayd life for life eye for eye and so foorth hee hath shewed vs that in iudging there must no regarde bee hadde of the persons that are to be condemned But if it be not a matter of life and death but a single misdeed or trespasse as they terme it that is to say a light fault and such a one as deserueth not the punishment of death it is to be punished according to y e qualitie of the offence and according to the Lawe prouided in that behalfe But if it bee a deadly crime the Iudge must shut his eyes as in respect of the person and deeme simply of the crime and deede it selfe accordingly also as it is sayd here that no pitie must be shewed in that behalfe For the alleadging of mercie and pitie towarde offenders is a thing that alwayes deceiueth many men What say they Should we not bee pitifull Would not God that wee should resemble him Seeing it is sayde that if we be his children wee must be kinde hearted and inclined to pitie and compassion is it not a barre to all rigour Yes but though it be sayde that wee must pitie the partie yet is it not ment that the fault should be vnpunished If a malefactor be brought afore a Iudge sitting vppon the bench the Iudge may well he sorrie to see a poore creature that is shaped after the image of God to go to destruction Yea he must be moued therewith and haue pitie and compassion of him But yet for all that he must also looke to his cōmission what charge he hath receiued and he must doe Iustice. Hee sitteth vpon the bench to punish offenders it is not now for him to shewe pitie or to alleadge any such thing Nowe then it is Gods will here to cutte off all by shiftes of pitie and compassion that can be alleadged and to shewe that Iustice ought to haue his course so as in examining of crimes and misdeedes the Iudge must be blinde as in respect of persons and haue both his eyes sette fast vppon the deede and vpon the deserte of the case Yea and to the ende there shoulde be no gainesaying let vs marke that heere God hath vsed a worde wherein there is some shewe of vertue saying Thine eye shall not spare him neither shalt thou haue any pitie on him Howe so It is sayde that our eye ought not to spare him nor our heart to pitie him And what is to followe then but such extreeme rigour as is next cousen to crueltie In deede so will men thinke But yet is this rigour acceptable to GOD. For we must call to minde howe Salomon sayth that he which iustifieth the wicked is as faultie before GOD Prou. 17 1◠as he that condemneth the innocent Is it not a great and ougly abhomination that a sillie innocent shoulde be condemned to death Yes and yet if an offender be let goe God misliketh it as much as the sheading of guiltlesse bloud So then let vs not deceiue our selues any more vnder the shadowe and colour of any of these faire pretences that are made at al aduenture There are that abuse the holy scriptures by wresting them euerie way and this pitie is alleadged continually though they wote not why nor wherefore Nowe then let vs vnderstande that as GOD commaundeth vs to be mercifull so he sheweth vs after what maner and howe farreforth hee alloweth our mercie that is to wit so farreforth as the course of Iustice be not letted Yea and let vs looke vppon ourselues Is it gentlenesse to be cruell to one man for the sparing of an other Beholde there are two men both of them be my neighbours we be all three created after the image of God wee bee all of one nature they bee my fleshe and my bone as wel the one as the other one of these playes the false witnesse of purpose to haue his neighbour put to death and it is not long of him that his neighbour is not dead already Hereupon one comes vnto me and sayes O sir ye must haue pitie vppon him Very well I shall be pitifull to the one and cruell to the other Yee see howe the poore man which was at deathes doore is preserued by miracle and shall I nowe goe sell away his life so good cheape Is it not an horrible matter that mercie should be pretended after that sort Yes But if wee were well aduised and had good stay of our affections surely wee woulde neuer pitie any such crime for any mans vpbrayding of vs with crueltie But it is yet farre worse when a false witnesse steppeth vp against his neighbour for that is much more than the oppressing of some one man priuily that is falne in his daunger For if the sillie soule beeing so falsely accused had beene executed by whose hande had he beene punished The Iudges had beene halfe accessarie Gods wrath had beene prouoked against the whole countrey and moreouer a gappe had beene opened for the like inconueniences euer after A false witnesse therefore sinneth not against one or two nor against two or three but first against his aduersarie secondely against the Lawe and thirdely against his whole Countrey in that hee prouoketh Gods wrath against it For his intent is to deface Iustice and as much as in him lyeth to put all thinges to hauocke Nowe then if the Iudge haue pitie vppon him hee sheweth himselfe to beare neither loue nor feare vnto GOD nor reuerence vnto Iustice. For hee ought to thinke thus with himselfe Of whome had it beene long that I had not beene guiltie of manslaughter if I had iudged an innocent to death
but that they shoulde seeke peace and abstayn from shedding of bloud if it be possible so as no man may be hurt of woūded in his person Seeing that God wil haue men to brydle themselues after that manner in the tyme of warre I pray you what is to bee doone where our handes are so tyed vp as it is not lawfull to giue our enimie a philluppe but to loue them rather Matt. 5.44 that haue grieued vs or wrought vs any wrong or iniury Ought we not to offer them peace to be already to receiue them to mercy when we see them willing to be reconciled to vs So then seeing that euen in the tyme of warre when all thinges seeme to be lawfull our Lorde will haue vs to offer peace to them that haue dealt amisse with vs and haue deserued to be purnished in their bodies Seeing I say that God will haue vs to seeke meanes to saue them and that wee should not deale rigorously with them much more ought euery of vs in our owne priuat cases to be inclined to beare with our aduersaries If we be troubled and molested so as we haue iust cause to the worldwarde to pursue the iniurie doone vs yet ought wee rather to fall to composition if it be possible And if we doe not what excuse will there bee for vs If those whom God hath armed against their enemies may not strike one stroke at them vntill they haue assaied to make peace with them what shall become of vs who ought to be men of peace and to loue our enemies if we be vnreconcilable fierce as Lyons harde as steele and such as can bee brought to none attonement Must it not needes be said that we haue shaken off all feare of God Yes and yet we see howe men doe sooth themselues in this case Insomuch that if a man bee grieued he is so far off from warning y e offender of his fault quietly to bring him to good attonement againe that to all lykelyhoode he will rather turne the whole world vpside downe than he will by any meanes be reconciled Wee see that this wilfull stubbornnesse is vtterly past amendment in most men And so wee perceiue now what fruite wee ought to reape of this text namely that although he speake of warre yet he giueth good instruction to his people and euery of vs. And therefore let vs remember that whensoeuer any man hath offended vs wee must as much as in vs lyeth indeuour to fall to agreement with our enemyes As howe By warning them of their faultes For reconciliation presupposeth that the offender should vnderstande his offence and mislike thereof and that wee shoulde bee ready to receiue such as are so minded so as wee shoulde bee desirous to bee at one with them as with our brethren notwithstanding that they had beene as enemyes to vs before so much as in them lay And if wee ought to yeelde this courtesie towardes them that haue broken the bond of all peace and brotherly vnitie howe much more should wee maintayne peace and concorde with our neighbours that haue not doone vs any wrong And so wee must come by degrees 〈◊〉 12.18 euen to the procuring of our peace with all men as much as wee can possibly bicause it is Gods will that all men shoulde bee linked together in one bonde as in very deede the nature y t is common to vs all ought to bee as a common kinred to vs all Nowe then seeing it is so that wee ought to maintayne peace and brotherly loue among vs let vs see that we offer peace to all men not onely in wordes but also in such wise as our life may beare record that we be desirous of nothing more than to be friendes to all men Insomuch that if there happen any quarel wee must not minister occasion thereunto nor kindle the fire on our behalfe but so refraine our selues as wee prouoke not our neyghbour to enmitie Thus yee see howe after the order afore mentioned wee must come to the doctrine which the holy Scripture sheweth vs in other places That is to wit that it must not bee long vs that wee bee not as brothers to al men and that wee communicate not together without any iarring or disagreement That say I is the meane and maner to offer peace accordingly as GOD commaundeth And nowe let vs proceede to that which followeth When a Citie will not receiue peace God giueth his people leaue to destroy all the men reseruing onely the young Children the women and the Gatteli True it is that although a Citie fall to composition yet will hee haue it to become tributarie For as I sayde afore hee presupposeth that the warre must be rightfull and allowed by him as made in his name and by his authoritie And therefore it is not to bee wondered at though he lay trybute vpon those that submit themselues For why It is as a penaltie Lyke as in Ministration of Iustice men punishe offenders according to the Lawe and when the case requireth not the punishment of death there is some other chastisement or amercement layde vppon them for a penaltie Euen so our Lorde giueth leaue to such as haue iust tytle of warre to lay some correction vppon those whom they shall haue vanquished and subdewed And heerein wee see howe we ought to take good heede that wee giue no cause of warre For whereas wee see our Lorde hath giuen his people leaue lay trybute vppon others it is all one as if hee shoulde say that all such as minister occasion of trouble are to bee punished and that if they bee borne with it is but of fauour and courtesie but yet are they woorthy to haue some correction for all that Therefore let vs learne heereby to be so peaceable as wee moue not any trouble or discord on our side For by setting downe such a Lawe GOD hath shewed that whosoeuer soweth any discord among men or procureth any trouble deserueth alwayes to bee punished and that although hee bee spared yet hee is to bee chastised after some sorte neuerthelesse And although warre bee not made against vs nor any tribute bee layde vppon vs yet notwithstanding wee must not therefore omitte to acknowledge our selues faultie before GOD. For if a whole Nation bee not spared what shall a priuate person bee I see that GOD condemneth a whole Citie or a Countrie and what will become of mee when I shall haue kindled the fire of discorde and giuen occasion of enmitie Am not I much more worthy to bee condemned Is it meete that I which am but one man shoulde bee more borne with than a whole Nation This therefore ought to bee a good warning to vs to liue in peace and to maintaine my eldenesse so as no man bee troubled or vexed by vs. For sith wee see so sharpe execution that God giueth leaue to put the men to death and to reserue y e women to bondage and slauerie is
which are cast off by the Church but wee ought to warne them still as brethren Yea verily Notwithstanding when men doe haunt their companies familiarly and to enter so farre into friendshippe with them as to bee partakers of their naughtinesse it is a token that they bee willing to intangle themselues with them and they bee woorthie to receiue like condemnation with them Thus ye see in effect howe wee ought to put this lesson in vre nowadayes namely that the Magistrates ought to bee verie carefull to rid their Landes from all corruptions and to vse the sword which is committed vnto them in the punishing of all crimes euil deedes and disorders And moreouer that euery man in his owne behalfe doe looke to the keeping of the same order and yet neuerthelesse that euery of vs doe learne to keepe this rule among vs that if there bee any stumblingblockes in the Church they bee not borne with but that such as serue to infect the rest of the flocke like scabbed sheepe bee thrust out and that although they bee not killed with the materiall swoorde yet they bee cast out of the companie of the faithfull so as they may bee ashamed of themselues and other men may beware least they defile themselues with them that they may bee made after such a sorte to knowe themselues to bee despisers of GOD as that men can not away with them nor abide their acquayntance but that they be to be shunned as deadly plagues That is the second point The third point is that we must labor to root out the vices and yet to saue the parties themselues that hee was indomaged by vs. And so yee see howe wee ought to applie this Lawe to our instruction Againe if it behooue vs to spare the fruite trees which notwithstanding are thinges without life howe much more ought wee to spare mens persons Truely this is not spoken in fauour of the trees themselues but in respect of men which are fedde and sustained by them and surely trees are not to bee priuiledged any thing at all in comparison of men What a thing then is it when men shal be put all to the sworde without sparing Is it not as good as a defying of God That is a seconde point which we haue to beare in mind Now let vs proceede Whereas it is saide heere that there must no wast bee made it is to shewe that men ought alwayes to maintaine the ordinance of GOD specially sith wee knowe his goodnesse and fatherly loue towardes men Behold God hath giuen the earth to men to dwell and rest vppon Nowe when wee fall to making of hauocke and thrust out the poore indwellers thereof so as euen in the time of peace when euerie man may returne home againe to his owne house yet they finde all thinges wasted and the land made barren and whereas heere to fore it had beene well husbanded it is nowe become as a wildernes so as there is not one tree left to gather an apple of is it not as good as a defeating of Gods goodnesse which hee had vttered towards mankinde Must it not needes bee that wee be starke blind in our rage when we fight so against Gods grace yea and against such a grace as ought to soften our hearts though they were harder than stone Ye see then how here is a general rule for vs to marke well namely that as oft as wee bee tempted to make any waste or spoyle we ought to bethinke vs thus Goe to our Lord hath placed vs all in this worlde and prouided vs of the thinges which hee knewe to bee necessarie for this life nowe if I will needes spoyle the ground of the thinges which God hath giuen it for the sustenance of man I doe the best I can to defeate Gods goodnesse which he hath vttered to mankinde that it might no more appeare And am I worthie to bee sustained on the earth when I doe so abolish Gods gracious goodnesse which serued as well for my neighbours as for my selfe not suffering it to haue his course and to reigne any longer Am I not as a very monster This is a thing say I which ought wel to restraine vs. When wee bee caried with any malice and are become so mischeeuously minded as to waste the trees Houses and such other thinges let vs bridle our selues with this consideration yea but who is it against whome wee make the warre It is not the creatures but the partie himselfe who euen there doeth shewe forth his goodnesse and that not towards any one man alone but towards all men in the which number euen we our selues also are comprehended Were this well considered warres shoulde not be vndertaken so vnaduisedly nowadayes as we see they bee neither shoulde countries be wasted euery where without sparing But nowadayes this kinde of crueltie is farre greater among them that beare the name of Christians than it hath bene in times past euen among the Infidels For nowe there is nothing but burning of Countries and that is worse than the cutting of mens throates For what shall the poore inhabiters doe when their Countrie is burnt vp a tenne leagues round about They must needs go die vnder the hedges and bushes or lye pining away vpon the plaine grounde but it were a greater point of mercie to dispatch thē by death out of hand And yet notwithstanding it is a lawfull thing nowadayes because it is a custome so to doe And whence commeth this custome but that men haue not regarded Gods word by reason wherof they haue vtterly alienated from him and in the ende are become starke beastes And so it is an horrible thing to see that they which name themselues Christians and Catholikes and the vpholders of Christianitie are nowadayes so farre out of order y ◠barbarousnes reigneth most fully among them Insomuch as they hold not themselues contented with the wasting of their enemies landes but they doe also slea euen their owne subiectes without sparing Nowadayes the lawe of the Turkes reigneth among the Christians which is to make no conscience of the wasting of their own countrie so men may keepe the soueraigntie of the same For if they doubt that the enemie is like to haue the forehande they burne vp all before his comming And what doe they burne The poore subiectes whom the Prince himselfe hath vnder his protection It is said Thou shalt bee a couert in the storme accordingly as is spoken of the office of a good king in the person of Ezechias The Prophet Esay saieth hee shal be a place of harbrough and refuge for his subiectes Esa. 25. ◠When a storme commeth so as all thinges seeme likely to goe to wrecke the king shall haue his winges stretched out to couer his subiectes and to defende them insomuch that he ought euen to hazarde his life for them After that manner ought a prince to maintaine his subiectes Contrariwise yee shall see a prince so blinded that
And the very same thing doth our Lorde Iesus Christ meane in saying that at the beginning it was not so For God created but one man namely male and female created he them Nowe the Prophet Malachie in alleaging this sayeth further that God had sufficient aboundance of spirite in himselfe And therefore what shoulde haue letted him to haue created two wiues for Adam if he had thought it good But God thought one to bee ynough Therefore it is to bee concluded that he which coueteth to haue two wyues marreth all and regardeth not the keeping of wedlocke in such sorte as God hath ordeyned it Then is it whordome and not wedlocke for a man to desire a seconde wife after that fashion Yet notwithstanding this vyce hath beene of olde tyme thereby a man may see iudge what certeintie there is in grounding our selues vpon custome Tush say wee it hath beene so in all ages it hath euer beene wont to bee so Yea but that will not serue to discharge vs before God For this Polygamie as they terme it that is to say this hauing of many wyues at once shoulde haue a very goodly couer for it if it might rest vppon custome and antiquitie But what Gods institution or ordinance went afore custome and ought to continue vnto the last ende Wee see then that it was too disordered and vnruly dealing when men tooke such scope and libertie to haue many wiues at once And yet the thing fell out euen in the Patriarkes themselues Whereby it appeareth that men doe but deceiue themselues when they ground themselues vppon men though they bee the holyest that euer were Yee see that Abraham who is the father of the faithfull had mo wiues than one Yea but hee fayled not to bee condemned for it In all the residue of his life hee was a mirrour of Angelicall perfection but in this case he ouershot himselfe Therefore let vs holde our selues to Gods pure worde and not pretende that any thing is lawfull for vs except it be ruled after the same Thus much concerning the hauing of many wyues at once which is spoken of heere In so much that if any man haue two wyues hee doeth contrary to the order which God hath set By reason whereof the men that doe so passe their boundes are neuerthemore acquit though they bee not punished for it by the lawes of men but they must alwayes come backe to this poynt that God hauing an eye what might bee obtayned of mennes infirmities ordeyned it as a lawe of policie And this is no impedimēt at al to the perfection that is conteyned in Gods worde whereto it behoueth vs to aspire And if wee swarue neuer so litle from it wee bee guiltie before him by and by And well may wee alleage this or that As for example men require nothing at our hands yet must wee come to account for it before the heauenly Iudge It is sayde heere expressely If a man hate the one and loue the other Whereby it is shewed vnto vs that the hauing of many wyues at once proceedeth of a corrupt affection in that a man beareth not such loue to his wife as he ought to do For if a man loued his wife chastely as hee is commaunded his heart will neuer bee withdrawen from her to desire a newe marriage Then must a man needes bee corrupted and infected in his heart and conceiue a mislyking of his wife so as hee is loth to yeeld his duetie vnto her before hee can long for a seconde mariage It is sayde Ep. 5.28.29 Yee husbands loue your wiues for no man hath euer hated his owne flesh The same matter is alleaged concerning all men by the Prophet Esay Esa. 58.7 because wee haue one resemblance of nature common to vs all It is sayde there thou shalt not despise thine owne flesh and it is meant euen of the furthest straungers in the worlde But betweene man and wife there is another respect for to speake properly they bee both but one man And so doeth the Scripture terme them saying They shal bee two in one flesh that is to saye in one person Nowe if any man hate his owne body must i◠not needes bee that he is worse than mad Hereupon Saint Paul concludeth that if a man loue not his owne wife hee is as a monster True it is that wyues will oftentimes giue their husbandes cause to hate them and that there bee some of them such feendes as were able to vexe euen the Angels of heauen and to put them out of patience That is true But yet must a man fight against such temptations and ouercome them howsoeuer hee fare by the power of Gods spirite When he is once matched with a wife hee must not thinke it to bee by haphazarde but that it was by Gods will And therefore hee must brydle himselfe in so much that although it bee right harde and grieuous to do yet must hee take paynes to reforme the vyces of his wife that is so euill disposed and yet in the meane while beare with her and vse her as gently as is possible for him To that poynt must a man come Hereunto Saint Paul addeth the example of our Lorde Iesus Christ besides the inward vnderstanding which we haue of nature Eph. 5.25 Marke sayeth hee howe Iesus Christ loueth his Church For hee hath giuen him selfe to death to make vs cleane from all spottes euen vs that are fowle and full of vncleannesse If our Lorde Iesus haue not spared his owne bloud for the washing of vs what ought a mortall man to doe for his wife But wee knowe that wedlocke is as a liuely picture of the sacred vnion which our Lorde Iesus vouchsafeth to haue with vs. Therefore when so euer the husbande is displeased or greeued at his wife though hee bee neuer so angry with her let him haue an eye to this example Beholde the sonne of God offereth me his owne bloud to wash me withal shewing mee thereby that I must brydle my selfe in this behalfe and performe my duetie throughly towardes my wife howesoeuer the worlde goe So then let vs marke that a man will neuer couet a seconde wife except hee haue first falsified his faith and troth towardes her whome he putteth away For if he loued her truely soundely and rightly hee woulde leuer dy than let his minde runne vpon any seconde mariage Let vs marke well I say that heere our Lorde ment to bring vs backe to the wels head of the mischiefe to the intent that euery of vs should examine his owne vices and specially the vices that are hid from men vnder this wicked roote that is within vs. He that forsaketh his wife to marrie another shall perhaps bee condemned by the common iudgement of men but to iudge thereof as is meete we must goe to the welspring thereof and then shall wee finde that the greatest euill is euer inwarde Now then if the hauing of many wiues at
once be a wicked thing and that God finde fault with it insomuch as he had leuer that a man should put his wife away than y t mariage should be broken and the order thereof ouerthrowen let vs assure our selues there is yet a greater mischiefe namely secret hatred when a man loueth not his wife but is inflamed with a wicked desire to haue an other beside her And so ye see that the greatest wickednesse that can be is this vnfaithfulnes wherethrough mariage is corrupted and men haue no more care to followe the order of GOD and nature and to frame themselues thereafter Furthermore as touching the worde Hate let vs note that it is taken heere for ouer colde loâ—ing For inasmuch as the Lawe punished not a man for putting of his wife away if he had hated her in deede he would surely haue thrust her out of his house and companie Therefore in keeping her still he shewed plainely that hee hated her not as we meane by hating in our common speech and yet doeth God account it for hatred and not without cause which is a text well worthy to be noted For if a man hate not his wife deadly so as hee woulde kill her with beating or wish her in her graue he will beare the world in hande that although he loue her not yet he doth not vtterly hate her But heere ye see how God speaketh farre otherwise For he sayeth and auoweth that if a mans heart be not whole and sounde towardes his wife it is to be taken for hatred Therefore let vs imbrace this saying That a husbande must loue his wife as himselfe Eph. 5.28 euen as his owne person If hee doe not so yet shall this sentence of God alwayes take place And this lesson ought to serue not onely for the mutuall loue betweene man and wife but also generally for the loue towards our neighbours When a man hath an offence committed against him if he seeke no reuendge if he practise no wicked wayes if he intende not to murder him by sword or by poysoning if he goe about no wicked conspiracie against him he will say As for mee If I would him any euill let it light vpon my selfe I wish him nothing but his benefite and welfare That is true but yet in the meane while there is a secret rancour lurking within And wee must not thinke that God acquitteth vs when we haue such heartburning in vs bearing in minde the offence that hath beene committed against vs so as we be loth to pleasure the partie and could rather finde in our heartes that euill mought befall him On the other side some man is so far reconciled as hee can not finde in his heart to commit any wicked dede by trecherie or vnfaithfulnesse nor by any maner of violence and yet he thinkes with himselfe such a one is mine enemie he hath gone about to vndoe me yet will I forgiue him so farre that I will doe nothing against him But yet if some mischaunce might befall him he would be glad of it and say O it is well bestowed for what had he purposed against me When we keepe such backe shops it is a token that our heart is not rid quite cleane The hatred appeareth not openly but yet it abideth lurking still within And he y t hateth his neighbour in his heart sayeth Saint Iohn that is to say in secret is a murtherer before God So then let vs marke that loue consisteth not onely in wishing none euill to our neighbours but also in seeking their welfare as much as we can and in reioycing at the welfare of our enemies And specially if a man intende to discharge his duety towardes his wife he must not loue her slenderly but he must accept her as his wife that is to say as the partie whom God hath linked to him and therefore he must beare with her and maintaine peace and concorde with her as much as he can possibly That is the thing that Moses meant is saying If a man hate his wife For else a man might say as for mee if I hadde hated her I woulde haue beene diuorced from her and not haue kept her still For what a thing had it beene for me to haue kept her still in my house Yea but wherefore hast thou taken an other wife to her but because thou diddest mislike of the first All the pretences which thou canst alleadge are to no purpose vaine are such excuses For God who is y e Iudge of mens hearts telleth thee that if thou beare her not a right and pure loue thou hatest her Now Moses addeth When he hateth the one and loueth the other if he haue children by them both he may not make the childe of the beloued his heire by giuing him the prerogatiue of dubble portion aboue the rest of his children But the birthright must remaine to him to whome it belongeth by nature though the mother of him was not so well liked of her husbande as the other That is the thing in effect which Moses commaundeth in this text And as touching the birthright of the firstborne it was verie auntient euen before the Lawe yea euen before the going of the people into Egypt there was a regard had of the birthright For although Iacob was in Egypt when hee dyed yet spake hee as of a thing growen already into custome and helde for a common rule that is to witte that there shoulde alwayes bee a kinde of preheminence in eldership so as y e eldest brother should beare chiefe sway in the house ouer his brethreÌ„ And we see it in very deede in the blessing y t Isaac gaue vnto Iacob taking him neuerthelesse to haue beene Esaw For he maketh him his eldest sonne with prerogatiue of Lordshippe and souereigntie ouer all his brethren that is to say ouer all his kinred Yee see then howe it is an auntient prerogatiue insomuch as a man may say it came as it were by inspiration that it was not of mens inuenting but of Gods owne appointing though we haue no recorde thereof ne can proue the thing otherwise than by single coniecture Yet notwithstanding this serueth not to excuse the ambition of such as will needes giue al that they haue to their eldest sonne to the intent to maintaine their houses in greate estate which we see is the marke that men haue shot at Whereof comes it that in many countryes the elder brother hath all and the younger brothers as good as nothing and that men doe giue them a morsell of breade as though their fathers had layde the wallet vppon their neckes to bid them shift for themselues Whereof comes this but of a pride that they will needes haue their houses to continue in their name and not be diminished Yea but our Lorde telleth vs that we must passe through this worlde as wayfarers And wee knowe how the prophet skorneth those that will needes plant their names vpon earth after that
bondage nor subiection did willingly submitte himselfe to the Lawe and beare the yoke thereof for vs for we knowe that he performed the will of GOD his father in all pointes to the full And so by that meane we be taken for righteous in Iesus Christ. Why so Because hee was obedient Yea and that obedience of his was not for himselfe there was no subiection in him neither was hee bounde to any thing for he is altogether aboue the Lawe therefore it followeth that he was obedient for vs. And therefore when wee flee to him for succour our heauenly father admitteth vs as if wee brought perfect obedience with vs. For looke what is waÌ„ting missing in ourselues we go to seeke it like poore beggers in our Lord Iesus Christ and al is applyed vnto vs by the vertue of faith Marke that for one point But Saint Paul addeth that forasmuch as we bee all accursed by the Lawe our Lorde Iesus Christ was faine to beare our curse And he bare it sayeth he for he was hanged vpon tree And whereas the Lawe of God had sayd Cursed shall he be that hangeth on tree the same was verified in the person of our Lorde Iesus Christ. And S. Paul had an eye both to that which hath bin and to that which we shall see hereafter namely Cursed shall the man bee which performeth not all the things y t are written here Ye see how God hath declared his will Thereupon he promiseth that whosoeuer keepeth his Lawe shal be taken forrighteous and obtein the endlesse life But yet on the contrarie part he telleh vs y t if a man faile in any one point Iames. 2.10 he shal be cursed forlorne without remedie Now let euery of vs looke into himselfe Was there euer any man y t hath not failed many wayes Psal. 143.2 It is sayd y t no man shal be founde righteous in his sight And againe in an other place Psal. 130.4 Lorde if thou looke streitely vpon sin who can abide it Who is able to shew himselfe before thy iudgement seate Needes must all men be confounded and not for some one sin but for a number of wicked deedes shall we be put to shame if god do once enter into account with vs. Then are we all vndone damned as in respect of the Lawe there is no more remedy Leuit. 8.5 Cursed shal he be which doeth not all those thinges Alas we be neuer able to doe the hundredth part of them I say y t although God guide vs vnto goodnes by his holy spirit yet do we faile through our owne infirmitie and there is euer great want in vs. Ye see then that we be vndone and past hope of recouery vnlesse the curse be abolished And that was done in the person of our Lord Iesus Christ who as he hath performed all righteousnesse so hath he also receiued the curse to himselfe which lay vppon our heades he hath borne it in his person to the intent that henceforth we should be free from it As how For he was not hanged vpon tree without the prouidence of God his father wee must alwayes looke backe to y t point For as for these rascals which goe about to deface Gods prouidence they shew that they neuer knew what religion meaneth nay they be mastife dogges yea and much worse than dogs beleeuing no more in God than brute beastes as the worlde knoweth Notwithstanding forasmuch as God hath giuen his sonne to death as the scripture beareth witnesse that he hath so loued the worlde that he hath not spared his only sonne but hath deliuered him to death for vs Let vs assure ourselues that God ment to shewe vs to our faces that he layde vpon him the curse due to vs so as the thing which we hadde deserued was layde vpon the person of our Lorde Iesus Christ. Therefore when wee beholde Iesus Christ hanging on the tree wee knowe that hee hath taken our bondage vpon him euen to the intent that wee should not be any more bounde to the curse of the lawe but free and that the sayde threate should no more take place to condemn vs Cursed shall hee bee which performeth not all those thinges For why When wee flee for refuge to the death passion of our Lord Iesus Christ our sinnes are wiped out God layeth them not any more to our charge they be quite cleane done away And why so Because the curse lyeth not any longer vppon the transgressors when they trust and rest vpon the satisfaction that was offered vnto God the father by him that was ordeined to that office Here it might be demanded whether Christs hanging vppon the tree and his beeing accursed before GOD was not a derogation to his maiestie Surely so farre off was it from diminishing or defacing of his glorie that it is rather the chiefe thing wherefore wee are to magnifie him For we ought to be euen rauished at the inestimable loue of God towardes vs in that he vouchsafed that his sonne who is the heade of the Angelles before whome all knees ought to bowe and vnto whom all creatures ought to do homage should so humble himselfe euen to the lowest depthes and beare our curse When wee see that our Lorde Iesus Christ hath so forgotten himselfe and had so litle regarde of himselfe that for very feruent loue which he bare vnto vs he tooke vpon him the curse wherewith wee were all ouerwhelmed receiuing it wholely to himselfe is there any heart so harde which ought nor to cliue at the sight thereof Againe how ought we to be inflamed to glorifie our Sauiour who hath abaced himselfe so farre to saue vs Moreouer let vs marke also that hee ceased not for all that to be blessed of God according to the common title which was giuen among the Iewes And in very deede hee is so named in the hundreth and eighteenth Psalme where it is sayde Blessed bee hee that commeth in the name of the Lorde It was a prophesie concerning the redeemer of the worlde that had beene promised Nowe seeing that God auoweth him to be blessed howe comes it to passe that hee is accursed and that the curse should take place in his person These two agree very well For whereas Christ became as it were accursed not onely before men but also before God it was because he was our suretie and represented vs setting himselfe in our steede Yet neuerthelesse he reteined still the thing that was due to himselfe to wit to be the blessed of the father who will haue him to bee knowen so to be and that all the worlde should beare witnesse of y t blessednes Matt. â—1 â— For the same should haue beene spoken by the people euen as wee see that the children did sing the same song at the entrance of our Lord Iesus Christ into Ierusalem Then was it requisite that this blessing which was peculiar to himselfe shoulde bee knowen to the whole
blesse thee and it shal be righteousnesse vnto thee before the Lord thy God WE must call to minde in this place the sentence of the Prophet which our Lorde Iesus Christ also alleageth Ose. 6.7 Matt. 9.13 Mercie is more worth than sacrifices For if we think to pay God by offering him this or that which we haue spoyled from our neighbours he will detest and abhorre both vs and our offerings also For why God will not chaunge his nature according vnto our lust and there is nothing more properly belonging vnto him than kindnesse and goodnesse For hee indeede is the very fountaine and roote of it And therefore seeing it is so must he not either transfigure himselfe or detest vs when hee shall see vs as cruell as wilde beastes so as euery of vs endeuoureth nought else but to deuour the substance and goods of his brother Yes verelie For he cannot like of cruelty as long as he abideth like vnto himselfe Let vs therefore diligently note that except wee be pitifull except wee haue compassion on them which stande in neede of our aide to succour them except we vse gentlenes and humanity towards our brethren we can haue no accesse vnto our God but al the offerings we can present him withall shal stinke in his sight and he will refuse them And that is the cause why the Prophet expresly saith That mercie is better than all the sacrifices in the worlde True it is indeede that God setteth more by his owne honour than hee doeth by the life of men as reason good hee shoulde so But here the case standeth to know whether we serue God truely or hypocritically For if I loue God doubtlesse I will declare this loue of mine towards them which beare his ymage and wee must haue recourse vnto that which sainct Iohn saieth 1. Ioh. 4. â—â— That if when we dwel with men and liue together with them wee beare them no loue is it not plaine mockerie to protest that wee loue GOD whome wee see not Therfore all such as vaunt themselues that they loue God and yet are so ful of crueltie that they wil spoile poore folkes of whatsoeuer they can possiblie catch from them without all pitie or compassion are no better than hypocrites shamelesse lyers And so we see the reason of this sentence and why God albeit hee priseth his honour highly hath saide notwithstanding that he will not esteeme so much of all the sacrifices which men make vnto him as he will do of the mercie which men shewe one vnto an other For indeede our almesdeedes are those sweete smelling sacrifices which God accepteth Hebr. 13. â—â— as the Apostle saieth in the Epistle to the Hebrewes And heereuppon is that lawe of God which wee haue nowe hearde grounded where it is saide That if wee lende monie vnto a poore man wee must not goe and ransacke his house to finde out a pledge for our owne liking but that he must bring that which hee hath And then we may keepe the pledge without doing of him any wrong And why so For God permitteth vs so to doe If not hee will haue them to carie backe againe the gage which the poore man brought as for example if it be his bed whereon hee sleepeth or his couerlet or his coate or his gowne so that hee remaineth naked vnclothed God wil not haue vs to keepe such a pledge For when wee haue confessed that wee ought in deede to be pitifull and that wee are farre from beeing of the number of the children of God if we vse no brotherly loue one towards another when we haue said all this yet wee know not what the thing meaneth when we should come vnto the practise of it For if any stande in neede of our helpe wee haue forgotten this generall doctrine Wee are alwayes good diuines to speake in the ayre If a man set vs down a doctrine which presseth vs not euery man is readie to yeeld his consent thereunto but the practise thereof sheweth that we bee verie loath to accorde vnto it And although wee confesse that God hath wel spoken yet wee will not put that in practise which is tolde vs if it preiudice our gayne and commoditie and therefore GOD is faine to specifie things vnto vs more particularly When hee hath once declared that there is nothing more acceptable vnto him than the pitie which wee haue on our neighbours to succour and relieue them he must point soorth some speciall kindes therof with his finger and when he hath taught vs to bee mercifull hee must shew vs how and in what maner so condemne our crueltie which we if it were possible would excuse As for example if this so special a declaration should not be made the sentence of the Prophet would be receiued without any gainsaying That mercie is better than sacrifices but none for all that will come to this point to this reason that a man must not take such a pledge of a poore man as he shall account necessarie for his owne vse For men will say Is this any crueltie He commeth to borrow of mee and I may deny him if I listed but if I doe him such a pleasure as to lend him my money I wil haue some assurance for it And so a maÌ„ wil not acknowledge it to be crueltie to take any mans coat or couering to gage It will be alwayes sayde Why I may lawfully doe it For I lende him my money and it may bee gaynfull vnto him I leaue him the whole profite of it I desire but to saue my selfe harmlesse and not to loose the principal I deceiue him not of a farthing I take no vsurie for my money nor any thing at all and why then should I be condemned Thus men woulde excuse themselues But what God will bee the Iudge of our dealings Yee see then the cause as I haue told you why God presseth vs to a speciall poynt because the generall doctrine is ouer coldly taken of vs and woulde not leade vs so farre as were requisite Let vs therefore beare in minde that which is here declared First it is sayde That a man shall not goe and ransacke his neighbours house to take a pledge from thence when hee woulde lende him a peece of money Nowe the cause why this is spoken is not onely as some haue thought for that it were a putting of poore men to shame to goe and see howe naked their whole house is God had no regarde of any such thing but hee meant rather to brydle the couetous desires of the riche For wee knowe howe couetous our eyes are to drawe thinges away and euery man is verye sharpe sighted for his owne profite If I enter into an house I will haue an eye by and by on all the fayrest thinges and when I haue requested to haue this and that corner shewed mee if I see any thing which liketh mee I beginne to say This is good housholde
raised him againe to make vs righteous beleeuing the same in his heart and confessing it with his mouth shal be saued And thereunto also doth S. Paul bring vs backe in the tenth Chapter to the Romanes Rom. 10.9 which is the verie exposition that will giue vs the vnderstanding of this place The righteousnesse of the law sheweth vs that we be all accursed that there is not any maner of way to saue vs so long as we stay there What are wee to doe then that wee may haue accesse vnto God Let vs with our heartes beleeue vnto righteousnesse and with our mouthes confesse vnto saluation that wee put our whole trust in him which hath acquitted vs towardes God his father and let vs imbrace the righteous obedience which he hath yeelded vnto God and likewise his sustaining of the curse which was due vnto vs to the intent to set vs free from it Now let vs fall downe before the maiestie of our good GOD with acknowledgement of our sinnes praying him to make vs feele them better than we haue done that we may be more more touched with the true repentance which mortifieth all our fleshly affections and to draw vs from the delightes of this world and to lift vs vp into a true desire of giuing our selues wholly to his lawe so as wee may dayly profite thereby knowing that the true perfection of all faithfull folke is to know how farre they be off from perfection to the end that all mouthes may be stopped and none acknowledged for righteous but onely God and that when Christes righteousnesse once shineth vppon vs we shall not bee bereft thereof assuring our selues that therin lyeth all our perfection 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 Tewsday the x. of March 1556. The CLiij Sermon which is the first vpon the eight and twentith Chapter IF thou obey the voyce of the Lorde thy God in keeping and doeing all his commaundementes which I commaunde thee this day then will the Lord thy God make thee head ouer al the nations of the earth 2 And al these blessings shall come vpon thee and inclose thee round about if thou obey the voyce of the Lord thy God WE haue seen heretofore howe God hath couenanted with his people of purpose to bynde them that euerye one shold know his duetie and bee the better disposed to doe the same Now he speaketh as a Iudge hauing all authoritie It skilles not whether folke doe pleade guiltie or no when they haue doone amisse for God giueth heere his determinate sentence though they consent not thereunto Neyther doeth the case concerne altogether the condemning of those that offend the lawe but he beginneth with another matter to wit with right amiable promises therby to allure and to win mens heartes vnto him Thus therefore doeth he say If ye hearken vnto my voyce to obey my commaundementes and bee carefull to keepe them you shal be blessed all maner of wayes and yee shall be enuironed through my fauour with all maner of welfare and prosperitie I haue already tolde you that GOD sheweth great goodnesse towardes men when hee goeth about by such meanes to winne them for it were sufficient for him to to say This is your duty and al creatures should tremble at his speaking Therefore when hee addeth any promises hee forbeareth part of his right and therein humbleth himselfe that wee should bee the more inclyned and better disposed to serue him If wee had doone all that wee can yea and more than wee are able is GOD bound to recompence vs Surely no. Wee must alwaies resort to that which our Lorde Iesus alleageth in Saint Luke Luke 17.7 namely That if a man haue a bond seruant and he send him to labour in the feelde all the day long when the seruant commeth home at night wil he say Wel nowe must I doe my turne thou shalt sit downe at the Table and I will prepare thy supper and giue thee thy meate and drinke bycause thou hast laboured for mee and my course is nowe come to serue thee Will the Maister say so No truly But when the seruant is come home the Maister will say vnto him Couer the table dresse my supper and giue me drinke Euen so sayth Iesus Christ When you haue doone all that is possible for you to do thinke not in your selues that God my father oweth you aught at all or that hee is beholden vnto you but proceede on still and acknowledge that all that euer yee can doe is but duetie towardes him And indeede seeing that God hath made vs what is hee that can do too much for the seruice of him We see then y t God might say playnly Thus it it pleaseth me this is my will follow you y t way And therfore whereas he telleth vs y t we shal be blessed not loose our labour but haue rewarde for our seruing of him It is not to be doubted but y t in so dooing hee forbeareth some part of his right In the meane whyle wee may see that he playeth the good and kinde hearted Father to win his Children For although a father woteth well that his children are bounde to obey him to the vttermost and that hee for his part is not any way bounde to them yet will hee not refuse to saye Loe I loue you and I desire but your owne welfare doe but so as I may haue lyking of you and I will not forsake you A father will be liberall of promyse saying Goe to yee knowe that all that euer I haue is for you for whome else doe I trauayle And to what other ende And if I see you take good wayes I will vse you accordingly Thus doeth the father that humbleth himselfe in his authoritie And wherefore Bycause hee woulde that his children shoulde serue him of free good will rather than bee compelled thereunto by rigorous extremitie Let vs marke therefore that all the promises contayned in holy Scripture be as it were so many testimonies of the fatherly loue of our GOD shewing himselfe to haue a care of our health and welfare in that hee vouchsafeth thus to apply and fashion himselfe vnto vs. By meanes whereof the Lawe of GOD becommeth the more amyable vnto vs for as much as wee see that in keeping of the same wee bee not disappoynted of a good rewarde yea farre greater than we can wish For vnder this woorde Blessing is comprehended all manner of prosperitie Moreouer whē God doeth make vs to prosper in this world it is for none other purpose but to giue vs a tast of his loue towards vs. Howbeit this is not the cheefe point whereupon hee woulde haue vs to stay but he leadeth vs euer further Insomuch that when we feele his goodnesse in this present life and that hee hath care of vs that hee reacheth foorth his hande to
in his lawe surely we would be moued albeit that hee had no great power ouer vs wherein our vngodlinesse is to be seene insomuch that although we endeuor to cloke it yet it bewrayeth it self in that we attribute more power to mortall creatures than we doe to the liuing God But heereby God intended to try the honour and obedience that we beare him to wit namely in this y t hee assureth vs of his loue we should rest all wholely thereupon and hold ourselues contented therewith And in likewise on the contrary side that when he giueth vs any certaine token of his anger we should quake thereat Let vs take good heede therefore of the thing that is heere mentioned namely that we be not so blockish as to make a skorne of gods wrath But let vs returne to that which hath beene sayde already to wit that his hande must needes be against vs if we liue not according to his lawe It is certaine that men will naturally giue libertie to their lustes to doe whatsoeuer God hath forbidden thē and that they will not sticke to make warre against him In deede they will not say so yet doeth the thing shewe it selfe to be so For when wee on our part haue defied him and assaulted him is it not reason that he should arme himselfe against vs True it is that so long as we liue in this present worlde the infirmitie of our flesh is such as wee are not able in all respectes to satisfie the lawe of God Neuerthelesse when men passe their bounds so farre that good and euill is to them all one and that they striue not at all against their lustes they shew themselues open enimies vnto God And to that end also is it that Moses speaketh Albeit that wee doe our endeuour to resist the euill and that the feare of God doth brydle vs yet cease we not to deserue to be chastized of him as wee see the faithfull be not exempted from many afflictions and that God reclaimeth them much rather than he doth the despisers of his maiestie For as they be his children so hath hee the greater care ouer them and therefore doth he chastise them the more earnestly Howbeit Moses in this place speaketh but of such as harden themselues in stubbornnesse flinging out of course in such wise as they make no conscience at all to doe euill They neuer thinke that there is a Iudge in heauen vntill he make them to feele his hande And therefore he saith not God will chastise you as a father doeth his children but God will strike you mainely you shall feele his hande so roughly and liuely y t you shall not be able to abide it and that not for one day but continually til ye be consumed and perished Seeing then that we heare such threatninges let vs vnderstande that they be prepared for such as are hardened in euill and be not restrained with any feare to sigh when they feele any euil temptation in themselues but goe on taking the bridle in their teeth and make a mocke of God And what shall followe of that Ouer and besides the thinges which we haue seene heere before Moses addeth that God will smite such despisers with diuerse plagues First that he will sende them enemies and giue them power to destroy and to consume them insomuch that they shal persecute them euen in their dead carcasses so as when they be discomfited hee will not do them the honour to suffer them to be buryed but leaue them for meare for the crowes and for the beastes of the earth and moreouer that he hath diuers other means to plague them in their bodies by sending them diuerse diseases as cankers and other bottes and scabbes wherby they shall be brought to such an afterdeele that they shall not haue as it were any more vnderstāding but be vtterly out of their right wit so as they shall grope at nooneday as the blind doe in the darke And surely the forest point of Gods vengeāce is when men be so ouerthrowen that they haue no more the heart to returne vnto him ne be able to recouer themselues to acknowledge their faultes and to perceiue that when the hande of God doeth visite them there is no helpe except they make their refuge to his mercie but abide astonished as men besides thēselues By which meanes God sheweth himselfe to be mortall enemie vnto them Now as touching that which Moses speaketh here of enemies we see againe howe God holdeth the heartes of men in his hande so that if we be in peace and anon warre is made against vs and we wote not wherfore as I haue already shewed it is because God is angry with vs and that forasmuch as wee haue spited him hee must also warre against vs. He hath souldiers ynowe As soone as he maketh any signe as saith the Prophete all the earth is moued Esa. 5.26 yea euen though a litle while before no man thought to haue stirred Let vs therefore vnderstand that when warres are towarde in the worlde God sheweth tokens of his wrath It is certaine as we haue already sayde that albeit we serue God faithfully and stande in his protection yet wee shall not cease to haue enemies For it is his will to exercise vs by that meanes and it is the state of the Church as it hath also alwayes bin But this good commeth thereof that God will maintaine vs against our enemies When they haue deuised wonders against vs yet shall they not bring their purpose about They shal be disappointed And though they be as fierce as lyons and full of desperate rage yet will GOD tame them at the last all though they continue in purpose to deuour vs yet they shall not haue the power to doe it Deut. 28.7 But as hath beene sayde afore if they come against vs one way they shall flee seuen wayes But nowe it is sayde contrariwise that althogh we be of power aboue our enemies and doe set vpon them in neuer so good order so as the victory may seeme to be already gotten on our side as we see howe the wicked be enflamed with pride and presumption yet when wee thinke our selues to haue gotten the goale God will touch vs with such a feare as wee shall not knowe which way to runne fast ynough but euery of vs shall be at his wittes ende Let vs vnderstande hereby that when God stirreth vp warres to chastice vs though wee be neuer so well furnished and haue all the meanes that may be to resist yet must we needs perish if God be against vs. For victorie is not obtained by the force and valure of men but by the power of GOD who for that cause is called the Lorde of hostes And there is none other helpe for vs but to bee at peace with God that he may broode vs vnder his winges accordingly as he vseth the same similitude that he wil play the part of a henne towardes her
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
God whether wee haue meekely imbraced all that he hath commaunded vs for if any of vs doe finde himselfe to haue made warre and to haue set vs himselfe against God it is not to be wondered at if God pay him with the like againe on the behalfe of men But wee shall neuer be perswaded of this doctrine vnlesse we vnderstande that God holdeth the hearts of men in his hand to soften them when it pleaseth him be they neuer so hard hearted and on the contrarie part to harden them though they bore vs neuer so much good will before Let vs not therfore trust to y e loue of men vnlesse we walke in the feare of God For it lieth in him so to change their hearts as they shal beare rancor toward vs be quite cleane w tdrawen frō vs for lesse than nothing in so much as the worlde shall see y t they which were most foreward to helpe vs shall become most against vs. And on y e otherside let vs vnderstand y t our Lord can well qualifie al malice yea though they be as fierce as a Lion he will make them mylde friendly towardes vs. There was neuer nation so proude cruell as y e Egyptians and in special how spiteful were they against the children of Israel It seemed y t this poore people should neuer haue founde any mercy And yet God wrought in such wise y t the Egyptians gaue them all their treasures all that euer was excellent in their houses there was neither siluer nor gold spared And whereof came that Before y t time they had held the Iewes in bondage they had vexed them out of all measure they wold haue plucked y e bread out of their mouths yea haue cut y e throtes of thē all A litle afore they had killed their children as soone as they came out of their mothers wombs of purpose to haue destroyed y e whole stock of them wherof then came this soudaine myldnes y t euery man brought them y e things y t were most precious in his house 〈◊〉 11.2 It was god y t cōuerted their harts And likewise on y e cōtrary side 〈◊〉 11.10 it is said y t he hardned the hearts of kings when y e people were to enter into y e land of Canaan whereas they shold haue bin suffered to passe there were may gainesayers y t resisted them Whence came that Euen of this y t they had resisted their God Let vs therefore learne as I haue saide heretofore so to behaue our selues in obedience towardes God y t men also for their partes may be friendly vnto vs For there is none so great nor so mightie but he shal finde some miserie to rise vp against him when he wil needes play the stout fellow in striuing against God And we haue seene that they which are drunken w t their owne greatnes must in y e end bee punished not by such as are in any authoritie or by such as are of estimation in this world but by rascals naughtipacks such folke must euen spit in their faces And such examples are to be seen euen in princes men of greatest state For when they yeelde not themselues to be gouerned of God he is faine to stirre vp gouernours to y e contrary to shame such as wil not be obedient vnto him Yet notw tstanding when men yeeld not thēselues tractable then must we vnderstand y t god manageth the matter by a secret meane and that he doth it to make vs to stoope Therefore let vs not deceiue our selues in the creatures saying What fortune is this In deede we may say so but wee must go yet one step farther we must vnderstand y t it commeth not to passe without y e direction of God And thereupon wee must repaire to y e remedie that is to wit wee must stoope vnder the word hand of God and consider y t if it please him he can turne y e minds of men y t were so spitefull against vs make thē to become friendly to vs. And y t is a thing more than necessarie For when wee haue to doe with them y t be rough intractable we be by and by out of heart would if we could possibly ridde our selues of all troubles and be set free from thē at the first dash But we should rather returne vnto God acknowledging y t those things proceede from his hand And so when men shew thēselues so vnfaithful and cruell towarde vs handling vs scornefully opprobriously so as we cānot get one whit of right or reason at their hands but we see how their whole seeking is to set their feete on our throtes they haue such a beastly shamelesnes as it is said here y t they be not ashamed of any thing y t is said vnto them but they take y e bridle in their teeth play the wilde beastes so as there is neither grace nor honestie in them when wee see such barbarous beastlinesse let vs learne to resort vnto our God to acknowledge y t we deserue to be so tamed by him Moreouer y e onely meane to appease such furie to asswage those which are so hot and hastie is to call vpon our God and to pray him to touche those inwardly with his holy spirite which are so cruell and cannot yeelde to doe vs good bycause wee haue set vp our selues against our God That is the thing whereof we are admonished in this Text. Nowe Moses repeateth that which hath beene touched heeretofore namely That God will bring vs enemyes from a farre Countrie and that they shall flie as Eagles to the intent wee shoulde not thinke that GOD needeth to make any preparation long aforehand As if a man should threaten vs we would looke whether he had a sword in his hand and whether he be in readines to execute y t which he hath said But if God doe but whistle as he often speaketh by his Prophets by and by hee hath his men of warre in readines Esa. 5.26 he needeth not to make musters or to inrolle them or to sounde the drum he needeth none of al this onely at his whistle for he vseth that similitude all the whole earth must needes bee moued Therefore let vs not looke whether things be in a readines nor whether any hurt or harme be done vs. Let vs not looke whether any worldly meanes bee prepared thereunto but let vs vnderstand that ere we can conceiue what euill may happen vnto vs we shall be presently ouerthrowne And wherefore Bycause it is God that speaketh which maketh men to flye as birds euen from y e one end of the earth to the other There is neither sea nor mountains able to saue vs from the experience of y t which we neuer beleeued Howbeit God hath so disposed things yea euen amongst the heathen is oftentimes seene incredible speedines when God is disposed to
say to make it to prosper if he see that vnder colour thereof the hypocrits take libertie to doe euil he withdraweth his hand Let vs therefore consider wel that forasmuch as the Iewes were puft vp w t a foolish presumption and thought it impossible for God to diminish them seeing he had spoken the worde that he woulde increase them forasmuch I say as they abused the goodnes of GOD and falsified his promise through their hypocrisie hee consumed them and brought them to a small number Neuerthelesse of that small number there came a great ofspring againe yea and so great a one that men might so much the better perceiue his trueth and mercie howbeit after an other maner Therefore saieth hee by his Prophet Esay in the tenth Chapter Esa. 10.22 Although you were as the sande of the sea for he did alwayes send them backe to the promise made to Abraham although thy seede as I saide be as the sande of the sea yet shall but a small remnant bee saued But when ye are altogether consumed yet shall that little remnant bee dispersed ouer all the earth as if out of a little fountaine shoulde issue forth a greate riuer or a great lake wherewith verie many lands shold be watered So shal it be Nowe then wee perceiue that although GOD punish the hypocrites which abuse his promises yet faileth hee not to performe his sayings still howbeit by an extraordinary meane as we haue seene it in the Popedome and as is to bee seene yet stil. For the Papists haue ouerflowed the whole worlde with superstition and ydolatrie and all manner of euill yea and moreouer thy harden their heartes in pride and scoffe at God with open mouth Howe nowe say they Are not we the church Is it not said that Iesus Christ shal be with vs vnto the end of the worlde Matt. 28.20 Can he forsake his Church Yet do they continually crucifie him as much as in them lieth they spit in his face and doe him all the reproch in the worlde they make him as if hee were a prisoner or a bondslaue amongst them and they consider not that such a horrible destruction happeneth throughout y e whole worlde through Gods iust vengeance for the shamelesse hypocrisie which hath beene in them that haue rebelled against the Gospel yet notwithstanding GOD hath not omitted to saue his people as it were vnder the earth And in our dayes he hath raised his Church as if y e bones of rotten bodies shold recouer flesh and strength againe For what were we through our vnbeliefe Yee see howe it is a meruailous resurrection that God hath wrought in that behalfe Marke well therefore that when our Lorde promiseth to maintaine his Church and to preserue it the same belongeth nothing to them that abuse his name falsely nor to them that come to despise him vnder colour that hee is gentle and mercifull For they shall euermore be disappointed of that fauour which God hath so reserued vnto his people for they bereaue themselues thereof through their owne malice and vnthankfulnesse Yet notwithstanding howsoeuer the case stande God is euer faithful and wil find incomprehensible meanes to giue place to his trueth by fighting against the malice of men That is the thing which we haue to remeÌ„ber concerning this text where he saith That he will wast the Iewes though they were as the starres in the skie And in verie deede the same appeared euen in Iesus Christ the head of the church And therfore we ought not to thinke it straunge that that the members of the bodâ—e should be fashioned like vnto him Whence came Iesus Christ when God his father sent him to be the Redeemer The Prophet Esay saieth that hee shoulde spring from a stocke Esa. 11 2â— as if a tree were hewen downe and there remained but the stub within the grounde in such sort as men might tread vpon it It is not saide that hee should come out of house of Dauid but out of the house of Iessee who was a Neateheard and a man despised The same was I say the father of Dauid a man of no estimation Albeit that Dauid was so excellent a king that he was chosen of God to be magnified to the skies yet the Prophet sheweth that when Iesus Christ shoulde come into the worlde it should not bee with any shewe of that royal maiestie that was in Dauid but he should come out of the house of Isay as if he should come out of a heard And that euen then also hee should not come of a tree but of a stocke that were cut off And in what manner And after what fashion As a little braunch saith he Nowe seeing that God did thus to the head of the church we must vnderstande that all the bodie must be sutelike but this maketh not that the hypocrites shall be partakers of that which God reserueth to his elect and whom he hath chosen and indeed doe shewe themselues to be his children and bee obedient vnto him as to their father which also come not alonely with all confidence but also are drawen with a right affection to honor him And wheras we perceiue y t God doth at this day sende horrible destructions into the worlde let vs vnderstande that he practiseth that which is heere declared yet let vs not doubt but that he doth euermore preseâ—ue his Church let vs not doubt but he doth vpholde vs as oft as wee haue our recourse to him according to this saying that whosoeuer calleth vppon the name of the Lord shal be saued Ioel. 2.32 yea euen amiddest the greatest troubles thay may be Though heauen and earth should run together yet are wee sure that by calling vppon the name of God we shall bee preserued But let vs take heede that wee abuse not his name to make thereof a fained cloake for he can wast vs well ynough And if we boast that wee bee of his Church when he hath cut vs off he can quickely rayse him a new people and augment them in such wise as his trueth shall not be defaced and yet we shall perish After that Moses hath thus spoken he addeth That like as God had taken pleasure in dooing good to the Iewes euen so he woulde take pleasure in persecuting them vntill he had consumed them and vtterly rooted them out Heere Moses doeth first of all shewe what affection GOD beareth towardes these whome hee hath chosen out for himselfe and meaneth to take for his flock It is certaine that God is not subiect to any humane passions yet can not he sufficiently manifest either the goodnesse or the loue that he hath towards vs but by transfiguring himself as if he were a mortall man saying that he woulde take pleasure in doing vs good Let vs vnderstand therefore that God holdeth vs so deere as if a father shoulde shoulde delight and reioyce to doe good to his children When hee seeth them according to his minde
those heartbreakings breede not any deadly fall Hee addeth the reason Namely that it is the mortifying of our Lord Iesus Christ that they beare As if hee should say that God doeth euermore separate them from the misbeleeuing and reprobates and from the despisers of his maiesty and that hee printeth in vs the marke of his only sonne It is true that in this case they seeme as dead but the same death is holy for God sanctifieth it for that they bee members of our Lord Iesus Christ and thereby they attaine to the resurrection True it is that Saint Paul speaketh not alonely of the last resurrection but he beginneth at the comfort which GOD giueth presently to his children to trayne them on still to the port of saluation Now then they enter into the middes of death euen while they bee aliue And therefore let vs marke that although God doe now and then so afflict such as haue walked in his feare and haue put their trust in him that they bee stricken with terror and tossed with vnquietnesse yet notwithstanding hee holdeth them vp by the secret operation of his spirit and moreouer comforteth and gladdeth them in the ende accomplishing that which he saith in an other text 1. Cor. 1.5 Rom. 5.5 That the more they were distressed the more doeth hee set their heartes at libertie that they may freely come vnto him and so consequently maketh them to vnderstande that he neuer forsooke them Lo howe our Lorde tempereth the troubles and afflictions of the faithfull so as although they indure neuer so great paines and doe euen pant in comming vnto him as folke scarce able to open their mouthes to call vppon him yet when they haue ended their conflict against their teÌ„ptations albeit that at the first they cannot get the vpper hande yet shall they get the victorie in the end But as for them that haue played the restie iades they remaine pent vp in their miseries without any remedie because God doeth still set himselfe against them more and more vntill they become frantike and gnash their teeth at him and finally fall into vtter despaire To be short we see that which is spoken by the Prophet Esay dayly accomplished namely that there is no peace for the wicked Isa. 48. â—â— but that their mindes are tossed like the waues of the sea when there is any storme the waues bee troubled and the water is full of mudde and euen so is it with them that despise God Because they make warre against him therefore must he also trouble them Insomuch that euen without enemie yea and without any body to fray them 〈◊〉 28.1 they of themselues be frighted and beate and bounce themselues as if they were at warre within themselues so as there is no calmenesse at all in them but all is full of trouble and disorder For whereas the faithfull be inlightened in the middest of their darkenesse and GOD doth still resort vnto them to giue them some litle sparke of light in such wise as they may beholde him and albeit they attaine not thereunto at the first yet notwithstanding they still streine themselues and holde on their way thitherwarde in steede of this the misbeleeuers are troubled at the very heart roote and can none otherwise conceiue but that they must needes perish in despaire and when they bee at the last cast then fall they to spiting of God and blaspheme him with open mouth To be short here wee see that the grieuousest curse that God can sende vpon men in this transitorie life is that they cannot rest vppon him to acknowledge him to bee the keeper of their life but contrariwise are cast vp at aduenture by reason whereof they bee euer in doubt of their liues and bee so caried away with mistrust that they wote not where to become When men be in this case it is the greatest curse that can light vpon them Not without cause therefore doth Moses declare heere for a conclusion as it were in way of summing vp the rest of all the curses which wee haue heard of heertofore that there is nothing so dreadfull as when men are become blockish y t there is in them no vnderstanding as who woulde say God maketh not any more reckening of them as of his creatures but they may well perceiue that hee doeth not guide nor gouerne them any more When men are come to this point and that their life notwithstanding that it bee allowed of men is neuerthelesse hainous and detestable before God and moreouer they haue no tast of his fatherly loue nor of the care that he hath of other men but they be as in the dungeon of despaire when men I say bee come to such an extremitie it were better for them that they had beene borne before their time and that they had neuer enioyed this present life And euen that is the verie cause why wee heare it threatened that they shal say O ye mountaines fall vpon vs and that they shall wish that the bottom lesse pittes had swallowed them vp 〈◊〉 13.30 And why For they finde that all creatures bee against them when they haue no more accesse to God When men perceiue once that hee will not maintaine them but sheweth himselfe to bee armed against them then do they vnderstand that al creatures be their enemies and it grâ—eueth them to behold the sunne then be they so possessed with feare that they wishe there were no worlde at all or rather that they were rooted out of it Nowe sith wee heare so horrible threatnings let vs learne to walke in the feare of our God for there is no other way to liue in rest and to bee comforted in the middest of our sorrowes and aduersities but to come with a free will to yeelde our selues obedient to our God and to doe him such reuerence as is due vnto him For when we acknowledge him to be our iudge wee will not play the Rebels but bee willing to bee reclaimed that we bee not in the ende comprehended and wrapped vp in the number of them that haue resisted him Yee see then howe the way that wee shoulde keepe is that we must willingly hearken vnto God when hee menaceth vs and that wee must bee moued thereat and bee touched therewith to the quicke and that thereuppon wee endeauour to serue him and to obey his worde For it may well bee that we shall sometimes bee vexed with feare and vnquietnesse but yet will GOD deliuer vs from them It is certaine that wee shal be weakened by that meane and it is good for vs so to bee but yet howe soeuer wee fare God will so keepe vs that wee shall not fall into vtter despaire Moreouer when wee somtimes feele any vnquietnesse in our selues and wee haue nor power to call vppon God but are tormented with distrust let vs vnderstande that it is the fruite of our sinnes and let vs desire God to make vs to perceiue that we haue
that wee haue a good will to serue him yet is there such imperfection in vs as wee bee euermore faultie before him but yet hee forbeareth vs. And therefore when these thinges be put together namely that GOD maketh vs to walke according to his Lawe and that hee doeth it to the ende that wee may lyue it is all one as if it were sayde that men bereaue and spoyle themselues of the grace of GOD bycause they are wicked and liue not as becommeth them And therefore God is fayne to redresse it and to drawe them vnto him and to reforme them and by that meane to make them to inioy all his blessings Nowe hee addeth thereunto That hee will reioyce ouer them for good as hee reioyced ouer their fathers This is a manner of speeche that importeth much In deede GOD is not subiect to our passions to reioyce after the manner of men there is no such matter in him but hee speaketh thus for that hee coulde not sufficiently expresse the loue which hee beareth to vs but by such similitudes The thing then which the holy Ghost meant is that GOD holdeth vs so deare and beareth vs such feruent loue that a father reioyceth not more when hee is able to aduaunce his childe or when he can doe him good than GOD reioyceth in vs when hee hath occasion to doe vs good as who woulde say that his afflicting and scourging of vs doeth grieue and vexe him and that hee doeth it contrarie to his inclination For hee requireth nothing but to finde vs alwayes disposed to receyue the riches which hee hath in his hande which also hee is readie to bestowe vppon vs. And therefore doeth GOD borrowe the same similitude of men For as wee haue sayde hee is not like vnto vs neyther must wee haue so fond imaginations as to thinke that hee is mooued with passions eyther one way or other but to the intent to manifest vnto vs howe much hee loueth vs hee crieth alas when he is to afflict those to whome he meaneth to doe good Isa. 42.1 Alas sayeth hee must I auenge my selfe as of myne enemyes and reioyce mee in vexing them Hee calleth them his enemyes and yet hee speaketh still of the Iewes whom hee had chosen but hee presupposeth that they made warre against him and that therefore hee was driuen to be reuenged of them howbeit hee declareth that it was to his griefe Let vs therefore learne to taste of this loue whereof the holy scripture speaketh vnto vs that we may be so rauished therewith as to desire nothing more thā to submit our selues to our God which is in deede the thing that he shooteth at Wherefore is it that God forceth himselfe to shewe vnto vs so vehement an affection It is to mollifie the hardnes of our hearts that we may be enflamed with an other maner of zeale than wee haue Will we then enioy our God Let vs giue him occasion to doe vs good let vs I say suffer him to be merciful and liberal towards vs when wee hinder not God to doe vs good hee protesteth that he is glad of it And cōtrarywise when we lay a barre in his way so as he cannot vse his gratious goodnesse towards vs in powring out his benefites vppon vs as hee for his parte is ready to doe hee sayth that we grieue his holie spirit 〈…〉 10. For after that manner speaketh the Prophet I say They haue grieued the spirite of God sayth hee Not that God is subiect to vexation of minde as I haue sayd already but it is to shewe that men are so much the more faultie and to cause them to abhorre their naughtinesse the more when they bee thus rebellious against him and cannot suffer him to doe them good Moses dooth adde moreouer Because thou shalt haue hearkened to the voyce of the Lord thy God Here hee commeth againe to the order of speaking for it is enough that hee hath tolde vs in one worde that because wee bee not able God promiseth to doe it Yet neuerthelesse hee continueth his office and as hee was the lawegiuer ordeyned of God so doeth hee require the people to walke vprightly That is the cause why hee vseth still this speech saying Because thou shalt hearken to the voyce of the Lorde thy God yea and that thy hearing shall bee to keepe that which is contained in the Lawe Heereby he meaneth to shewe vs howe wee shoulde obey God that is to say by what meane And as touching the ende wee haue seene heeretofore what it is namely that hee requireth obedience at our handes to the ende hee may haue occasion to deale with vs gently and after a fatherly manner and that hee desireth nothing but to powre out his great treasures vppon vs. It is then to our profite and saluation that wee shoulde obey him That is the ende and the meane is by hearing his voyce We must therefore beware that wee rebell not against him nor bee deafe eared when hee speaketh vnto vs except wee meane to grieue him as hee sayeth in the Psalme Bee not rebellious as your fathers were which prouoked Gods spirite euery day There God complaineth that hee was prouoked to wrath when that the people grieued him and that hee was fayne to enter into a disliking of them So then let vs holde this rule that is deliuered vnto vs whereby to enioy our GOD that hee may cause vs to prosper The meane whereof is that whilest hee speaketh vnto vs wee haue our eares attentiue to receiue his voyce And Moses doeth therewithal expresse what is the manner of hearing God well For there are a great many which bring Asses eares with them they can wel ynough say that the thinges which are spoken are true like the Asse which can well ynough nodde with his eares So it costeth them nothing to say It is all good I like well of it but yet they bee not a whit touched at their heartes nay rather wee see they despise all that is tolde them and they suppose that God is beholding vnto them when they haue not openly spoken against him nor blasphemed his doctrine But Moses requireth an other manner of hearing farre differing from this namely The performing of the thinges which are conteined in the lawe It is sayd in an other place Luke 11.28 that Iesus Christ auoweth them to bee blessed which heare the worde of GOD and keepe it And there our Lord Iesus Christ speaketh the more grosly to the intent we might be the better enformed for we forget things and we think that if we confesse the Law to be good righteous and holy wee bee then discharged But our Lorde saith that wee must first heare and then keepe And Moses ioyneth both together as in deede to heare and to keepe are thinges which ought neuer to goe a sunder Yea but yet therewithall hee giueth men a perfect rule so they yeelde to bee taught of him and they shall not neede as
portions Now then if it be demaunded why y e people of Israell belonged more to God than all y e rest of the worlde or what affinitie or acquaintance there was more betweene him and them It cannot be sayd that they had purchased or procured more to themselues or that they were nobler than all other men as we haue seene heretofore What canst thou say sayth Moses in the seuenth chapter Deut. 7.7 Hath God chosen thee because thou wast a nobler a worthier or a more renowmed Nation than any other No but for the loue which he bare to thee Therefore lyke as in that place Moses vsed the word Loue to shewe that Gods owne freegoodnesse moued him to take AbrahaÌ„ his ofspring so in this place he saith Know ye that your God hath chosen you that it is his will to take you for his heritage And so ye see in effect y t to take away all pride and presumption from the children of Israell to shew them that they could chalenge nothing to theÌ„selues Moses bringeth them backe to the welspring which the whole scripture sheweth vs to wit that all the benefits and gratious giftes which God bestoweth vpon vs and which wee receiue at his hand proceede of his owne meere goodnesse withoâ—t being bounde thereto or without inclyning thereto in respect of any deserte of ours but onely because hee loueth vs yea euen without any cause why that wee can alledge for we bring nothing at all vnto him That is the thing which we haue to beare in minde And if this doctrine was true as in respect of y e Land of Chanaan what shal it be in respect of our comming to the immortalitie of the heaueÌ„ly glory The people of Israell could not obteine the land of Chanaan by their owne deseruingâ— but GOD was faine to loue them euen of his owne meere mercie wherethrough hee did theÌ„ all the good that they receiued at his hand Yet notwithstanding that land was nothing in comparison of the immortall life Whereas it is sayd that wee bee reformed after the image of God to bee partakers of his glory and that wee bee his heires and companions to the Angels yea and to our Lord Iesus Christ it is a far other thing than y e land of Canaan and the sustenance that is giueÌ„ vs for this transitorie life And therefore let vs vnderstand that men are worse than blinde yea and more than mad wheÌ„ they thinke to attaine to so great a good thing by their owne desertes Yet notwithstanding we see how this diuelish opinion hath reigned and had full scope in the world and how the Papistes are still at the same poynt at this day that when y e inheriting of paradice is talked of they say that men must purchace it by their own merites And in the meane while they consider not how the immortal lyfe is named an inheritance because it dependeth vpon Gods free adoption And whereon is Gods free adoption grounded Eph. 1.14 but vppon his choosing of vs before y e world was made I say vpon his choosing of vs euen of vs which were forlorn as well as y e rest of the whole world For we know we be all cursed in Adam Again what is y e cause y t he chooseth vs who were lyke to those whoÌ„ hee reiecteth What is y e cause y t he proceedeth yet stil in drawing vs vnto him Shall wee finde the cause thereof in our selues Alas no but wee must discharge our selues of all ouerweening and repaire to the foresayd fountaine of his freegoodnesse And therefore let vs beare well in minde that here wee bee warned that we must not seeke the cause of our saluation in our selues nor of any of all the benefits which God bestoweth vppon vs no not euen in respect of this present lyfe and therefore that wee can much lesse seeke the cause or ground of the promised immortalitie in our selues or in our owne deserts but y t we must magnify his meere goodnesse in that behalfe And seeing that God hath chosen vs to be his heritage we must suffer him to possesse vs. But there is a greater reason in respect of vs than of the Israelites because he hath not onely reserued vs in creating the world but also purchased vs by our Lord Iesus Christ. Doth not this price which God hath bestowed for our saluation to y e intent we should bee his heritage deserue to haue vs wholy at his deuotion and y t euery man should so indeuour to dedicate himselfe to his seruice as that he might haue the dominion ouer vs So then let vs not play the traitors in bereauing God of the thing which he reteined to himself when he voutsafed to haue vs to be of his Church Also let this moue vs that he will not possesse vs but vppon condition that as we inioy him so hee may inioy vs and what an exchange is that Consider what we be We be dung filth and vtter cursednesse and yet ye see how God accepteth vs for his heritage and for his part would that we should possesse him Sith it is so what an vnthankfulnesse is it if we continue not in obeying him that he may possesse vs And let vs mark further that there is not any thing which ought to moue vs more to the seruing of God than to come to the knowledge of our free election so as we know that his beginning to doe vs good is not now presently but before we were borne before the creating of the world insomuch that he tooke vs to him and adopted vs aforehand euen before that time So much the more ought we to abhorre these rascals which would haue the doctrine of Election abolished for by that meane they ouerthrowe y e whole groundwork of our saluation as though they should stop the spring from wheÌ„ce the water floweth so as we may no more drink thereof For how shall we know that God hath called vs to saluation but for that he hath loued vs without any desert of ours and taken vs aforehand to himself euen before y e world was created Also how shall we know our selues to be beholden to him for all thinges and that he is not bound vnto vs vnlesse we come to this poynt that we were lyke to those which pearish so as there was no difference at all betweene them and vs sauing y t hee hath marked vs out to be his without finding any cause in vs why that we were dearer to him than other men and that he made more account of our welfare all which thinges are grounded vppon his euerlasting vnchaungeable purpose and will the reason whereof is vncomprehensible to the worlde They therefore which go about to abolish this doctrine are deadly enemies to God his glory and to our saluatioÌ„ and would as much as in them lyeth deface al religion That say I is the thing which we haue to remember vpon this Text. HereupoÌ„ Moses
set our mindes vpon the end which God hath promised vs. And therwithall let vs also haue an eye to his threatenings and let them hold vs in awe And although the wicked prouoke God and are not rebuked for it at the first bycause God seeth that they be not worthy to be chastised by his hand yet notwithstanding let not vs bee astonished therat but let vs vnderstand that Gods threatening of the transgressors of his Law after that fashion is not in vaine And therefore let vs frame our owne inditement that we may preuent the condemnation which otherwise taryeth for vs. That I say is the thing which wee haue to remember vpon the word End wherof Moses hath spoken heere And therwithall we see the goodnesse of God heere expressed after a wonderful maner in that he entereth into a complaning and sorrowing as if he were a man that could suffer O that this people saith he had bin weladuised True it is that our Lord is not subiect to our passions but he vseth such form of speech to shew that the loue which he beareth vs surmounteth the loue of all earthly fathers And therefore it serueth in effect to doe vs to vnderstand that when we goe wilfully into destruction and reiect the grace which was offered vs to our saluation then doe we grieue the spirite of God as is said in the Prophet Esay and it is al one as if we strake God with a dagger as he complayneth also by his Prophet Zachary That is one thing in effect which we haue to remember vpon this place And were all this well grauen in our heartes I pray you woulde it not make vs to abhorre all our sinnes When a man is tempted by Sathan to offend his God if hee would bethinke himselfe of this point and say How now Thou grieuest thy God thou giuest him cause to enter into complaint and sorrowe like a father that conceiueth griefe and anguish of mind when hee sees his children vnruly and vnreformable It is a wounding of him at the heart and so likewise God telleth vs y t we grieue his spirite If a man I say would bethinke himselfe throughly of these things although he had a heart of stone yet would they breake it and soften it And this is the cause why that throughout all the holy Scripture hee complaineth of this that we greatly grieue him whē we are so wicked vnruly Therefore let vs aduise ourselues wel for as much as hee is desirous to be our father let vs bee to him as children For it must needes be that Sathan hath more than bewitched vs that hee rageth most terribly in vs if we be not moued at such kind of dealing And it behoueth vs so much the more to marke well this text bycause our Lord condemneth men for that they are too senselesse and brutish and telleth them that they be too too blockish in that they haue not eye to their ende but specially for that hee proceedeth so farre as to cloth himselfe with our humane passions and lamenteth to see vs perish wilfully and that we cannot abyde that hee should deale like a father with vs. That is one thing more which we haue to marke vpon this text Now if any man alleage that God seeing men so destitute could wel giue them vnderstanding as we haue seene heeretofore where it is sayde God hath not yet giuen thee a minde and heart to vnderstand Deut. 29.4 We must mark that God hath his secret purpose which he reserueth to himselfe For he sheweth fauour to whom he listeth Exo. 33.19 Ro. 9.15 and he hath pitie on whome he hath pitie and it is not for vs to enter thereinto but rather to doe him the honour to confesse that he is the fountaine of al goodnes of al power of al wisedome and of all Iustice and vprightnesse Yet notwithstanding we must make hast when hee calleth incorageth vs by his word For if we come not ne hearken to the things that are set forth to vs in his name to receiue them obediētly by faith we shal be condemned as persons that haue grieued his holy spirite by rebelling against him and shewed our selues to be vnreformable children that haue disdayned our father and made our selues straungers to him and to his house That is the thing which is set forth vnto vs in this text Therefore whereas God vpbraideth vs with our grieuing of him let vs beware that wee enter not into these needeles curiosities but rather let it suffice vs to behold him in his word where he sheweth himself and where he sheweth himselfe in such wise as we shall finde that all they which frame themselues thereafter shall haue a happy end that is to wit that for as much as they bee adopted of God afore they cannot perish and on the coutrary parte that they which turne their backe to God when he sheweth them his face and which kick and spurne against him shall for their sturdinesse reape nothing but confusion That is the thing in effect which we haue to gather vpon this place Now Moses addeth consequētly Were it possible for one man to chase a thousand or that two should put ten thousand to flight vnlesse the Lord had inclosed thē and that their mightie one did hold thē captiue Here he sheweth by effect y t God had sufficiently warned his people if they had but one spark of reason in them And thereupō it is to be concluded y t there was no more excuse of ignoraunce for y t people but y t they were conuicted ouermuch to haue hardened their hearts euen of wilfull malice so to haue withstoode God to haue letted him y t he should not bring thē backe into the right way That was y e meaning of Moses Now let vs mark y t when God vouchsafed to shew his fauour towardes the people of Israel then was his promise performed y t is to wit y t as soone as the people did but as ye would say remoue thēselues by by their enemyes were ouercome We knowe what ouerthrowes they gaue and by what meanes y e same came to passe For we heare how it is said by y e Prophet Esay Esa. 9.4 y t whensoeuer God listeth to succour his people to vtter his power in their defence it shall fall out w t them as it did in the voyage against Madian Iudges 7. for at y t time Gedeon gate not the victorie by mans policie neither by vailancie or strength of hand but it was the sword of God of Gedeon that did the deede And yet it was so done as it might seeme to be a play of young children But our Lord saith y t he will maintaine his people after y t fashion Againe in other texts he declareth that his sauing of his people shall be neither by sword nor by speare Osee. 1.7 but by his owne only hand Ye see then how God
an exhortation And yet for all that it should seeme that Moses exhorteth the people when he saith Let not Gods woord bee vaine towardes you beware that yee receiue it not as a thing of no price nay rather consider what a Maiestie it hath when God appeareth to men by his worde which is his liuely image But in the Hebrewe tongue wherein the Prophet spake it is thus The worde shall not bee vaine towardes you For so is it worde for worde in the Text when he sayeth towardes you he meaneth that in respect of the people the word shall not bee in vaine And this will well bee perceiued by the saying of Esay in his fiue and fiftith Chapter Isa. 55.10 which text is misexpounded likewise But the right expounding of the one will bee a key to open the right vnderstanding of the other It is sayd in Esay my word shall not returne emptie vnto mee but it shall yeeld his fruit there as I send it vnto Some haue thought that our Lord meant there that whensoeuer his worde is preached it shall not bee in vaine but that it shall yeelde profite by giuing fayth to the hearers But the Prophet Esay ment not so by those wordes What did he then Hee confirmed or warranted Gods promises to the intent that men should not doubt of the performance of the thinges contained in them As for example God promiseth vs to prosper vs by his blessing to take vs into his keeping and to defend vs against all the troubles and vexations of the world so that if men persecute vs he will bee as our bucklar if wee bee threatened and assaulted on all sides he will bee our fortresse in time of dearth he will haue a care to feede vs against all the assaultes of Satan hee will gard vs by the power of his holy spirit to be short Gods promises are infinite And yet for all that wee bee so weake hearted that we conceiue not what he saieth but rather wee thinke that wee shall be disappointed if wee trust to his promises There needeth not any thing to tosse vs too and fro for to our seeming all Gods promises are but deceites For this cause he sayeth No like as the Raine falleth not in vaine but moysteneth the earth and the earth being moystened yeeldeth forth hir fruite so as the raine hath as it were a secret vertue to giue nourishment to men therefore like as yee see that in the order of nature the raine ingendreth such a kinde of fruitefulnesse in the earth so assure you your selues that my word shall not bee in vaine but I will make it to yeelde profite that is to say I will perfourme all my promises Therefore bee bold to trust vnto mee that I will performe and bring to passe al that euer I haue spoken by my Prophetes So in this text Moses sayeth The word shall not be voide towards you that is to say so you receiue it thinke not that God will leaue you with your mouthes open like silly hungerstaruen folke so as yee should hang lingering and not knowe what shall become of you for your God will make you to feele by proofe that hee hath not promised you aught in vaine Now when our Lorde speaketh after that manner shall wee cast doubtes yet stil and stand scanning whether his sayings shall be performed or no His worde shall not bee voyde towardes you that is to say ye shall finde the effect thereof and hold ye hardily vnto this that God will worke with such force as yee shall peceyue that when his worde is preached vnto you it is as much as if he himselfe were present to put the thing in proofe and execution which hee hath declared Thus wee see now the meaning of Moses to the intent that the people shoulde take some tast of Gods word and receiue it with all reuerence He telleth them that when God speaketh it is not sound that vanisheth away in the aire but that in that word lyeth and consisteth all our happinesse and chiefe welfare and that wee haue wherewith to content our selues when our Lord vouchsafeth to direct his worde so vnto vs. For why Wee shall not bee foaded with vaine hope but we shall feele in deede how our Lorde meant to trie our faith in such wise for a time as that he wil yet neuerthelesse performe all that euer he hath spoken Now Moses confirmeth this exhortation yet better by this which he addeth It is your life and your welfare by it shall your dayes be prolonged in the land which you goe to possesse Hereby we may easily gather that Moses made not an exhortation to the people to shewe that the woorde is not vaine but rather that he made them a promise that the woorde shoulde haue force and vertue continually as it were without interruption It is your life sayeth he and through the power thereof shall you prolong your dayes Hee sheweth then that vntill such time as our Lorde had giuen his Lawe to the people they were as wretched folke that wist not where to haue any rest no more than all other men vppon the earth True it is that Gods creating of vs and his setting of vs in this world is to the ende wee looke at him put our trust in him and hope for al good thinges at his hand But what We be so earthly that we can by no meanes come nigh him And indeede he is too farre off and though wee thinke vpon him yet vntill he giue vp his word and vtter his fatherly loue towardes vs alas wee must needes euer tremble and bee abashed Let vs marke well then that we shal neuer haue any assurednesse vntill our Lorde haue giuen it vs by his woorde For our lyfe is but a lingering wee bee turmoyled with continuall â—roubles and vnquietnesse and which more is wee must needes finde GOD our deadly enemie vntill he haue taught vs by his word And I pray you can wee haue any sparke of lyfe when we perceiue that God is against vs Now surely men deceiue themselues if they weene to haue Gods fauour vntill they be grounded and setled vppon his woorde And therefore not without cause doeth Moses say that the word is our life For thereby wee bee doone to vnderstande howe wretched our state is vntill our Lorde haue drawen vs to him and communicated himselfe to vs by meanes of his word Nowe when we once knowe that Gods word bringeth vs such benefites to wit that we knowe that God wil be fauourable to vs that he quickeneth vs and that it sheweth vs wherein our ioy and felicitie consisteth wee must knowe also that it serueth vs for a Seale that our Lord will haue vs to take it as a gage as though the thing were done already And therefore whensoeuer God speaketh let vs hold vs to him For hee is no vnsaier as mortall men bee hee is not free of promise and a performer of nothing therefore let vs boldly
respect wherof he saith y t Beniamin shal be Gods derling and that he shall dwell safely by him Soothly it was requisite that the Beniamits at leastwise the faithfull sort of thē should be comforted because there befel horrible enormities so as it might haue seemed that God had appointed that house to bee as a lookingglasse of his wrath At one time all the people of Israel were faine to set themselues against them to roote them out Iudg. 20. And in very deede there was a solemne othe taken to haue slaine them all so as one man of them shoulde not haue beene left aliue and they were driuen to deuise meanes howe to saue fower hundred men which were not in the battell but were by chaunce in a Towne neere by Ye see then how the tribe of Beniamin should haue beene rooted out of the world Now it might seeme that by this meanes Satan had made a breach which God foresawe not before it was come to passe or else that hee had failed of his promise in maintaining the ofspring of Abraham This say I was a great temptation And therefore not without cause doth Moses preuent it and giue a good remedy to such as could patiently beare the punishmēts that God sent vpon them and he saith that yet for all that that tribe should not cease to be beloued of God and to dwell by him in safetie as vnder his hande But wee must note that this profited not al of them in general For the tribe of Beniamin was great Iudg. 20.15 and we see there went a great armie of them to the fielde And needes must it bee that they were of great force when all the people of Israel were faine to go to battell to punish the cursed deede which had bene committed in murthering the Leuites wife Iudg. 19.25 and the abhominable sinne of Sodome which had reigned in the Citie of Gabaa which had beene suffered by all the Beniamits insomuch that to mans seeming God was minded to haue thundred downe vppon them to shewe the like vengeance as he had done afore in Sodome Ghomorre It was not therefore for any small number to haue done this And so wee haue to gather that when God maketh any promise to a Nation a great number of them shal not faile to perish but yet those which call vppon his name purely shal be preserued as it is saide in Ioel Ioel. 2.31 Although there seeme to be some waterfloude to ouerflowe all yet will God finde incomprehensible meanes to drawe his seruantes out of it so as they shall not perish with the multitude And therefore when wee haue any promise let vs bethinke our selues and receiue it with purenesse of faith and then let vs not doubt but it shal be performed But if we thinke that God should be bound vnto vs because we haue heard y e promise and in the meane while bee disordred and carelesse of him so as it may rather seeme that we would haue nothing at all to doe with him surely hee can well shewe himselfe to be faithfull and performe his saying yet wee notwithstanding shall perish so as the same shall stande vs in no steade And indeede we see how God worketh after that manner for the preseruation of the state of his Church He saith generally y t he is our defender yet notwithstāding we see y t the greatest number goes to wrecke and that the number which remaineth is very small Yea but yet doth God continually bring to passe that his Church abydeth vnquenched and that there is still some remnant left according to this saying of Esay Esay 1.9 that he will reserue still some little seede And therefore let vs beware that we be of the seede which God reserueth to himselfe when hee punisheth those which turne away from him notwithstanding that they did erst beare the name and title to bee of his house and in deede God did direct the promises of saluation vnto them but they receiued them not Wherefore let vs take heede that wee run not into disorder with the greater number And it is saide expresly that God will shrowde him dwelling betweene his shoulders Heere Moses sheweth why God will maintaine the tribe of Beniamin which notwithstanding might seeme to be vtterly perished namely for y t he woulde dwel vppon his shoulders For the temple was builded in the tribe of Beniamin Although the kingdome was in the tribe of Iuda and that the kinges house also was set there yet in the parting of their inheritances the mountaine of Sion fell to the lot of the Beniamits God then dwelt vpon his shoulders or betweene his shoulders as if a man should beare some burthen vpon his necke so doeth God declare that Beniamin did partly beare him as I haue tolde you because it was his will to dwell vpon him and to haue his Temple there And he speaketh of his shoulders as in respect of mount Sion And so forasmuch as Beniamin did beare God vpon his shoulders that is to say because the Temple wherein it was Gods will to be serued was builded in the tribe of Beniamin and the people were to assemble on Sion to doe homage vnto God and Beniamin serued to that purpose therefore it is saide that God was after a sort vppon his shoulders That then is the reason why Beniamin was well beloued of God Not that he had any whit deserued it for wherof came it y t God chose mount Sion for his dwelling place Euen of his owne free loue which hee bare to Beniamin So then let vs not dreame that Beniamin preuented Gods grace with any worthinesse but Moses declareth that Gods vttering of his loue and fauour towards the tribe of Beniamin that there should be a manifest recorde and token thereof in the building of the Temple there and that the tribe of Beniamin shoulde euer continue vnder Gods protection are thinges linked together Insomuch that although that tribe seemed to bee left vp to the spoile and that their enemies had gotten the ouerhande of them yet woulde God shewe himselfe pitifull to maintaine them still True it is that in the ende all that Countrie was harryed and wee see howe the Prophet Ieremie saieth thereof Iere. 32.15 that Rachel mourned for her children for Beniamin came of her and sorrowed to see such desolation wast made could not be cōforted because all were destroyed and no tydings coulde bee brought vnto her of any residue that remained but shee sawe that all her bloude was shed whereuppon shee was in anguish and as a woman forlorne Surely Rachel was at that time deade but the Prophet Ieremie speaketh of her in way of a similitude and setteth her as a mother vppon a scaffolde weeping and lamenting to see one cut the throats of all her children Thus ye see what befell but that was an vtter extremitie Yet for all this God ceased not to performe his promise but at
trybe of Nepthalim at leastwise in comparison of the other trybes Not that that countrey also was not wasted in the ende because of the vnthankfulnes of the people But God sheweth here that whereas hee intended to stablish the people of Israel hee would giue vnto euery of them his portion the blessings which hee woulde bestowe vppon them should be diuers accordingly as we know well that hee dealeth not alike with all men no not euen with his owne children whome hee hath chosen Albeit that hee loue them all and be father in common to them all yet doeth hee handle them diuersly After the same sort was it with this people Here then wee see as in a mirrour that God is not bounde to gouerne his Church after such a sort that euery faithfull man shoulde haue the same thing that the others haue For God knoweth what is meete for vs. One is handled after one fashion and another after another And doth God sayth some man take pleasure in such varietie For hee knoweth that those things are for our behoofe Although wee knewe none other reason euen this were sufficient that he doeth not any thing but with perfect righteousnes wisedome and that ought to content vs. But we see moreouer and finde it prooued to vs by experience that it is not good that all men should be dealt withal alike And why For we haue diuerse dispositions diuerse complexions al meÌ„ are not to be fed with one kind of meate nor all diseases to be cured with one medicine God therefore vseth diuersitie of dealings towardes vs after as hee perceiueth it expedient for vs And that is the cause why I sayd that the whole summe of Gods blessings is a mirror vnto vs to shewe vs that hee so distributeth his gracious giftes vnto his Church as that euerie man hath his measure and qualitie and yet notwithstanding that howsoeuer wee fare wee must with all humilitie giue thankes vnto GOD for that it pleaseth him to bee our father assuring our selues that although he giue vs not all that our flesh craueth yet will he succour vs at our need and turne our sorrowes to good making them to serue to our saluation But it behooueth vs to marke well the word that is set downe heere by Moses where he sayeth that Nephthalim shall haue his fill of Gods fauor and that he shal be replenished with his blessing This word Blesse as wee knowe is taken diuers wayes in the holy Scripture Sometime it is taken for praying As when wee blesse one another it is as much to say as wee wish well one to another And when it is attributed vnto God it is also taken for benefiting or dooing good For when God sayeth the worde the deede goeth ioyntly therewith God then needeth not to wish vs any good if hee doo but say that hee will doe vs good wee shal haue our fill thereof and whatsoeuer is expedient for our saluation Nowe then Gods blessing is a testimonie and effect of the free fauour good will and loue which hee beareth towardes vs. But yet this free loue of God is as the fountayne and then his blessing is as the Conduit pype Therefore whensoeuer wee receiue any good or prosperitie let vs assure our selues that it commeth of Gods blessing of vs that is to saye of his vttering of his fauour towardes vs but yet must wee euer resort to that free loue of his when so euer wee bee so blessed at his hande For hee would giue vs no show of his fatherly goodnes if he had not receiued vs alreadie for his children And that is the cause why he dealeth so gently and kindly with vs. Moses then hath kept here a verie good order in saying that Nephthaly should haue his fill of Gods fauour and be replenished with his blessing Hee setteth downe Fauour in the first place for as I saide that is the very welspring and afterward he addeth the blessing which proceedeth thereof that is to saye the record which God yeldeth by effect that he loueth vs and that hee hath adopted vs for his children in respect whereof hee vouchsafeth to powre out vpon vs all the stores treasures of his goodnes Now haue wee a good lesson to gather vpon this text which is that if wee bee desirous of prosperitie wee must seeke it at Gods hand not do as they do which wish ynough but in the meane whyle cannot lift vp their hearts to call vppon God Looke vppon the wishes of this world how they flee in the aire euery man coueteth whatsoeuer most liketh his flesh there is no ende of wishing with I woulde I woulde And whereas men speake after that fashion yet shall yee scarse finde one among a hundred which directeth himselfe to God to say Lorde thou knowest what is meete for mee vouchesafe I beseech thee to sende it mee Forasmuch then as men are so gadding and that their nature leadeth them but to flickering in the aire after their wishes and in the meane while they occupie not themselues in prayer and supplication therefore it behooueth vs to marke well the texts where it is shewed vs that all prosperitie commeth of God And moreouer we must vnderstand that when God vttereth his fauour in that wise it is because that hee of his owne free goodnes hath vouchsafed to loue vs so as we must not seek the cause therof in our selues as though we had preuented God or as though wee had gotten aught by our owne desertes but wee must vnderstande that God is fauourable vnto vs because hee hath loued vs notwithstanding that wee were vnworthie of it Thus yee see then that from the conduit-pype whereat wee drinke wee must goe vp to the fountaiâ—e and to the springs head that is to wit to Gods free goodnes which is highest in degree as the onely cause of all the benefites which wee receiue at his hand Nowe last of all it is sayde of Nephthaly that hee shall possesse the South and the West that is to say the Sea for so doeth the speach import Wherein Moses prophesieth againe of the state of that trybe And let vs alwayes beare in mynde howe it is God that speaketh these things to shewe that hee hath a care of that people And that people was as a Mirrour of the Church yea and in olde time it was the Church in whose roome wee bee nowe succeeded Wherefore let vs assure our selues that GOD will alwayes haue a fatherly care of vs. And although hee gouerne all the nations of the worlde in generall by his prouidence yet is hee neerer vnto vs and that shal wee feele in that wee shal bee vnder his direction and that hee will so maintaine vs as wee shall knowe that nothing happeneth vnto vs by his will Luke 12.7 in so much that one hayre shall not fall from our head but by his appoyntment In the ende hee concludeth with Aser True it is that Iacob in his
blessing of Aser Gen 49.20 sayeth that hee shall haue a country that is fruitfull of corne Here it is sayd that hee shal be honoured for his children and that hee shal bee acceptable to his brethren Wee see then howe God hath distributed to euery of them according to his owne will and therewithall that it was not lawfull for any of the trybes to murmure against him but that it behooued all of them to bee contented that euery of them shoulde receiue the portion that was giuen him And againe that all of them shoulde thinke thus with them selues Wee haue all one GOD and one father although hee deale dyuersly with vs as touching our bodyes yet will hee haue vs to abyde all fast knit togither as whome hee hath called all to one selfe same inheritance Lo what wee haue in effect to beare in mynd But here is no mention made of the trybe of Simeon It is alledged that they were ydolaters And what else were all the other trybes also Wee knowe that all the Israelites were alienated from God they were all backslyders all the whole countrey was infected with abhomination and in the ende the very trybe of Iuda was corrupted It was meete then that all should be buryed Deut. 33.8 Gen. 34.25 Others say that Simeon was companion to Leuy and therefore that Moses had already repaired that which had beene spoken against Leuie and Simeon which ought to suffise and that God gaue him no peculiar blessing because of the cruell deede which they had committed togither but that it was ynough for him that hee was comforted in the person of Leuye Howbeit we haue not a better or a more likely coniecture than this that although Simeon was then accounted as of the body of that people yet God gaue him no seuerall blessâ—ng but left him to languish and yet notwithstanding that hee was not destitute of all comfort forasmuch as hee knew y t his fault was forgiuen him Deut. 33.8 as we haue seene afore In likewise our Lorde doeth sometime giue an incling of his fauour though somewhat dimly so as we be not named nor haue y e thing so cleare as we could wel find in our harts to haue it but our Lord maketh vs as it were to licke vp his grace like poore hungry soules wee shall haue some darke promises and wee shall finde them very leane but yet howsoeuer wee fare wee must vnderstande that wee must not bee out of heart Therefore when our Lorde sheweth not his goodnes so largely as we would desire wee must fall to the examining of our faults whereby it is possible that wee haue prouoked him in such sort that wee bee vnwoorthie to haue him returne vnto vs out of hande but hee is fayne to deale with vs as a father that will shewe some signe of displeasure to his childe insomuch that although hee say well I forgiue thee yet will he not take home his chyld to him to make him a cockeney in his house he will not say vnto him I wil take thee home but he will say I will not vtterly disclaim him I will take him stil as one of my houshold and yet for all this the chyld shall daunce attendance he shall see his fathers countenance very strange towards him so as he shall dwell still in dout and in suspence Euen so was it betweene Simeon and God Our Lord shewed not openly vnto him that hee was mynded to receiue him but yet for all that he did not in the meane while vtterly cast him off Although he gaue him not such warrant as was requisite to shewe that he would admit him to mercy yet as we haue seene afore he might perceiue by the blessing which belonged to them both and was as it were common to them both because it was vttered in common by the mouth of the Patriark Iacob Gen. 49.5 that God did not banish him altogither out of his house Deut. 33.8 Howsoeuer the case stand wee see that to reioyce in God to receiue his gracious giftes in such sort as we may haue our mouthes always open to glorifie god and also to bee disposed thereunto all our life long it behooueth vs to behold heere as in a mirrour that seeing God is our father and that we be partakers of the adoption which is made in our Lorde Iesus Christ by whome hee hath drawen vs out of the destruction and gulfe wherein wee were plunged and hath receiued chosen vs to be of his flocke the same ought to suffise vs and to make vs to call vpon him to beare the afflictions patiently which he sendeth vs and to learne also to giue him thankes for his mainteining of vs in this mortall life not to be so grosse in gobbling vp his benefites as not to consider that hee continually giueth vs some taste of his goodnes and fatherly loue towards vs. Therefore let vs haue the skill to apply all these things to our profite that wee may be more and more confirmed in beliefe of the immortall inheritance whereunto wee bee inuited Now let vs fall downe before the maiestie of our good God with acknowledgement of our faults praying him so to refourme vs as wee may not be sotted in our wicked lustes affections nor Satan so bewitch vs with the pleasures of this world that wee should bee estranged from our God but that seeing he hath once vouchsafed to call vs to the knowledge of his trueth and that his whole seeking is to drawe vs vnto himselfe we on our side may come vnto him and euery of vs so do his indeuer as our liues may be dedicated to his honor and men may knowe that he reigneth among vs in verie deede and that wee shoote at none other mark but to frame our selues in all pointes and all respects according to his lawes holy ordinances That it may please him to grant this grace not only to vs but also to all people nations of the earth c. On Munday the xiij of Iuly 1556. The CXCVIII. Sermon which is the eighth vpon the xxxiij Chapter 26 There is none like the God of Israel who rideth vpon the heauens to help thee and whose glorie is in the clowdes 27 Thy dwelling place is the Euerlasting God vnder his armes shalt thou be for euer He will put thine enemies to flight before thee say destroy them 28 Israel shall dwell in safetie alone The eye of Iacob shall dwel vpon a land of corne and wine and his heauens shall drop dewes WE can welynough confesse in one worde the greatnesse and highnesse of God but yet yee shal scarcely find one man of a hundred which yeldeâ—h vnto God that which belongeth vnto him For euery man will needes haue his share of it as though it were a bootie or a pray For proofe whereof who is hee that presumeth not eyther vpon his owne vertue or vpon his riches or vpon his courage
184. a 40.50 The thing wherein God will trie mens Humilitie 81. b 30 With what Humilitie God will haue vs receiue his worde c. 56. a 10. Looke Lowlinesse and Meekenesse Husband How the Husband in forsworne both to God and his wife 225. a 10 Husbands Large doctrine for Husbands to marke and consider touching their wiues 750. b all 751. a all b all 837. a 20.30.40.50.60 That Husbands are to be punished by Gods law for slandering their wiues wrongfully 785. b all and all the 128. sermon Looke Maried Hypocrisie The Hypocrisie of the Iewes in the outward obseruing of the lawe 472. b 60. and that it is rooted in mans nature 473. a 10 The notable Hypocrisie of the Papists declared 380. a 40.50.60 How our prayer turneth to Hypocrisie 98. b 20 A derectioÌ„ of y e Hypocrisie of y e Scribes and Pharises of Monkes and Friers 784. a 40.50 b 10 A note of too too grosse Hypocrisie 285. a 20 The most abhominable Hypocrisie of men noted in their countefeit seruing of God 631. all Howe God hath discouered Hypocrisie and hypocrites 532. a 60. b all Hypocrites Of certaine Hypocrites of their pretended holinesse and cyseruice 434. b 20.30.368 b 20 The surmises of Hypocrits taking leaue to do euill 43. b 10 A notable mark to discerne Hypocrites 32. b 40.50.150 a 40 Hypocrits pretend to haue some loue of God what loue that 1.191 b 20.30 The reiecting of Hypocrits when they crie to God is no counterworking against his promise 59. a 30. Hypocrites and howe they serue God 911. a 50.60.191 b 20.30.300 b 20.30.493 b 30.40.202 a 30.631 a 20.30 I. IACOB The miserable life of Iacob in respect of the happie life of Esau. 809. b all the blessings which he gaue his children 1184. b 20.30.40 the reuelation giuen to him in Bethell 1216. a 40.50.60 his seruice for his two wiues Lea and Rachell 895. a 60. he is banished out of his fathers house and persecuted 895. a 50. 60. b all howe he was a Sâ—rian being a Chananite borne 895. a 50.60 Idle A reason why God will not haue vs to be Idle and at ease in this life 35. b 20.30 Idlenesse An opinion in poperie that God is worshipped and serued with Idlenesse 105. a 60. b 10. Looke Ease and Rest Idole Of the Idole of Beel phegor and what it signifieth 117. b 20.109 a 10 A supposed speech of Horace applyed to an Idole 136. a 20.30 If we take not Christ for our God wee haue nothing else but an Idole as for example 1137. b 20.30 Looke Image Idols The heynous offence of such as make Idols and that such are accursed by common consent 927. al. The Iewes commanded to burne all what so euer had serued about Idols and howe 342. a 50.60 b 10.492 b 10 God meant to trie the zeale of the Iewes by coÌ„manding them to make cleane riddaunce of Idoles 310. a 20 Two reasons why God commaunded the Iewes to breake downe the heathen mens altars and to destroy their Idols 309. b 50.60 310. a 20. c. When men take vpon them to worship GOD without knowing him they worshippe Idols 269. a 10.20.30.40 God will not bee matched with Idols 272. a 60. b 10.285 a 20.30 That betweene the Idols of the heathen and ours there is no difference 117. b 20.30 Howe men doe marre themselues when they fall to making of Idols this place would be well reade 392. a 50. b all Why for what cause it is meete that all Idols should down among vs. 185. a 60.310 b all In what respectes wee set vp our selues as Idols in Gods steede 166. b 10 The prophet Esaie in the person of all the faithfull defieth Idols with their abuses 146. a 60 Idols be a schoole of lies 136. b 40 The Papistes haue made Idols of all thinges yea euen of the sacraments 138. b 30.40 All the doctrine of Idols is meere falshoode sayth Ieremie 137. a 10 That the putting away of Idols is not all that we haue to doe but a further matter is required looke what 493. a 20 The cause why men made puppets and Idols to represent God by 509. b 20 30 What we haue to learne in that it is sâ—ide The verie remembrance of Idols must be rooted out 491. a 10. c. What villanie is doone to God so long as Idols haue their vse 490. b 40 Moses speaketh expresly of the vanitie of Idols and why 153. b 50 In what taking the Iewes were when they were in loue with their Idols 154. b 10.20.30.40 The answere of the heathen beeing asked by what warrant they worshipped their Idols 161. b 60 Idols of what stuffe soeuer they bee made be al of them corruptible creatures 153. b 60 Of the Idols of the Papistes and of the heathen and howe deuoutly they deemed of them 1043. a 10.20 and how homely they handle them 1164 b 50.60 That such as worshippe Idols by compulsion do offende God 983. b 20.30.40.50 Of swearing by the name of Idols 286. a 10.20 The fathers of old time despised Idols and all those that worshipped them 102. b 10 We must not doe to God as the heathen haue done to their Idols looke howe that was 523. a 10.20.30.40 Whome the papistes take to be Idols and whome not 1238. a 50.60 b 10 Howe men seemed to serue God and yet for all that worshipped Idols 101. b 30.40 Looke Images Idolaters In what cases men are counted Idolaters 1137. a 60. b 10 Idolaters themselues will oftentimes through desperation defie their own Idols 1164. b 50. they are compared vnto harlots 1164. a 30.40.50 they thinke not that they doe ill when they bring their owne pelting trash vnto God 1035. a 40.50.60 That we haue all beene Idolaters and howe 633. b 30 What order is established by Gods worde for punishing of Idolaters 633. all 636. a 10.189 a 60. b 10 An answere to a replie y t if all Idolaters should be punished we should all die and what Idolaters are to bee punished 634. a 10.20.30.40 What we haue to learne if we be mingled with Idolaters c. 178. a 10. 492. b 10.20.30 Idolaters are not so fickle as those that haue beene duelie instructed in the pure word of God 148. b 40 Howe ill God can away with Idolaters 343. a 10 In what cases wee be Idolaters though we haue no images either grauen or molten 149. a 40 The beastlines of Idolaters in their superstitions noted 444. b 20.30.40.50 They that sweare by creatures are Idolaters 195. b 30 Of such as hauing once knowen Gods truth do fall to mingling themselues againe with Idolaters 312. b 40 Idolatrie The danger of Idolatrie if it shoulde be let alone vnpunished 732. b all All furtherances of Idolatrie must bee shunned 344. a 10.20.30 Of the repentance of such as for a time had beene deceiued by Idolatrie 634 b 10 The mischiefe that coÌ„meth by bearing with Idolatrie and superstition
273. a 40 Howe Gods Loue must gouerne vs. 273 a 10 The meaning of S. Paul that Loue seeketh not his owne 582. a 10 A true mirror where we may beholde whether wee Loue our God or not 1067 b 30.40 274. a 60. b 10. The cause of our election is the Loue of God 314. b all 166. b 10.20 The meaning of the scripture when it speaketh of Gods Loue. 166. b 20. Whence it commeth y t men are inquisitiue why God doeth Loue some more than othersome 167. b 10.20 The Loue of God most amplie declared set foorth 167. a 10.20 The purpose and intent of God in not shewing his Loue to all alike 166. b 50 A pithie and effectuall reason to moue vs to mutuall Loue kindness 210. a 20.30.40.50.60 We be vtterlie vnexcusable if wee doe not Loue God 186. a 10.28 What is required in vs if wee will Loue God 192. a 30 Of some which neuer wist what it is to Loue God and how God punisheth their vnkindnes 532. a 60. b 10.20 Hypocrites haue a bastardly seede of Gods Loue in them 191. b. 20.30 The surpassing Loue of God expressed by similitudes 1121. a b all 142 b 10.40 b 50 Such as Loue God shal not loue him without profit 1067. b 40.50 A speciall triall that God vseth whether we Loue him or no. 531. a b all and 532. a all 540. b 20.30.40.50 God witnesseth his Loue towardes vs in matching our saluation with his owne glorie 536. b 50 The Loue of God effectuallie set foorth 172. b 10 The records of Gods Loue which hee giueth vs aboue and beneath 186. a 50 Wee neuer knowe what it is to keepe Gods Lawe c. vnlesse we begin at Loue. 192. a 10.20 It cannot be wel discerned in this world whō God doeth Loue and why 987 b 60. 988. a all A generall Loue of God extended to al men 167. a 30 A speciall Loue of God for those to whome the gospell is preached 167. a 40 Three degrees of the Loue that God hath shewed vs in Iesus Christ. 167. a 10.20.30 and 168. a 30 What Loue wee ought to beare to our Lorde God when he hath once vttered him selfe vnto vs. 541. b 40.50 We cannot Loue God without his iustice 320. b 10 The continuance of Gods fauour and Loue is for euer 86. b 10.20 In what respects we should perceiue the Loue of God plainelie 105. a 10 God diuerse times hideth the signes of his Loue frō vs. 51. a 10 The Loue of god cannot be in vs vntil wee haue tasted of his goodnesse 192. a 30 God requireth no more at our handes but that wee shoulde Loue him Looke well on that point 433. a and b all 434. a 10. 435. b all 272. b all What we haue to learne in that mention is made of obediēce after Loue. 468. b 30.40 God will not haue vs to Loue him as our fellowe howe then 275. a 10.20.30 The true performance of the lawe beginneth at the Loue of God 455. a all Of the free Loue of God wherewith he loued the Iewes c. 439. a 10.20 It is not possible for vs to feare God vnlesse we Loue him 435. a 10.20 Howe these words Loue couereth the multitude of sinnes is meant 237. a 50.60 c Why it is no harde or cumbersome matter to Loue one an other 232. a 10 Of this worde Loue due vnto God frō vs and what the same importeth 435. a 10.20.30 In what respect God doeth Loue vs much rather nowe that wee are reconciled vnto him 326. b 30 That we are bounde to Loue God and whence the let of not doing so doth spring hereupon dependeth notable doctrine 273. b 10. c. Howe the Iewes vnderstoode these wordes Thou shalt Loue God with all thy soule minde and strength 272. b 10.20.30 There ought to be a kinde of brotherlie Loue among vs and why 62. a 40 50.68 a all Gods Loue testified by his speeches vttered as it were with certaine passions 1149. a 40.50.60 c. How the Loue of our selues doth blind vs. 350. a 20 Lowlinesse There is none other meane to serue God than with lowlinesse 210. a 40 Of the right Lowlinesse which God commaundeth vs. 417. a 20.30 A definition or description of Lowlinesse 376. a 40 Forceable reasons to draw vs to meeknesse and Lowlinesse 365. a 30.40 b 10.20 True obedience must beginne at Lowlinesse 217. b 10 With what Lowlinesse and reuerence we shoulde walke before God 115. b 40 Humilitie and Lowlinesse is the knot wherewith God will haue vs knit together 13. b 10 The meanes that God vseth to drawe vs to Lowlinesse 366. b 10.20 The Lowlinesse of Moses in not thinking scorne of the counsell of a man not so excellent as himselfe 13. a 30. and why hee submitted himselfe thereto ibidem a 40 Not without cause are Lowlinesse and meekenes fathered vpon Gods holie spirite 363. a 30 Mildnesse and Lowlinesse required in ministers and preachers 22. a 50 With what reuerence and Lowlinesse wee must receiue Gods goodnesse 152. b 10. Looke Humilitie Lust. Whether euill Lust bee imputed for sinne to the faithfull 246. a 30.40 The Papistes saie that to bee prouoked with Lust is no sinne 242. b 50.60 243. a 10 What we haue to doe when wee perceiue anie euill Lust rising in vs. 244. a 60. b 10 Lust sometimes betokeneth the wil in man Read howe 242. a 10 Two kindes of couetousnesse or Lust. 242. a 10.20 Vnto what affections men restrain this word Lust. 242. b 50 Of the Lust of the Israelites for flesh Garlike and Onions in the wildernesse 410. b 20.30 Why when wee Lust after anie thing our fleshe shoulde not ouermaister vs. 411. a 10 Of Ciberoth Thauah the graues of Lust and why that place was so named 407. b 40.50.60 Looke Fleshe and Desire Lustes Of bridling our Lustes and howe wee offende in giuing them their scope 781. b all 782. al. 115. b 30. 617. b 40.50 747. b 40.50.60 748. a 60. 341. a 20.30 105. b 20.30 Wee be wedded to our owne Lustes how 74. a 10.20 What it is that ought is able to rule and maister our Lustes 73. b 40 Of maintaining our Lustes and in what case they bee that are subdued of them 1036. b 20. c The Lustes of men compared to men surfeited with drinke 1036. a 50.60 Howe Lustes of diuerse sortes do concurre together in men 1036. a 10 Whence it commeth that men are so uch caried away with their Lustes 1020. a 50.60 b 10 Why God after hee had condemned wicked intentes proceedeth to the condemning of euill Lustes too 244. a 30.40 c. All wicked Lustes forbidden vnder the name of whoredome 241. b 50 It is no easie matter to winde ourselues frō our wicked Lustes 203. b 10 Howe the faithfull doe shewe that gods spirite reigneth in them by beating backe
in saying it is the loue of God For it is not ynough for vs to knowe that God hath chosen vs to himselfe but we must also know what it is that moued him thereto and how he was induced thervnto Did hee seeke the cause of it out of himselfe No but his owne loue was the cause that he chose vs. Nowe when the scripture speaketh of Gods loue it meaneth that free fauor which he beareth towards vs so as he respecteth not our persons nor seruices nor aught else that wee can bring Sith it is so let vs consider here Gods goodnes two wayes For first of al when we haue his Gospel preached among vs and his Sacraments whereby he gathereth vs as it were into his fold and sheweth himselfe to be our shepherd it is say I a choosing of vs for the which wee be greatly bounde vnto him in so much that our maliciousnesse must needes be cast in our teeth and bee called to account to receiue horrible veÌ„geance if we make no reckening of so great a grace as he hath bestowed vpon vs. Therefore let vs make much of the benefite that we inioy Deâ—â— â—â— that is to wit of Gods gathering vs heere together in his name to bee as his houshold folke But there is yet a seconde choosing which is when euerie of vs perceiueth that God hath inlightened him by his holie spirit and made vs to tast his worde so as wee sticke to it by fait and that hee hath graffed vs into the bodie of Iesus Christ Rom. â—â— Eph. 5â— to the ende we shoulde bee taken held for members of him which thing wee must vnderstand commeth not of our selues nor of our owne power but of Gods will which vouchsafed to marke vs out And why Let vs not make long circuits to finde some reason in our selues but let vs holde vs contented with the free loue of our God for hee is not bounde to any man Hee might destroye all mankinde by his iustice but yet for all that he hath pitie vpon vs. And wheras he pitieth not all alike but letteth whom hee list alone therein he intendeth to giue the greater shewe of his goodnesse as I haue said alredy to the ende that wee shoulde compare our selues with others and say Wherfore am I one of gods elect wherefore hath God chosen mee to himselfe I shoulde haue beene as other men are if God had not reached me his hand And what moued him to do it His owne meere goodnesse This comparison then must induce vs to glorifie our God when we see that he hath stretched out his mighty arme ouer vs. And so we see that that doctrine was not vttered onely for the instruction of the people of old time but that the same is common to vs also at this day Remember saith Moses that thy God hath chosen thee And why Because hee loued thy fathers And the same also is the cause why that in that high and excellent redemption which was made by our Lorde Iesus Christ the scripture sendeth vs to the loue of God for that is the onely welspring God so loued the worlde that hee spared not his onely sonne Iohn 3.16 What is the cause then that Iesus Christ is come to bee our Sauiour What is the cause that the saluation which he purchased for vs is preached nowadayes vnto vs What is the verie cause that faith is giuen vs and that God inlighteneth vs by his holy spirit We must alwayes resort to this grounde that it is because God loued vs. It is true that Saint Iohn saith generally that hee loued the worlde And why For Iesus Christ offereth himselfe generally to all men without exception to be their redeemer It is saide afterwarde in the couenant that God loued the world when he sent his only sonne but he loued vs vs I say which haue beene taught by his Gospel because he gathereth vs to him And the faithful that are inlightened by the holy Ghost Eph 1.9 Rom. 8.16 Gal. 4.6 Eph. 13.14 haue yet a thirde vse of Gods loue in that he reueileth himself more familiarly to theÌ„ and sealeth vp his fatherly adoption by his holy spirit and ingraueth it in their hearts Now then let vs in al cases learn to know this loue of God when we be once come to it let vs goe no further Thus we see three degrees of the loue that god hath shewed vs in our Lord Iesus Christ. The first is in respect of the redemption that was purchased in the person of him that gaue himselfe to death for vs Gal. 3.13 and became accursed to reconcile vs to God his father That is the first degree of loue which extendeth to al men inasmuch as Iesus Christ reacheth out his armes to call and allure all men both great and small and to win them to him But there is a speciall loue for those to whom the gospel is preached which is y t God testifieth vnto them that he wil make them partakers of y e benefite that was purchased for them by the death and passion of his sonne And forasmuch as we be of that number therefore are we dubble bound alreadie to our God here are two bonds which hold vs as it were strait tyed vnto him Now let vs come to the third bonde which dependeth vpon the thirde loue that God sheweth vs which is that he not only causeth the gospel to be preached vnto vs but also maketh vs to feel the power therof so as we know him to be our father sauiour not douting but that our sins are forgiuen vs for our Lord Iesus Christes sake who bringeth vs the gift of the holy Ghost to reforme vs after his owne image When as God doth so imprint in our harts the doctrine that is preached vnto vs by the mouthes of men let vs vnderstand that he sheweth vs a third loue True it is that to speake properly God hath not diuers affections wee must not imagine so but I handle these matters according to our capacitie and wee must consider of Gods loue according to our slendernesse because wee cannot attaine to his high maiestie as is said afore and therfore euen he himselfe also vttereth himselfe to vs according to our abilitie And so wee see now that Gods loue is vttered and shewed vnto vs euidently three wayes in our Lorde Iesus Christe Col. 3.10 the cheefe whereof are when wee haue the gospell preached and that faith is added vnto it therewithall And as I saide when wee once haue this free loue of God we must goe no further For we see what hath happened to all such as haue not held themselues in such sobernesse And surely when men are inquisitiue why God loueth some more than othersome it proceedeth of a certain pride and spyte in that they cannot abide that the whole praise of their saluation should rest in god alone Men seeke alwayes to challenge somwhat to themselues And therefore
vs to the intent y t wee shoulde loue him againe His meaning is y t we should followe him the same way that he hath led vs afore But now it is certaine y t although God require nothing of vs but to haue the reuerence y t hee deserueth yet can we not serue him honour him vntil he haue reformed our harts And therby it appeareth what frowardnesse there is in all men by originall sinne Behold God commandeth vs but to loue him to yeeld him honor that is all y t is conteined in his lawe And yet we come all of vs so farre short of the perfect performāce of the thing y t is commanded that we cannot so much as thinke a good thought but we indeuer by all meanes possible to withstande whatsoeuer God commandeth Therefore let vs learne to be abashed ashamed of the crabbednes of our nature seeing we be so wayward as to striue against our God his righteousnes yea euen though y e things that he requireth be more than rightfull And so ye see what we haue to marke when wee feele such a law in our selues Rom. 7.23 contrary to y e lawe y t God hath giuen vs. And hereby wee be warned that it is in vaine for men to make protestation as a number doe which go about to excuse themselues y t they can not giue themselues to God because of y e weaknes sinfulnes of their nature Verily as who would say that the euil which is in vs shold serue vs for our defence Were not that a mocking of God Shal a man be acquit at his iudges hand by confessing himself to be giltie But here it is shewed vs that al y e hardnes that we haue in vs to obey God yea euen though it be impossible for vs to moue forward to the performance of the least commandement of the lawe will not serue to iustifie vs. Why so Let a man looke well to it he shal find that the fault is not in the lawe for it requireth no more but that wee shoulde serue our God therewithal loue him by yelding him his dew reuerence and what is it to do that let vs knowe therfore that the whole fault is in our selues y t we obey not our God that although we haue no power at all to performe our duetie yet doth not that discharge vs seeing that God demādeth nothing but y t which is right reasō By the way we must call to minde what hath beene declared heretofore Deut. 6. ◠namely that as concerning this text where Moses sheweth y e meane how to fulfill the law aright it is not meant that we must but onely haue our eyes hands feete well ruled but that wee must begin at the reformation of our harts Thou shalt loue thy God sayeth he serue him And howe With all thy soule with all thy heart Then let vs learne y t if we do the things by compulsion which are cōmanded vs it is nothing woorth we may not thinke that it shall passe in account And in deed there are diuers that beare countenance faire ynough afore men so as they cannot be accused of theft murther or whoredome but in y e meane while they be full of wicked lustes so as they bee readie to burst with them it is a corsie to them to obey God neither finde they any taste in his commandements And therfore al is but hypocrisie all is but a faire pretence shewe to the worldward to be short all is but vanitie and leazing till the heart be wonne vnto God vntill we be fully minded bent to do as God cōmandeth vs. That say I is the ende that wee must beginne at if we will accomplish the lawe throughly Wherefore let vs not beguile our selues any more as the hypocrites do with desire that men only should be contented Let vs vnderstand y t we haue to do w t the heauēly Iudge who admitteth no eyeseruice Ier. 5. ◠but looketh to the trueth of y e heart Therfore let vs giue our selues to God with hartie affection not content our selues so with y e outward workes y t the intent of doing wel shold not also be groūded in our harts Besides this Moses telleth vs y t God will not only be serued honored but also loued And here are three words the one is Loue the other is Reuerence the third is Seruice Now as touching Reuerence or Feare for he vseth the same term of feare it is not a slauish fearefulnes but it is y e seruiceablenes honor which we yeld vnto god in submitting our selues vnto him because we be throughly persuaded that forasmuch as he hath all soueraintie ouer vs it is good reason that we should be subiect vnto him First formost therfore let vs consider that although God had not spoken to vs to persuade vs to this reuerence surely euen nature sheweth it vs sufficiently and it is welynough proued vnto vs in our selues For although it were neuer told vs that the lewdnes of men is such as they seeke nothing else but to turne away from God to become beastlike by al meanes they can deuise yea euen wittingly wilfully yet our heads harts are stuffed so full of that lesson as we cānot be ignorant of it And therfore it standeth vs greatly in hand to beare in mind what this word reuerēce or feare importeth that is to wit that God ought to be honored of all his creatures that seeing we be his wee ought to offer our selues to be subiect to him Also it importeth that when we thinke vpon God wee should hallowe his name that is to say not imagine any thing of him to the derogation of his glorie but yeeld honor to his righteousnes wisdome power This is the first point which Moses setteth downe here cōcerning obedience and the right obseruing of the Lawe Now this reuerence requireth also loue For God wil bee honored with harty affection If we reuerence his maiestie yet stand in feare of it so as it is a terror to vs then would wee wish that there were no God at all and wee coulde fynd in our heartes to plucke him out of his seate if it were possible As many as woorship God vppon no further grounde but for that they are sure they cannot scape his hād because they know him to be their maker those say I being not touched with any free loue wil shunne God and when they heare any speaking of him it grieueth them insomuch that if it were in their choyce power they woulde plucke him out of his seat if they could as I said afore So then it is not possible for vs to feare God I meane to yeelde him right reuerence so as we beare a hartie god will to him haue a feeling of his goodnes towards vs y t he is the place where we must seeke
al our welfare vnlesse we loue him Therefore if wee haue not this loue there wil be no reuerence at all Wherfore let vs learne y t God requireth free-will offerings that is to say that our offering of our selues vnto him should not be of force or cōstraint but with such deuotion as wee should bee desirous to serue him as we might protest with Dauid Psal. 19.11 not onely that wee set more store by his law than by gold siluer but also that it is more sweete pleasant to vs than honie Thus ye see what the second worde Loue importeth The third worde is Seruice For if wee make pretence to worship God with ceremonies and gewgawes as they say in y e mean while do him no true seruice in deede is it not a mocking of him If men beare folkes in hande y t their intent is to honor God that they loue him submit themselues to him in the meane season make but a flim flam of it when God setteth forth his commandements vnto them what a presumptuousnes were that And likewise what a matter were it if they should shewe no proofe wherby a man might perceiue y t his loue which he speaketh of here is rooted in their heart Then let vs learne y t we must shewe by our deedes that wee loue feare God And what are the doings that must beare witnesse therof Euen our seruing of him y t is to wit when we play not the loose colts by taking leaue to do euery man after his owne lust liking but suffer God to ouerrule vs so as our whole desire be that he should hold y e raines of the bridle we yeld euery way vnder his hād to turne to fro according to his good wil. And so we see y t the way whereby wee must shewe our selues to loue God is by our seruing of him Howbeit forasmuch as men are giuen to deuise seruices of their own brain do make boast that they glorifie God when they haue followed their owne foolish inuentions Moses rebuketh this ouerboldnesse of men and this curiositie of theirs telling them that the seruice of God cōsisteth in keeping the commandements ordinances which he deliuereth to them in the name of God Now then we see here that our Lorde hath cut off all our fond inuentions y t we should not imagine to serue him any more after our owne fancie For why He will haue obedience hee esteemeth more of that than of al the sacrifices in y e world 1. Sa. 15.22 Had this point beene wel obserued there would not be such disputing as is seene nowadayes among such as beare the name of Christians For the Papists may good cheape say that a mā may fulfil the law of God And why Because they neuer wist what end or what mark God aymed at They think it ynough for a man to be able to discharge himself to y e worldward so they make God like a litle babe by reason wherof they say it is a blasphemie to saye that wee cannot perfourme the law For they neuer came to the trial of it The despisers of God stepforth here say that the lawe is easie when as notwithstanding they neuer put so much as their little finger towards the doing of it But when we haue well weyed the things that are conteyned here wee shal finde that it is not so easie a matter Againe if we compare the law with our own frowardnes we shal find that the law were easie ynough of it self if we were as wel disposed as we ought to be But we come farre short of being Angels wee had neede of an angelical nature to the obeying of Gods law For it draweth vs from the world and leadeth vs vp to heauen and we go y e cleane contrarie way Againe when the seruing of god commeth in question it wil not suffice vs to play the hypocrites to say wel this or that is to be done in the meane while to ouerhip y e chiefe point but when it is said that wee must loue our GOD with all our hearte wee come to the wel head and to the verie roote which is that GOD requireth such a soundenesse as not onely wee should doe whatsoeuer hee cōmandeth vs but also haue a pleasure in it so as our chiefe delight should be therin and when we see an agreeablenes betwene God our affections we should be gladder therof than if wee had obtained all our fleshly desires likings Againe men should not be doutfull of the meanes howe to serue God as wee see the worlde hath alwayes beene by swaruing from the rule that is contained in Gods worde What is it that is termed Gods seruice in the Popedome nowadayes but fansies that men haue deuised without any reason And no maruel For to their seeming Gods law was of no great importance neither did they busie their heads greatly about it And therefore needs must they inuent a great number of other small trifles But they that giue them selues to Gods lawe doe see there is cause for them to saye thus Alas although I take neuer so much paine yet can I not compasse it but alwayes I come short of my wayes ende Nay which more is all my inforcing of my selfe is in vaine in so much that if my God were not mercifull to mee to giue me power strength I shoulde goe cleane backewarde and contrarie to his will As for the Papists they had no regard of this but inuented a sorte of gewgawes to serue God withall as setting vp of candles before puppets gadding on pilgrimage hearing of masses taking of holy water and all the rest of their pelting trash But such as knowe what it is to keepe the lawe do neuer set their myndes vppon such childish bawbles But when men knowe not howe to serue God aright then they rome wandring here and there Therefore let vs beare in mynde that here our Lord hath declared which is the true seruice that hee liketh and alloweth of namely the following of his commaundementes so as men deale not after their owne fansie and liking but holde themselues to his worde and as it were bridling and keeping them selues captiue do attēpt nothing but that which they knowe to bee the pleasure of their God Thus you see in effect what wee haue to gather vppon this text Nowe for a conclusion heere Moses setteth foorth commaundements for the welfare of the people Whereas hee sayeth that he setteth them foorth it is to take away all excuses of ignorance and to quayle mennes foolish curiositie that woulde stye aboue the cloudes to knowe Gods will Yee see then howe GOD maketh vs vnexcusable when hee sendeth vs his worde and commaundeth it to be preached vnto vs. Could he make him selfe more familiar vnto vs than by sending mortall men as his messengers vnto vs to speake vnto vs in his name and to giue vs vnderstanding of