to his owne vse and benefite so as when any man is in perplexitie that he woteth not what to say hee must alwayes come backe to this poynt how now Psal. 145.19 hath not thy GOD promised that hee will pitie such as call vpon him Yes in deed but I knowe not whether I be of that sort or no. Why haue I not bin baptized in the name of our Lorde Iesus Christ Haue I not his holy Supper as a second pledge whereby hee sheweth mee that hee receiueth mee into the number of his children Be thou out of doubte therefore seeing thou hast so many records that thy God will be fauorable to thee and feare thou not but hee will shewe thee mercie Thus yee see the cause why Moses speaketh here expresly of the couenaunt of the fathers as it was made with their father Abraham and to all his seede after him For otherwise it woulde not haue booted at all in the time of Moses But forasmuch as GOD had sayd I will bee thy GOD to a thowsand generations Gen. 17.7 his ofspring is comprehended in it after his decease And therefore the Iewes ought to haue assured theÌ„selues by the vertue of the same couenaunt that they shoulde bee receiued so as if they repented theÌ„ of their sinnes they shoulde alwayes finde the mercie that they had neede of And now let vs vnderstand that seeing God vouchsafed to extend his goodnesse to the children of those with whome he had made his couenaunt and that although they were slidden backe and vtterly turned away from him and had quite forsaken him yet notwithstanding he ceased not to shew them mercie Now seeing he speaketh nowadays vnto vs and the voyce of our Lorde Iesus Christ soundeth lowde in calling vs to reconcile vs to our God and that the forgiuenesse of sinnes is preached vnto vs in his name 2. Cor. 5.18.19.20 Eph. 2.17 and tidings is brought vnto vs that God desireth to be friendes with vs and that all warre should be layd aside betweene him and vs let vs assure our selues I say that it is not for vs to bee wilfull and stubborne but that it behooueth vs to submit our selues to our God and therewithall to assure our selues throughly that this promise of his is not deceitefull Why for the couenant is ours so as our God intendeth not that his promises shall vanish into the aire but that they shall bee stedfast towards vs so as euery of vs may fare the better by them Thus much coÌ„cerning this saying of the couenant of the fathers But yet herewithall Moses faileth not to shew that it was not men that did first make the couenant with God but that God did preuent them and that it is hee that of his owne free goodnesse hath bound himselfe vnto them And for that cause is it sayd that God sware to that couenant and both of them are right necessarie For as I haue told you if wee take not Gods promises as peculiar to our selues it is vnpossible for vs to be so grounded vppon them as to call vppon him with a stedfast heart but wee shal bee euer wauering Therefore wee must be fully perswaded that God maketh vs partakers of all the benefites that hee promised to our auncesters And when wee be once at that poynt we must also consider on the otherside that it is not for vs to be on the forehand with God neither doth our Lorde tarie till wee come to seeke him but it is he y t hath preuented vs w t his mercie To be short it is he y t hath vouchsafed to take vs for his children and although we were straungers vnto him had not in any wise deserued to haue any acquaintance with him yet notwithstaÌ„ding he hath vouchsafed of his owne accord to lincke himselfe with vs. It behoueth vs to thinke so For if wee knowe not that Gods promises are of free gift wee will fal to seeking of some deserte and worthinesse in our selues and wee will say that was the meane whereby to come vnto God he bestowed such a benefite or gratious gift vppon vs because wee deserued it wee haue gotten such a thing by the meanes of our own vertues Let vs beware of such fantasticall imaginations and let vs not thinke to doe our selues any good y â— way So then let vs beare in mind that wheras God hath declared his couenant vnto vs calleth it ours yet notwithstaÌ„ding he wil haue vs to know y t his vouchsafing to vtter himself vnto vs to giue himself vnto vs is of his owne accord without being bound thereto insomuch that wee did rather deserue to be vtterly reiected at his hand And Moses thinketh it not enough to say â—ingly that God made the sayd couenant but hee addeth also that hee sware it and not without cause doth he set that further here For as I haue declared already heretofore when GOD speaketh wee inquire whether the thing be so or no. Truely such manner of inquiring is very wicked But what for that Our vnbeliefe beareth such sway with vs as we cannot simply trust vnto GOD. Therefore doth he supply our want and sweareth to warrant his worde the better which hee hath giuen vs. If wee beleeue not a man vppon his bare worde wee doe him wrong And therefore are mortall men put to their othe because they bee inclined ouermuch to vanitie But when God sweareth at our request what a thing is that For seing he is the vnchangeable truthe why should not men trust him as soone as the worde is spoken with his mouth But hereby we see how frowarde wee bee and on the otherside we see also how God beareth with vs in humbling himself so farre as to sweare for our sakes because hee seeth that wee would else be alwayes vnquiet and that we shoulde still bee tempted to doubt Therefore vouchsafeth hee to confirme vs by swearing to the intent wee might bee the better assured of the hope of our saluation and not doubt any more of his promises Thus much concerning Gods swearing Now againe Moses sheweth after what maner men ought to seeke GOD and hee sheweth it by deede Hee had sayd afore that such as seeke God with all their heart and with all their soule shal find him And now he sheweth by what meanes men shall yeelde good proofe thereof that is to wit of their true and vnfeined repentance that is to wit by obeying the voyce of God For men will make bragges enowe that they beare a good heart to Godward and we see dayly this shamelesnesse that such as haue not one veine that tendeth to Godward cease not for all that to protest with full mouth that they loue God and they beare the worlde in hand that they bee wonderful zealous But there Moses bringeth vs backe to the tryall Wee must shewe whereby sayth hee so as it may appeare by our fruites that our sinnes mislyke vs in deede and that we bee desirous in
neerer that our Lord commeth vnto vs the more would he haue vs giuen to doe good one to another And if wee doe the contrarie then must GOD stirre vp a people to come to spoyle vs because we haue not liued in peace like brethren ne knitte ourselues together like fingers of one hande This is the thing which wee haue to beare in minde touching this text Nowe where he sayeth And you shall be amazed at the sights which you shall see it is according to that which was sayde before Deut. 28 2◠namely that men shold be distraughted and grope at noone-day as doeth the blinde in the darke For if wee be borne withall so farre as to gather and plucke vppe our spirites to call vppon GOD and to bee patient in our afflictions it is a great grace and such a one as can not bee sufficiently esteemed But if our Lorde incourage vs not to repentaunce ne giue vs wherewith to asswage and diminish our sorrowes but all hope is taken away and we be as folke already forlorne so as we bee besides our wittes to see the naked sword continually before vs hauing no meane of remedie or succour at all that is a dreadfull threatning Neuerthelesse it is not sent without cause considering the hardenesse of hearte which is to bee seene in all men For vntill GOD haue brought vs to this straughtednesse we be altogether blockish and we haue the contrarie vice which is that we can verie well complayne when any thing doeth trouble vs yea and sometimes we lye as beaten downe but yet doeth not that make vs to come againe to God for we see howe euery man taketh the bridle in his teeth so as they shake off all feare and neuer thinke vpon that which is set downe heere And so we see howe men become blockish Now our Lorde would faine drawe them to repentaunce at leastwise if they were teacheable that is to say if they were not wilfull stubborne For he tryeth all manner of wayes to drawe vs vnto him This is the cause why hee doeth correct vs gently and as it were within compasse as with his litle finger But when hee seeth that that will nothing preuayle then must he bring vs to this kinde of woodnesse For vntill he hath les◠vs as men distraughted we wil neuer haue our minds peaceable and obedient we will neuer be wunne Therefore let vs marke well that this threatning is directed to such as stoope not at the first blowe when GOD hath warned them but goe on from euill to worse for then must they of necessitie come to this woodenesse Nowe he speaketh expresly concerning the sightes of the eyes For men doe blinde themselues as I haue sayde heeretofore persuading with themselues that they can escape by some mean in so much that although wee see the euill at hande yet ye woulde wonder to see howe wee holde on our course and care not for it according as the prophet Esaie speaketh of the wicked Isa. 28.15 saying that when the scourge passeth ouer the whole earth and the storme ouer taketh them all they bee not any whit mooued thereat After that manner doe the despisers of GOD speake and the number of them is infinite So then when men doe thus blinde their eyes and haue no respect at all to the plagues whereunto they be subiect but notwithstanding that they fall into infinite troubles out of the which they can not get out againe yet they holde on stil forasmuch as they be so frowarde Moses sayeth expressely in this texte You shall haue a sight before your eyes that is to say after that you haue beene a long while hardened in your vaine fantasies and haue flattered yourselues in your sinnes imagining that GOD should spare you and that you be as it were his mates and haue made a league with death and with the graue Isa. 28.15 according as the Prophet speaketh of it when as you haue beene thus a long while vntouched with any awe and haue deceiued yourselues in bearing yourselues in hande that your plague shall not last There shall come a sight that shall make your eyes to dazle in beholding the infinite mischiefes which you must bee faine to endure and which way so euer you turne your eyes whether it bee vpwarde or downeward foreward or backeward you shal see Gods hande continually pursewing you by reason whereof you shal be driuen into a madnes Let vs learne therefore to conuert this text to our benefite and whyle GOD doeth forbeare vs or at the least so moderate his plagues that wee be not thereby altogether ouerthrowen let vs feare him and lette vs bethinke ourselues howe sundrie wayes wee haue offended GOD insomuch that if he listed to deale rygorously with vs we shoulde then perish euerie minute of an houre And therewithall lette vs not tarrie till hee thunder downe vppon vs and powre out his curses vppon vs in such sorte as they may sinke into our verie bones but let vs returne to him and to his goodnesse And aboue all thinges when hee giueth vs the grace to foresee his plagues afarre off so as wee may say that others bee punished for our instruction lette vs take warning by their example and in such wise by faith receiue Gods corrections wherewith he threatneth vs as it may preserue vs from that sight whereof Moses speaketh heere to the intent that our Lorde strike vs not with such feare as we can not in anie wise thinke to receiue any recorde of his goodnesse by reason of our sinnes Nay rather that by putting this lesson of obeying him and of submitting our selues vnto him in vre wee may eschewe this foresayde amazednesse and not bee so oppressed as wee shoulde become like folke that were out of their wittes Let vs not come to such an extremitie neither let vs compell GOD to execute such Threateninges against vs. Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes beseeching him to vouchsafe to make vs so to vnderstande them as euery one of vs may be his owne iudge and turne to him before we be thereunto constrayned and that hauing willingly condēned ourselues bewailed out sins we may seeke to return to his obedience in such wise as the same may be to dedicate vs wholely vnto him And that in the meane while it may please him y t like as he hath sent vs the message of reconciliation by his gospell he will also giue vs y t grace to obtaine mercie of him forgiuenes of all our sinnes in the name of our Lord Iesus Christ and that resting thereupon we sayle not to walke alwaies in feare and that his bearing with vs through his fatherly goodnes may not cause vs to sleepe in our sinnes and to flatter ourselues in them but y t euery of vs may quicken vp himselfe vntil we be quite and cleane rid of them And that forsomuch as wee are to passe
way There is therefore a more vilanous rebellion in vs when we do not according as we be taught and also wee deserue that God shoulde vse greater rigor toward vs and powre vppon vs the plagues of vengeance which bee here conteyned Therefore let vs benefite our selues by the things that are saide here concerning the commandements statutes that God hath ordeined And seeing it is so y t hee speaketh dayly vnto vs declaring vnto vs his wil so familiarly let euerie of vs submit himselfe obediently therunto And whereas Moses saith further That these curses shall catch holde vpon vs and that wee shal be hemmed in round about by them vntil they haue consumed vs it is a warning to vs y t we should not be selfe willed against God for wel may we seeke starting holes but it shal nothing boote vs as hath beene saide heretofore for the end shal be euer vnhappie for vs. And therfore let vs remeÌ„ber the complaint that God maketh by his Prophet Esay He saith in that text as we heard yesterday that from the crowne of the heade to the sole of the foot God must needs smite hard vpon all them that haue rebelled And hauing spoken so by his Prophete Esay he saith What may I doe more I haue not ceased to chastice my children insomuch that from the crowne of the head to the sole of the foote I haue so beaten them that there is no whole nor sounde place and yet they continue hardhearted still Alas what shall I doe I must crushe them and breake them all too peeces Then let vs be afraid to stande so wilful froward against our God and let vs preuent the condemnatioÌ„ here pronounced And so soone as God beginneth to correct vs let vs bestirre vs to returne vnto him yea and let vs not tarie so long neither but being admonished by his worde let vs fall to bewaile our sinnes and to be sorie for them and moreouer let vs aske forgiuenesse of them in the name of our Lord Iesus Christ. Now let vs fall downe before the maiestie of our good God with acknowlegement of our sins beseeching him not to suffer vs to bee so blinded in this mortall life as not to know that al y e miseries wretchednes which we suffer be warnings giuen vnto vs to make vs to thinke vppon ourselues vpon our liues also to moue vs to repentance And therfore that if we be afflicted at his hand it may not make vs to blaspheme his holy name nor moue vs to impatiencie but rather tame vs so as we may fare the better by al his corrections and turne againe vnto him And that for asmuch as we see the wretched world at this day to be so full of wretchednes and miseries as is horrible and also do behold the wrath of God for the sinnes that raigne therein it may be a meane to hold vs in awe praying God not to vse any such rigour toward vs but rather that we fleeing for refuge to his mercie in the name of our Lorde Iesus Christ may be touched with true repentance increase and prosper more and more therein vntill that beeing deliuered from all our imperfections and sins our God do cloath vs with his righteousnes vnto the which wee bee daylie called That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Wednesday the xxv of March 1556. The CLx Sermon which is the eight vpon the eight and twentith Chapter 46. And these things shal be for tokens and woonders to thee and to thy seede for euer 47 Because thou hast not serued the Lorde thy God with ioye and with a good heart for the aboundance of all maâ—er of thinges 48 And thou shalt serue thine Enemy whom the Lorde thy God will send against thee I say thou shalt serue him in hunger and thirst in nakednesse and in all maner of want And he will lay a yoke of yron vpon thy neeke vntill he haue rooted thee out 49 The Lord will bring a people vpon thee from a farre and from the end of the earth which shal fly as the Eagle a people whose language thou shalt not vnderstand 50 A people of a shameles countenance which wil not reuerence the person of the aged nor take pitie vpon the young BEcause that things bee so greatly confused in this worlde that it is heard to discerne who they â—ee whome God meaneth to punishe for their sinâ—or to whoÌ„ hee meaneth to shewe his loue Moses sayth expressely that God will send such apparant tokens vpon them that bee stubborne against him as shall bee wonderfull to them Insomuch as they shall be compelled to vnderstande that the same commeth to passe neither by fortune nor by common meane but that they bee extraordinarie thinges and that God doth shewe foorth his power therein It is true as wee haue saide heretofore that at the first sight it cannot bee well discerned who they be whome God loueth and who they bee whome hee misliketh because that as Salomon saith both the good and the euil is common vnto all Hee that serueth God doeth some times prosper Eccle. 9.2 and oftentimes hee is afflicted And so is a despiser of God also This is the cause saith he y t men become hardhearted for it seemeth vnto them y t they win nothing by seruing of god or rather that it is but lost labor Moreouer it is ofteÌ„ seene that the children of God bee sometimes more hardly handled than the most wicked in y e worlde and therefore it is to bee gathered after carnall capacitie that it is much better to despise God Psal. 73.2 Dauid confessed that hee staggered as vpon the Ice when he behelde the course of thinges to be such as that the good and they that endeuored to walke in all maner of integritie must be constrayned to drinke the water of troubles to eate the bread of heauinesse and to moisten themselues with teares and in the meane while the wicked which cease not to doe euill to liue at their ease and in pleasure whereby it should seeme that God loueth them And what a dealing were that But our Lorde declareth in this place that in the ende he will make it apparant to theÌ„ that be corrected at his hand that their sinnes are the cause why they suffer smarte howbeit that it be not so quickely perceiued We haue seene heretofore among other curses which Moses denounced Deut. 28.44 y t they which cast off the worde of God be constrayned to borow and to be euer in neede and that the others which shoulde borowe of them haue wherewith to help theÌ„selues But we see how al the children of God fall into necessitie and find not any y t wil comfort theÌ„ they make many turns before they meete with a man that wil vse gentlenes toward them and this seemeth cleane contrarie to the other But
to reade it diligentlie to remember it faithfullie and to expresse it fruitfullie in thy conuersation to the glorie of God the profite of his people and the saluation of thine owne soule through Christ. In whom I rest alwaies Thine vnfayned T. W. the Lord his vnvvoorthie Seruaunt To all the faithfull which hold the holie faith of the true Catholike Church and generallie to all Christian Readers Greeting in Iesus Christ our Lord and GOD. Amen IT is not without cause that the psalme speaking of the great benefits which GOD had bestowed vpon the Iewes among whom was his Church at that time doth cheefly magnifie the grace which he had vttered towards them in deliuering vnto them the sure rule of his seruice the true maner of good life the right way of saluation aswell by the writings of Moses and other his seruants as also by the liuely voyce of them agreeing with their writings For without that all the abundance and prosperitie which they could haue had had beene but as records against them to haue increased stil the measure of their condemnation Therefore hauing spoken of Gods defending of the gates of the holy citie Ierusalem of his blessing vpon the inhabiters thereof of the peace and quietnesse that was in all coasts about it and of his carefulnesse in furnishing it with all things necessarie for the maintenance of the whole people finally he setteth downe the principal point whereon the sweetnesse and assurance of all the rest hung saying He hath giuen forth his word vnto Iacob his statutes and iudgements vnto Israell And this benefite was at that time peculiar to the citie of Ierusalem and to the people that came of Abraham according as it is said expresly in the same text that God had not delt so with any other nation nor giuen them knowledge of his iudgements But we know that Iesus Christ hath by his comming made the same grace to extend to al nations of the earth and that looke whatsoeuer he had promised by his Prophets in the holy scriptures he hath performed it by his holy Apostles who haue preached the Gospell faithfully as their writings do autentikely fully and sufficiently witnesse This aduertisement therefore belongeth as now to all churches of our lord Iesus Christ in what countries soeuer they be so as they ought to acknowledge Gods mercie in that he teacheth them familiarly and in such language as they may vnderstand by the reading and preaching of his worde For so little ought the long interceassing of so great a benefite inforced through the tyrannie of Antichrist to make vs to holde scorne of it now that God renueth the course thereof againe that contrariwise wee should thinke it the more sweete and amiable praysing God for restoring vs the thing through his great mercie which Satans vnderlings had wickedly bereft vs of acknowledging that God had beene too sore prouoked by the sinnes of the worlde when he punished it in such sort and seruing him with such obedience according to his worde as we may not prouoke him hereafter to vse the like vengeance against vs or our children after vs. And no doubt but this lesson is told vs throughout the whole Scripture from the beginning to the end of it and specially in the bookes of the New Testament wherin the perfection of all learning is throughly comprised wel written and faithfully inrolled Neuerthelesse forasmuchas the books of Moses the seruant of god are as the fountain from whence all after cōmers that is to wit both the Prophets and the Apostles haue drawne water you will not beleeue how greatly it is to the benefit and behoofe of the Church to confer them with the other books of holy writ And for the same cause hath God by his prouidence preserued them so woonderfully from so many dangers through so long a race of so many hundred yeares For there besides other things we see the antiquity of our faith and that the substance of true religion hath alwaies been one yea and that the very forme of it hath euer tended to the perfection that is fully and infallibly shewed vs in the holy writings of the New Testament And in very deede whereas S. Peter saith generally of all the Prophets that the faithfull do well to take heede to their wordes that they may go foreward in Christianitie it is full certaine that therin he comprehendeth Moses as the foremost of them al. And in asmuch as he wrote of Iesus Christ as Christ himself auoucheth in expresse words in y e fifth Chapter of S. Iohn it may well be concluded according also as saith the Apostle to the Hebrues that his speaking and writing was to beare record of the things that were to be spoken afterward namely by the son of God his Apostles as we reade them written in the new Testament Now among the books of Moses al such as can skil of thē wil easily grant that as Deuteronomie is the last so it teacheth whereto the other books tend shewing the meane how to fare the better by them yea and conteining as it were the summe of thē Therfore it is very likely that that was the cause which moued our welbeloued brother or rather good father Master Iohn Caluin that most faithfull minister of the Gospell of Iesus Christ to preach and expound the same in the Church bicause that by his setting forth therof he should after a sort cōprehend the other next three also so farre forth as the vnderstanding of them should be needfull for the people His sermons therfore were faithfully gathered in order like as his sermons were which he preached vpon other books of y e scripture wherof many haue beene printed here already And in the meane time til all the rest of his sermons may by Gods helpe be brought to light it hath seemed good that these same should be put forth first in the meane while the impression wherof should not neede any commendation or preface but that the long continuance of custome requireth it For as many as haue heard true report of the person and skil of that good man Master Iohn Caluin wil be sufficiently drawne to the reading of his sermons by finding his name here set vnto them assuring themselues that they shal not finde any thing in them but such as agree with Gods spirite that is to say profitable good and holy things As touching the principall and notablest points that are to be found here there might very well be made a rehearsall of them to giue the readers some tast of the whole booke of the said sermōs at their first entry But forasmuch as it is better that euery man should hie him to the reading of them and to heare the preacher himself speake as it were in his owne person we purpose not to enter into such discourse which might peraduenture be somewhat with the longest Onely we will touch one point wherof some word hath beene cast forth already heretofore
and with all our soule Not that wee can come vnto him with such perfection as were to bee wished but yet must we haue this soundnesse with vs that wee seeke no lurkingholes but rather examine our sinnes throughly and when wee haue condemned them seeke the remedie with sighing and groning that it may please our God to reclayme vs to him so as wee condemning our owne sinnes may desire nothing so much as to be reformed according to his righteousnesse Thus yee see what it is to seeke God with all our heart and with all our soule And when wee go so to worke let vs not thinke that wee shall bee disappointed of the promise which hee made to the fathers of olde time And so yee see that the thing which we haue to marke vppon this place is that forasmuch as wee come not to God of our owne good wil we are faine to be driuen to it by force and that is the cause of the afflictions that God sendeth vs. Furthermore we must also cōsider his fatherly goodnes in striking vs for he doth it to bring vs home againe to him by that meane And how come we thither It would behoue vs to be stripped starke naked out of all selftrust and to be vtterly cast downe in our selues but wee cannot away with y t because our nature driueth vs y e clean contrary way But yet for al y t we see we haue wherwith to cōfort vs in our afflictions 1. Pet. 4.12 For our Lorde seeketh not our destruction Ezech. 18.23 but bringeth vs home againe to himselfe and y t not doubtfully but assuredly warranting vs that if wee come vnto him it shall not be in vaine neither shall we be disappointed Why For if wee seeke him wee shall finde him But therewithall let vs looke well to it that there be no feining nor dubblenesse in vs for God cannot away with such hipocrisie And now it is immediatly sayd When these aduersities are come vppon you yee shall returne to your GOD and obey his voyce And because the Lorde is mercifull hee will not forget you nor caste you out of his presence nor out of the couenaun◠of your fathers This serueth to expresse yet better the doctrine which I touched where Moses saide When these miseries are come vpon you then shall you seeke your God For he sheweth that men play the drunken folke so long as God dealeth gently with them and that they cannot perceiue their sinnes except they be made to smart When these miseries haue caught hold of you thē saith he c. By the miseries y t he speaketh of he meaneth the punishments wherewith he had threatened the people before To be short God must be faine to shewe vs his wrath to our faces and to make vs to feele it or else we conceiue it not And we see it is so For when we be daily told of Gods wrath we make but a sport of it it moues vs not a whit And why Because wee be earthly and fleshly and therefore God is faine to make vs feele his wrath and vengeance according to our rudenesse Yet notwithstanding we bee still nice and tender insomuch that if wee feele any thing amisse in our bodies and that we haue not our owne desires we be by and by vexed greeued and by that meanes God amendeth vs. Not that we be humbled at y e first stripe but we come to it by litle and litle and as it were by degrees so as in the end God maketh his corrections auaylable And whereas I say that God bringeth vs home to him by the chastisements that hee sendeth vs that is not generall to all men Wee see that the vnbeleeuers become the frowarder insomuch that when God chastiseth them for their sinnes they storme against him they gnash their teeth and in the end they fall to despaire But this saying concerneth those that are rightly of Gods Church those when they bee chastised are willing to returne to God in their aduersities Thus ye see what Moses meant to expresse in saying Whē these miseries shal haue caught hold of thee As if he had said so long as your God suffreth you to liue in rest so long as hee setteth not your sinnes before you so long as he calleth you not to a reckoning you thinke your selues out of daunger and that no man can hurt you and which worse is your faults neuer come to your remembraunces But if yee be once pinched with aduersitie then will yee cling to your God Hereby wee be warned againe to beare the corrections patiently which God sendeth vs for they doe vs good whereas prosperitie blindeth vs and breedeth our destruction True it is y t gods gentle handling of vs ought not to cause vs to despise him nor to neglect him Whē God sheweth himselfe louing towards vs surely wee ought to be the more inclined thereby to loue him But what Our dragging cleane backward bewrayeth that prosperitie is not good for vs. And therefore our Lorde must be faine to scourge vs. Wherefore let vs learne not to bee grieued out of measure when God beateth vs so with his roddes but to beare his stripes meekely forasmuch as wee see that the ende thereof is to our welfare according as it is sayd here when thou art pinched with aduersitie Yea and if our Lord hauing smitten vs after one sorte doe dubble his stripes let vs not murmure against him as we be inclined to doe For sometimes they that haue bin patient in some one aduersitie fall to storming and chasing against God whē it commeth to the second or the third But wee must not doe so For on the contrarie part wee see our Lorde withdraweth not his hand at the first as soone as he hath chastised vs once and wee abide by it still In deede when wee feele any aduersitie we will set a good face vppon it at the first and say very well seeing that God chastiseth mee I must returne vnto him But let him turne his hād on the other side and we fal to fretting and chafing by and by Therefore we must be chastised throughly that is to say God must let vs alone in distresse aduersitie must so ouermaister vs as we may be throughly tamed it may so stick by our ribs that when he shall haue withdrawen his hand we may remember it al our lyfe after Then let vs learne that wee must be patient in our aduersities not onely for a day or twayne or for some affection but so as we holde out quietly vnder the hand of our God euen when he dubleth and increaseth his stripes That is the effect of the thing which we haue to marke Now when Moses sayth The Lord thy God is mercifull and therefore hee will not forsake thee nor cast thee of he bringeth back the people to the nature of God that they might hope to be receiued to mercie if they repented them of their sinnes And it is
shewe yet better that God admitteth not any exception neither may wee reply in this behalfe and say is my doing of this or that an impeaching of any part of my loue towards God No no if thou doe neuer so little a thing that al thy thoughts tend not to the louing of God so as the loue of God doe guide thee all is mard and there is nothing but sinne in thee in all thy whole soule For hast thou any strēgth or power there which is not giuen thee from aboue No. Therefore must thou reknowledge it vnto God of whome thou holdest it Now then seeing that our Lord Iesus Christ hath expounded vs this text wee neede not to make long discourse of it as I sayde afore but onely to holde vs to the authoritie of him which is the very Lawegiuer Now remaineth the practising of this doctrine that is to say to knowe how wee should put it in effect and execution And let vs marke first of all how this onely one text sheweth vs sufficiently that Gods law passeth al our abilities so as it is not possible for vs to fulfill it to discharge ourselues of it or of the hundreth part of it as long as wee liue here beneath For why doe we knowe God throughly as we ought to doe No no wee come farre short of it Then is it impossible for vs to loue him with all our strength and with all our affections for knowledge goeth before loue If our knowing of God bee but in part so as wee be wrapped as yet in much darknesse our louing of God must also be weake lykewise Moreouer wee see what the fondnesse of our minde is for in stead of seeking heauenly thinges wee looke alwayes downeward And if wee be desirous but so much as to lift vp our head wee must be faine to striue and to goe to it by maine force and yet wee returne still to our owne nature How fickle are our desires and how fight they one against another So as men are tossed and turmoyled without ende or measure and haue no rest at all but are tormented with vnquietnesse of ambition on the one side and of couetousnesse on the other Againe they would faine liue at ease and in pleasure and they would faine be had in honor and estimation Finally they be combered with fleshly lustes and such other lyke thinges Hereby then it appeareth enough and too much that wee come farre short of louing God with all our heart and of giuing our selues wholy ouer vnto him as wee be commaunded here And so let vs marke that the righteousnesse of the Lawe respecteth not what men can doe but what they ought to doe We be bound to loue our GOD with all our heart with all our minde and with all our soule Although we haue no such perfection in vs as to come any thing neere it yet notwithstanding wee bee bound vnto it If any man say How so why should God require more of vs than we be able to performe we must consider from whēce the mischief springeth namely euen from our owne fault The originall sin that is in vs is the cause thereof so as we take it by byrth And is it meet y t because we be naughtie and frowarde therefore God should bee bereft of his seruice and lose his right No. If a man haue played the vnthrift and wasted away both his owne goods and other mens shall his creditor bee bound to bring him his obligation and to say take thee here thy bond thou owest me nothing The creditor will at leastwise keepe still his obligation and although the vnthrift haue not wherewith to pay yet ought he to doe homage to his creditor and to stand bound vnto him still and not to deny him his dette Now God deserueth well to bee much more priuiledged than mortall men Wherefore let vs consider that we owe him a hundred thowsand fold more than al the debts of gold and siluer in the world So then Gods righteousnesse is an inuiolable thing so that the order of nature ought rather to bee abolished Now then if men bee lewde and froward doth it follow therefore that they should pluck the sonne out of the skie or make the earth to bee confounded True it is that there happen many confusions by reason of our sinnes insomuch that our Lorde sendeth both raine and thunder hayles and tempestes and such other like thinges but yet for all that the order of nature continueth vnappayred after such turmoyling Therefore wee must vnderstande that although wee bee lewde and there is nothing but vnrighteousnesse and naughtinesse in vs Yet must Gods iustice and righte continue perfecte and vnappayred as in respecte of the commaundementes and we must needes stoope to them and suffer our selues to bee condemned for not dischardging our dueties Do we then heare this summe of the Law Thou shalt loue the Lord thy God with al thy hearte with all thy soule with all thy minde and with all thy strength Let it make vs conclude that we be all damned and accursed before God and that there is none other shifte for vs but to flee to his mercie aad that we bee not condemned for any one sinne or for two or three but y t God findeth vs guiltie in al pointes al respects And for proofe therof let vs examine wel y e best works that we can haue done in all our life and there wil be stil some fancie or other to turn vs away so as we shal not goe on so freely towardes God but y t there wil be some temptatiō mingled therwith or som toy to pluck vs back the diuel shal haue endeuered to coole vs. And when it fareth so w t vs it is a plaine corruption to infect y e thing y t shold be good and commendable in our works Ye see then that wee take not any deliberation any counsel or any desire in our whole life but the curse of God is with vs and vpon our heads Were this well printed in our heartes all glorying to the worldeward should bee beaten downe in vs and there would be no more so much meriting wherewith the Papists are so bewitched that to their owne seeming they may enter into account before GOD. Alas they shoulde then see that they be far off from their account Howebeit forasmuch as the Diuell hath blinded them with such pride let vs on our side make our commoditie of this text And sith wee heare that God requireth that we should loue him perfectly with all our heart with all our minde and with al our soule let vs be of opinion that hee condemneth vs vtterly vntil hee haue acquit vs of his owne infinite goodnesse But yet for all this we must plucke vp our hearts and quicken vp our spirites sith wee see that our Lorde prouoketh vs after that fashion For what maketh vs so cold and negligent It is our bearing of our selues in hande that wee
wheras God telleth vs that if we serue him he wil blesse vs and prosper vs his intent is that euery of vs should examine himselfe and consider at what point wee be with him And when we once know y t in stead of seruing him we doe prouoke him against vs greeue him as though wee had conspired to doe so of wilful malice when we once knowe that we bee so greatly in his daunger euen by nature then will all vaine selfetrust bee beaten downe in vs we wil haue none other minde than to resort to y e mercy that is promised vs and to flee thither for refuge so as we shal be quite cleane bereft of y e fonde opinioÌ„ which we had coÌ„ceiued of our owne workes not thinke theÌ„ any more to be meritorious Thus ye see what we haue to note for the first reason The second is y t forasmuch as God hath pitied vs he beareth with our workes intendeth not to sift them with rigor but admitteth theÌ„ for good auaileable though there be many infirmities vices in theÌ„ But yet for all y t wee must vnderstand y t he will not so beare w t our infirmities y t we should take leaue to abuse his mercie for then should we deale too lewdly And yet neuerthelesse it appeareth by experieÌ„ce y t as soone as men heare y t God forgiueth theÌ„ their sinnes saueth them of his owne goodnesse they dispence w t themselues take leaue to doe euil vnder colour y t they bee freed froÌ„ y e bondage and cursednesse wherin they were by nature they ouershoot theÌ„selues into all disorder But God wil not be so mocked he wil not haue the goodnesse which he vseth towardes vs to be made an occasioÌ„ of sinning For our Lord Iesus Christ is come to destroy y e kingdome of Satan Rom. 1.4 6.1.2.15 as it is shewed vs. So then although God wil haue vs to impute al y e good which he doth vs vnto his free mercie yet doth he put this coÌ„ditioÌ„ to it y t he wil haue vs to serue him Although the inheritaÌ„ce which is promised vs depeÌ„d not vpon our owne workes yet will hee haue vs to be his children for it seeing he sheweth himselfe to bee our father Although it become vs not to looke for any thing in respect of all y e seruice y t wee doe him forasmuch as we be well assured that they be not of such value as we can rest vpon theÌ„ yet notwithstanding inasmuch as God hath called vs to him into y e way of saluatioÌ„ he wil not haue vs to fal to kicking against him His Church must not bee a Hoggescote but a teÌ„ple dedicated to his honor So then seeing God hath adopted vs wee must liue as his childreÌ„ so as wee may shew y t he hath not called inuited vs to y e inheritaÌ„ce of y e heaueÌ„ly life in vaine For if we can finde no sauor in it are we not worthie to be banished shut out of it 2. Cor. 5. Yes Again if we go thitherward ought we not to despise these transitory thinges and to passe through this world as strauÌ„gers not to be wedâ—ded to this earthly trash That theÌ„ is the second reason why our Lord addeth y e coÌ„dition that he will be serued honoured at our handes And therefore let vs learne in fewe wordes y t when we haue done homage to our God for our euerlasting saluatioÌ„ Eph. 1.6 for al the teÌ„porall transitory goods y t he bestoweth vpon vs in this worlde it behoueth vs to vnderstaÌ„d y t his adopting of vs to be his children is to y e inteÌ„t to be honored by vs his calling of vs into his Church is to the end we should be as his housholdfolke not as wild beastes Iohn 10.27 seeing we be of his flock For he wil haue such sheepe as shall hearken to his voyce And y t is the cause why it is sayd expresly in this text Yee shall keepe all the statutes coÌ„mandements lawes which I set before you to doe them As if hee should say among the other giftes of God we haue his word which is an excelleÌ„t treasure And it is not giuen vs onely to y e end we should but heare it allow it in our wordes but to the ende we should frame our liues thereafter Seeing then y t God voutsafeth to teach vs stoopeth so lowe as to do y e office of a scholemaister teacher towards vs are not we too vnthaÌ„kful if we hearkeÌ„ not vnto him And let vs marke wel that we bee none of his disciples vnlesse wee obey his doctrine and make it auaileable to vs. For otherwise it is but as if we heard a song y t delighted our eares Ezec. 33.31 as is sayd of it in Ezechiel And surely it is a goodly worshipping of God for vs to say that he hath song well Nay his will is that wee should vtter another melodie correspondeÌ„t to his voice which is that wee shoulde shewe by our whole lyfe that hee hath not taken paynes with vs in vaine nor lost his time in declaring his will vnto vs. And now furthermore Moses addeth keepe them yea sayth hee and God will blesse you and afterward hee addeth againe that hee will loue vs. Surely by these wordes it may be deemed at the first sight y t God looketh whether men wil do their duetie or not ere hee loue them But I haue tolde yee already how the promises of the Lawe doe serue first of all to bring men to right humilitie that they may know themselues to be as they bee and quite rid and discharge themselues of all selfetrust When that is done then know they y t Gods calling of them is with condition that they should serue him and that if they inforce themselues so to doe they please him so that although their doinges be vnperfect yet will hee not faile to accept them because hee imputeth not the vices vnto them wherewith they bee interlaced And moreouer wee may gather vpon these wordes of Moses that the seruice whereof hee speaketh here goeth not before Gods blessing and the fauor that hee promiseth vs for doe wee loue him before hee loued vs Wee cannot make the holy Ghost a lyar which speaketh by the mouth of Saint Iohn It is not sayth hee for that wee loued God first but God vouchsafed to receiue vs into his fauor at such time as wee were his enemies And all the scripture is full of this Now then seeing it is told vs here that God will loue his people if they haue a care to keepe his commaundementes let vs note that it is not meant that men can preuent God and drawe him to them first of all but that as is declared vnto vs here it is all one as if hee should say I haue loued you freely and I will loue you still and yee
stubbornnesse of this people nor to their wickednesse nor to their offence Here we see what it is that Moses alledgeth vnto God namely his gracious fauour wherethrough he had chosen the ofspring of Abraham And so we see here a good rule for vs to keepe in praying vnto God which is that if we intende to obtain our requests at his hand we must not presume vppon any thing that is in our selues but rather alledge his own goodnesse which hee hath made vs to feele As if wee should say Lord go forward with thy work thou hast begunne to call vs to thee wee bee as much beholden to thy goodnesse as is possible therefore holde thou on stil finish the thing that thou hast begun and let not thy worke stay vnperfected as it is saide in the hundreth and eight and thirtith Psalme Psal. 138.8 And it is such a doctrine as wee may gather vppon all the prayers that are conteined in the holy scripture Nowe wheras Moses saith thy people and thine inheritance he meaneth not that the people had purchased that dignitie themselues It was a great honour that any one people of all mankinde shoulde be called Gods inheritance Deserued they to bee in that estimation Moses addeth immediatly that there was nothing but stubbornnesse wickednesse and sinne in them It followeth then that all is to be referred to the free adoption wherethrough God had chosen that people as if hee shoulde say I will haue the house of Abraham to reigne ouer it there will I dwell that shal be my Church Psal. 132.14 there wil I rest God in so saying had not respect whether the people were worthy of it or no and it appeared by the effect that they were a spitefull people but whatsoeuer they were God had made the said promise which was not grounded vppon any deserts of man The thing then that Moses setteth vs downe here is this Lorde haue mercy vpon thy people and vpon thine heritage And so when wee resort to God to craue forgiuenesse of our sinnes let vs learne to make none other enterance to finde fauour and to be hearde than by alledging the benefites that we haue erst receiued at his hande That say I is the gate that we must enter at in praying vnto God Albeit we haue offended him and be neuer so wretched sinners yet notwithstanding inasmuch as hee hath chosen vs for his flocke and vouchsafed to vtter himselfe to vs and to giue vs assurance that hee is our father and sauiour wee may presse familiarly vnto him hauing so sure a pledge of his goodnesse But yet let vs beware of presumption that wee seeke not any thing in our selues wherewith to binde God vnto vs for we bee vtterly voide of any such thing but let vs be conteÌ„ted to offer vnto him y e things which we hold of him and in doing him homage for his benefites let vs take corage to call vpon him assuring our selues that he will continue theÌ„ still that as he hath shewed himself liberall towards vs heretofore so he wil giue vs assurance y t he wil not faile vs hereafter This in effect is the thing which we haue to remember in this saying of Moses where he calleth the Iewes Gods people and heritage Now he addeth that God had brought them out of the land of Egypt by his mightie power and with a strong hand eueÌ„ to make it knowen that they were his inheritance by a vysible token and by the apparant effect of it True it is that the people shold haue grounded and themselues vpon the promise and Moses hath followed the same order here For he saith not first Lorde y u hast brought vs out of Egypt and afterward vpheld vs by thy power when thou madest vs to passe through y e wildernesse but he saith expresly we be thy people and thine inheritance And wherupon rested he Vpon the promise because God had spoken the word saying I will bee the Sauiour of thy lynage But yet therewithall hee letteth not to alledge the saide deliuerance also Gen. 17.7 to proue that God counted that people for his heritage For when God deliuered the Iewes out of Egypt reached them his hand to bring them out wher of came it It was as a sealing of the couenant that had beene made by worde of mouth God say I did shewe as then that the former promising vnto Abraham that he would be the God of his linage was not in vaine And for the same cause doth Moses set down both twaine of them here He beginneth with the promise and afterward addeth what insued thereof that is to wit the deliuerance which was a sure warrant that he ment not to beguile his seruaunt Abraham when he tolde him as I hâ—ue tolde you before Wherfore let vs briefly beare in mind that if we intend to haue accesse vnto god to rest vpon his goodnes we must beginne at his worde and afterward we must also acknowledge the benefites that wee haue felt at his hande And if we haue founde that hee hath not beguiled vs by his promises it is as a former warrant whereby hee intendeth to confirme and assure vs the better Loe heere a goodly matching namely that wee yeelde such honour vnto Gods worde as to trust assuredly thereunto and therewithall that we be not thankelesse for the goodnesse which he hath shewed vs indeede but make the same to serue vs as a president to ratifie our faith to the ende that his worde haue the greater shewe and power in vs and wee bee the more prouoked to call vppon him not doubting at all but that wee shall finde him the same that hee hath shewed himselfe to be euen to the ende Thus yee see howe it behoueth vs to put the order in vre which Moses keepeth here first in setting down Gods promise whereby he had adopted y e people of Israel afterward in adding y t he had deliuered them out of the lande of Egypt thereby ratifying the thing that he had spoken to his seruaunt Abraham Now he addeth that God should not haue an eye to the peoples stubbornnesse wickednesse or offence This is not added without cause For when we come to pray God to performe his promise and to bring the grace of his adoption to his ende in the meane whyle our owne consciences vpbraid vs so as wee see well that we be guilty before him it is ynough to foreclose y e way to our prayers For when wee offende God wee breake his couenant as much as in vs lyes and we stop him from performing of his promise To be short we deserue to be giuen ouer of the Lord when wee keepe not faith and troth towardes him For this cause doth Moses say here Lorde haue not an eye to the stubbornnesse of this people So then it is not ynough for vs to pray God to goe through with the thing that he shall haue begun in vs and to bring his grace
where the temple was and in the places neere aboutes and haue had some portion assigned them as well as the rest of the tribes had But hee did not so but his will was that in euerie countrie citie shire and region there should alwaies be some Leuites that the people might eueriewhere bee taught and the seede of faith be eueriewhere spred abroad For had there beene anie certain countrie assigned to the Leuites it had beene ynough to haue abolished the remembrance of God and to haue layde all teaching vnder foote But forasmuch as God had appointed y e tribe of Leuie to preach his worde and to beare abroade the message of saluation he gaue them no certaine portion to dwell in but his will was to haue them dispersed abroade euerywhere And for proofe thereof we knowe howe the prophete sayth that GOD made his couenant with the tribe of Leuie Mal. 2.4.5 And what manner of one was it Euen the couenant of peace insomuch as he sayde that the priestes are Gods Angels messengers men shall seeke the vnderstanding of the lawe at their mouth they shal teach them knowledge We see then y t the seruice that is spoken of heere comprehendeth instruction insomuch that they whome God had so chosen had charge to preache the Lawe and to expound it to the people that religion might continue vnappaired And the same is to be obserued nowe adayes among vs. For although all of vs from the most to the least bee priestes yet notwithstanding it is the duetie of the ministers of the worde to teach and to shew men the way to GOD and to bring backe the wretched soules that were in the way to destruction And that is the cause why Saint Paul sayeth that he is a priest not after the auncient maner that had beene vnder the Lawe but to slea men with the sworde of the Gospell as sacrifices ought to be slayne after the which maner Saint Paul sayeth also Rom. 15.16 that he had the spirituall sword wherewith to offer vp mens soules vnto GOD. Thus ye see what we haue to remember And therefore let such as are called to the charge of the preaching of Gods worde vnderstande that they must streine themselues to the vttermoste that God may be serued and honoured And the manner is shewed vs in the text which I alleadged out of the fifteenth to the Romanes namely that wee must indeuour to sanctifie all that euer is corrupted in this worlde and that men must become teachable and meeke that God may renewe them accept them for his children And if we doe so then is Gods seruice accomplished in vs after the same manner as it was commaunded to the Leuites in olde time Nowe let vs come to the thirde point that is set downe here It is sayde That the Leuites must blesse the people in the name of God True it is that in the Hebrewe tongue the worde Blesse betokeneth to prayse and magnifie God Howebeit forasmuch as the matter here concerneth those whom God did specially ordaine to blesse in his name we must fetch the meaning of this text out of the sixth Chapter of the booke of Numbers notwithstanding that this maner of speech be verie rife in Moses Numb 6.24 But in that place there is more expressed and for that cause haue I coted the text It is sayde there that the priestes of the house of Leuie shall blesse in the name of God and say The Lorde blesse you and keepe you the Lorde make his countenaunce to shine vpon you and graunt you his mercie The Lord turne his fauourable face towardes you blesse you Nowe hereby wee perceiue that it behoued the Leuites not onely to prayse GOD as their duetie was to doe but also to blesse the people in his name For they were two diuerse thinges So that To blesse the name of God is as it were a doing of homage vnto him for all the benefites which hee bestoweth vpon vs by protesting our selues to holde all thinges of his onely meere goodnesse and that hee is the author of them so as without him wee be miserable and haue not one drop of goodnesse in vs furtherforth than he alone maketh vs partakers of it And so ye see that to blesse God and to magnifie his name is to acknowledge him to be the fountaine of all goodnesse and that all that euer wee haue commeth of him and of his onely meere free goodnesse Nowe this belonged to the Leuites as wee see it was their office to sing 1. Chro. 1â— and although that all the people were present there the prayse of God ought to sounde in al their mouthes yet notwithstanding the Leuites were to beginne the quire and to leade the melodie Neuerthelesse they did also blesse in the name of God And how was that They witnessed Gods grace vnto the people and the same thing taketh place still at this day in such as are ordeyned ministers of the worde For to what ende serueth our dayly preaching of the Gospell but to blesse the thinges in Gods name which were accursed before Ephe. â—â— For by nature we are all of vs accursed and reprobate And therefore it standeth vs in hande to be deliuered out of the wretchednesse wherein we be which to doe there is none other meane but onely that God shewe himselfe louing and fauorable towardes vs and that is the blessing which is spoken of here For when the scripture sayth that God blesseth men it is asmuch to say as that hee sheweth them by effect that he loueth them and maketh them to feele the fruite operation of his grace and fatherly adoption Now therefore when we come to heare the Gospel let vs consider to what ende it is that is to wit to certifie vs that God looketh vpon vs with pittie euen vpon vs wretched creatures and that hee setteth vs free from the cursednesse that is in vs insomuch that although we deserue to be cast off at his hand yet neuerthelesse hee sheweth himselfe gratious vnto vs and that whereas he might with good right bee our enemie he sheweth himselfe as a father towards vs. Let vs say I be well aduised that we make our profit of this doctrine when it is preached vnto vs. Col. 1. â— For whereas we be assured by the scriptures that God sheweth himselfe fauorable to vs in laying aside all enmitie that was betwixt him and vs by reason of our sinnes if the same were well printed in our heartes we would haue an other manner of desire than wee haue to set forth his prayse What a treasure is it that our Lord sheweth himselfe so to vs as though we sawe him in his owne person that he openeth the heauens to assure vs that he loueth vs euen vs which make warre against him insomuch that wheras he should vtterly mislike of vs he vouchsafeth neuerthelesse to take vs into his fauor maketh vs to feele it
him with rigour he might haue condemned him with all the rest For what is there in Abraham to make God to bee beholding vnto him So then wee are all confounded in our selues And therefore there is no other remedie left vs but to beleeue in the free promises which hee hath made vnto vs embracing his mercie and fatherly loue hanging thereon the assurance of our saluation The cause say I why we are iustified by faith is that in our woorkes there is no righteousnesse which may answere for vs before God but wee are all to bee condemned But nowe God hath so receiued vs with this condition that hee forgiueth vs all our sinnes and that not onely for a day but for all the time of our life not that wee shoulde sinne vnder colour that God wil bee mercifull vnto vs let vs take heede of that but because we are frayle and weake God will alwayes continue his goodnesse towardes vs. And farther when wee doe any good there is yet some euill euen in that good which wee doe For wee neuer giue any almes with such perfectnes as were requisite but God may alwayes finde some fault or other in it It is with our workes as men vse to say of wine that there is still some faulte or other in it It is good wine will one say but it hath taken winde it is too sharpe it is mustie or there is I know not what in it it is turned and so the wine is nothing woorth Euen so is it with our workes there is alwayes some spotte or other in them so that God shall haue iust cause to reiect them Seeing it is so wee had neede to be borne withall at his hande as a chylde is borne withall by his father And in verie deede hee hath made vs such an expresse promise by his Prophet Malachie Mal. 3.17 Psal. 103.13 That hee will spare vs euen as a father spareth his chylde who perceiuing his chylde to bee willing to doe that which hee commaundeth him although hee doe not his worke so perfectly as were requisite hee shoulde wil not deale rigorously with him if so bee hee goe about it with a willing and cheerefull mynde So then yee see why it is sayde that wee are iustified by faith But whereas it is sayde on the contrary side that our workes shal bee reckoned vnto vs for righteousnesse it is because God accepteth them And why Is it because they are worthie to bee accepted or for that they haue any merite in them No. But because of the couenaunt and agreement which hee hath made with vs that seeing wee are members of our Lorde Iesus Christ hee beareth with vs hee pardoneth vs our sinnes and accepteth that which wee offer vnto him although it bee woorth nothing yet is it ynough that hee accepteth of it According vnto this reason it is saide in this place that the almesdeedes which wee doe for Gods sake shal bee accepted at his hande for righteousnesse And this letteth not but that wee bee iustified alonelie by faith for when righteousnesse is referred vnto his fountaine from whence proceedeth it From the free mercie of God in that hee forgiueth vs our sinnes Nowe sith it is grounded vppon that wee must not imagine that there is any contradiction in these places And therefore let vs briefely note that when our Lorde sayth that the almes which wee bestowe shal bee reckoned to vs for righteousnesse it is to encourage vs the more to the intent wee shoulde not feare that eyther our payne or our money is lost when wee haue relieued the necessitie of the poore And when wee haue this lesson we will not come and laye the foundation of our saluation vppon our woorkes but wee will alwayes buylde the assurance of our saluation on the onely mercie of God and vppon the death and passion of our Lorde Iesus Christ by whose sacrifice wee are reconciled and through whose obedience all our sinnes and iniquities are done awaye This saye I is the meanes to assure vs of our saluation And thus when wee haue settled our trust and confidence in the onely mercie and goodnesse of God wee will haue no mynde to stande vppon our woorkes but it will suffice vs that beeing accepted by the free mercy of God without any merite or deseruable worthinesse of our workes hee will giue vs will strength and power to serue him to serue him I say not after our owne fantasie but accordingly as hee commaundeth vs. Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to take them away and therewithall so to refourme vs by his holy spirite as our whole indeuour may bee to please him and to obey his holy will as hee hath declared it vnto vs in his lawe And because we cannot come vnto such perfection as were requisite wee shoulde pray wee him to reache vs out his hande alwayes to supplye our wantes and to strengthen our infirmities vntil hee hath cleane ridde vs of them And so let vs saye Almightie God heauenly father c. On Munday the x. of February 1556. The CXL Sermon which is the fifth vpon the foure and twentith Chapter 14 Thou shalt not defraude the hired seruaunt which is needie and poore neither of thy brethren nor of the straunger which is in thy lande within thy gates 15 Thou shalt giue him his hyre for his day before the sunne goeth dowen for he is poore and therewith sustaineth he his life Least he crie against thee vnto the Lorde and it be sinne vnto thee 16 The fathers shall not be put to death for the children neither shall the children die for the fathers but euery man shal be put to death for his own sinne 17 Thou shalt not wrest the right of the straunger nor of the fatherlesse neither shalt thou take the widowes rayment to pledge 18 But thou shalt remember that thou wast a seruaunt in Egypt and that the Lorde thy God deliuered thee thence Therefore I commaunde thee to doe this thing IF there were not great wickednes and crueltie in men it were needeles to set downe anie such law as is heere contained to wit That we withholde not from a poore mā the wages which he hath earned For we knowe that it is as it were his bloud according as it is written In the sweat of thy face shalt thou eate thy breade Therefore when a man bestoweth himselfe in our seruice we ought at least wise to giue him that wherewithall he is sustained and nourished And therefore I tolde you that if we had but one droppe of kindnes in vs we needed not to be taught this doctrine For nature teacheth vs what is right and indifferent Let vs therfore conclude when we reade y t which i◠written here that we are accused before God of beeing as brute beastes towardes our neighbours For God would suffer vs to followe on our owne course if he sawe
this is not common to all for there be many which continue frowarde and are vtterly cut off from the Church and from al hope of saluation And therefore seeing that the world is vnreformable Let vs looke wel about vs that we bee not comprised in the number of thē and when God maketh vs to feele his wrath let vs so feele it as it cause vs not to defie him to vomet our bleasphemies as many do but to bring vs in minde of our sinnes and to make vs ashamed of them and moreouer that therwithall wee may bee assured to finde mercy in our GOD for without that it is impossible that wee shoulde haue anie desire to turne vnto him As for those which thinke that God will not be mercifull vnto them albeit that they doe acknowledge their sinnes yet will they squatte them downe in their filthinesse and they can neuer be deliuered or dispatched from thē And why so Because they runne away from God neither is it possible to make them to come neere him for that they haue none vnderstanding of his fatherly goodnesse nor bee ascerteyned that he is readie to receyue them vnto him Hereby wee see howe the diuell hath reigned and yet doeth reigne in the Popedome For they talk much of repentance but the wretched sinners are still left in doubt In deede they giue them many plaisters howbeit not to purge away the inward vncleannes but rather to qualifie and to sweeten the sore on the outside which inwardly continueth still whereuppon they become drunken with this foolish opinion of satisfying God that thereby they deserue and make full amendes Thus the wretched Papistes doe their endeuour to reconcile themselues to God but with what certaintie None at all all is haphazard Againe they alleage the keyes of the Church but those keyes bee Pardons Satisfactions and Indulgences and Merites before God but no promise at all Nowe contrariwise wee must vnderstande that for to haue true repentance it is behouefull that God doe declare vnto vs his fatherly loue and that in making our repaire to him we bee fully certified that we shall not be disappointed nor haue the gate shut against vs. How so Moses hath spoken obscurely of the Redeemer for the time was not yet come that the plaine declaration should bee made thereof At this day Iesus Christ doeth call vs and wee vnderstand what the Apostle saieth namely that Gods Throne is not dreadfull and terrible vnto vs to make vs afraide but that it is a Throne of Grace vnto vs to the which wee may boldly approch Nowe then let vs acknowledge the inestimable good which God hath doone vs in drawing vs out of this maze of the Popedome and in telling vs that hee is readie to receiue vs to mercie and to deale with vs like a father notwithstanding that we haue bin rebellious children towardes him Thus did Moses meane in this place Yea and for a more confirmation thereof he addeth Although thou wert dispersed into the vttermost coastes vnder heauen yet the Lorde thy God will fetch thee from thence and bring thee againe into this lande which he hath promised thy fathers and there hee will increase thee more than euer thou wast Moses doeth here shewe that wee must not mistrust God albeit that there bee nothing but troubles myseries and calamities so as wee bee vtterly forlorne Let vs haue an eye to this comfort For ye see here howe y e people of Israel was like a bodie torne in pieces and driuen away as dust before the winde and yet notwithstanding God doeth promise to gather them together againe Nowe seeing hee hath wrought so with them wee must vnderstand that he will doe the like toward vs at this day and that although we were dispersed he will not fayle to holde vs vnder his protection so as we shall be gathered together againe if Iesus Christ doe the office of a Shepeheard towarde vs and wee bee of his flocke And hath he not in deede accomplished towarde vs that which is spoken heere Wee must consider not onely howe God hath gathered vs in when wee were vnder the tyrannie of the Pope but moreouer howe he hath assembled vs heere in a flocke wee must vnderstand that wee bee heere vnited all together as if wee were of one housholde Whereas we were dispersed and aliened from our Lorde Iesus Christ he hath now renuited vs to himselfe For as Paule saieth to the Colossians his office is to gather all thinges together as well in heauen as in earth Col. 1.21 So long as we bee cut off from the vnitie of faith and aliened from Iesus Christ wee bee like dust driuen with the wind◠and in such confused state haue wee beene but God hath deliuered vs from it As often therefore as wee come into extremitie let vs vnderstande that God woulde haue vs yet to turne vnto him and will giue vs furtheraunce thereunto wherefore let vs plucke vp our heartes following the exhortation that is giuen vs heere And by the way Moses sheweth that GOD doeth it not for any recompence which he looketh for at the peoples hand but for loue of his owne free choise and for his promise sake by the which he bounde himselfe when he swore vnto Abraham to giue vnto him and his that land for their inheritance Therefore when wee turne vnto our God to aske him forgiuenesse of our sinnes if wee woulde haue him mooued to shewe vs mercie wee must not come vnto him vpon presumption of our merites we must not thinke to obtaine grace by our owne satisfactions or by our good workes or by any other meanes but wee must be wholly grounded vpon this that it hath once pleased him to receiue vs vnto him and also declared by his dooinges that he will holde vs for his children seeing hee hath giuen vs Iesus Christ by whom wee obtayne forgiuenesse When wee bee once grounded vppon this free mercie let vs not doubt but that our Lorde is alwayes prest and readie to receiue vs to mercie But if wee doe swarue neuer so litle from that way wee shall so stray that in stead of approching vnto God wee shall goe further from him That is the thing which Moses meant to signifie in making mention of the othe whereby God had sworne to their fathers that he woulde giue them the lande Likewyse if at this day wee perceiue the Church to decrease yea euen so farre as it may seeme to be nothing let vs vnderstande that GOD wyll multiplie it seeing hee hath made that promise at leastwise if wee returne vnto him according as it is heere spoken And seeing he hath iustified the knowledge of his mercie in the land of Chanaan let vs not doubt at this day but that to bring vs into the heritage of the kingdome of heauen he will shewe himselfe much more stedfast yea and vtter such power in our behalfe that albeit wee see neuer so many lettes as it were to
wee haue seene here before to turne either to the right hand or to the left Deut. 5.32 Therefore let vs marke that the doctrine of the lawe dooth teach vs what is good and that thereby GOD meaneth to informe vs playnely of his will that wee may bee pliable to bee taught and submit our selues obediently vnto him They then which inuent one thing or other of their owne braine and would doe as they list doe shewe that they rather serue their owne affections than GOD. Therefore to order our lyfe well wee haue none other rule but that which is giuen vs from aboue nor any other than the very same which is contayned in the Lawe of God In deede men doe euermore confesse that nothing ought to be done which is not agreeable vnto Gods will but yet for al that they forge and deuise still some new inuention or other And that is because they thinke that God hath not in his Lawe declared vnto vs all that hee requireth of vs and that hee woulde haue vs to stay altogether vppon that And therefore Moses sendeth vs backe to that which is set downe heere as if hee shoulde say Men must not take vppon them to adde any thing in this behalfe vnder colour that the same is well pleasing to GOD for I tell you that whatsoeuer God requireth and alloweth hee dooth declare it in his Lawe content your selues therefore with this doctrine and bee not wiser than needeth seeing that your GOD hath taught you perfectly For the better confirmation hereof hee sayth Because thou shalt be conuerted to the Lorde thy God with all thy heart and with al thy soule He sheweth here that before wee can heare GOD or keepe his lawe and bee obedient vnto him wee must bee conuerted vnto him In deede hee speaketh to such as were already swarued But yet the nature of men is so in generall that euen from our mothers wombe wee bee all of vs backslyders and enemies to GOD and there is nothing in vs but vtter frowardnesse and rebellion God therefore must bee faine to chaunge vs from the roote For he shall neuer get good fruite out of vs vnlesse the roote be first chaunged Now this worde Conuersion or Turning importeth that whereas man hath his backe turned vpon God he must turne againe toward him with his face and that is all one as if the scripture should speake of a change as it is in lykewise sayde that wee must bee renewed Rom. 12.2 Wee must therefore consider that if wee haue the witte to suffer our GOD to teach vs it is a token that wee are going toward him and that wee bee willing to shewe the feare obedience and subiection which wee owe vnto his Lawe But yet wee must come to this poynt of conuerting or turning back And wherefore For vntill men doe knowe themselues how can they so order their lyfe as it may bee acceptable to God Wee must vnderstand that wee bee altogether vntoward and wee must beginne at this poynt that whereas we haue bin lyke strayed beastes we must come and submit our selues to our God And for that cause the Prophet Ieremie saith that the thornes which bee in vs must bee plucked vp Ier. 4.4 and then the good seede shal haue place as if a place were full of thornes and bryers and euill weedes the same coulde not bee sowen neither coulde any plough goe there to put in the good seede and therefore it must first bee stubbed and rid cleane And that is the cause also why the Aposte setteth downe the same similitude according to that which Moses meant to shewe in this place insomuch that hauing treated of the feare of God and of obeedience to his lawe hee dooth purposely speake of Conuersion saying it is needefull that men shoulde bee chaunged And hee sayth with all the heart and with all the soule shewing that the repentance which God requireth of vs is that wee shoulde serue him vnfainedly according as all the Scripture declareth For men bee giuen to hypocrisie It is enough with them to haue a certaine faire shewe and outward appearance and it seemeth to them that God is payed But he regardeth not that which is faire to the eye hee would possesse our hartes and affections that is the principall poynt Meane we then to direct our lyfe in such sorte as it may be allowed of GOD It is not sufficient to occupie our handes our feete and our eyes and to order our outwarde lyfe vnblamably so as men may finde no fault therewith but also our thoughtes and our affections must bee altogether changed as Saint Paule also declareth Rom. 12.2 that the same is our reasonable seruice Renue yourselues saith he He speaketh neither of hands nor of feet but of al your vnderstanding of al your soule you must of necessitie be changed if you desire that God shold accept the offering which you make vnto him of your lyfe Herein we see how much the Papistes be deceiued when they speake of repentance For among them repentance or as they terme it Penaunce is but the dooing of trifling toyes as to goe woolwarde to trotte on pilgrimage to doe other gewgawes to cause some Masse to bee sayde or to bestowe some Almes That is the thing which the Papistes doe comprehend vnder this woorde Penance But the holy scripture saith that men must conuert that is to say bee chaunged There is no worde of gadding hither and thither neither is there any talking of the making of any outward countenance but that there must bee this renewing And it declareth yet farther y t the same renewing must be of our hart and not onely of our hart but also of all our whole heart as if it were sayd that God accepteth no fayning but rather vtterly abhorreth it True it is that we cannot haue a heart so perfect as is requisite it shall want much thereof neuerthelesse wee must mislyke of all fayning and not be double minded And wee must enforce our selues to fight against all our wicked affections and not cease vntill our God doe raigne ouer vs as wee serue him not vppon compulsion and in outwarde shewe but of a free good will and as setting all our delight in his Lawe Psal. 119 2â— according to that way which Dauid sheweth vs by his owne example Nowe forasmuch as wee bee so farre off from this perfection and so guiltie before our God as hee may iustly cast vs off altogether let vs come and with all humilitie fall downe before him beseeching him that it may please him to haue pitie vpon vs and to receiue vs to mercie in the name of our Lord Iesus Christ blotting out our faultes and offences and not to respect what wee haue deserued But rather to vse his infinite mercie that wee by that meane may bee reconciled vnto him and nothing may hinder him to make vs to feele his grace and to guide vs by his holy spirite in such
to the end we should not be so senselesse as we were before to flatter to hardē ourselues but that we should come directly vnto him and yeelde ourselues guilty yea euen with such misliking of our sins as we shold hate the euil y t is in vs and seek nothing but to be receiued vnto his gouernment to be changed renewed by him so as wee may take no pleasure but onely in framing ourselues to his good pleasure That is the thing which Moses meant in saying y t although the people should be constrained to say y t they suffered those so many plagues miseries because God was no more among them yet should they also haue a testimony to follow thē and to holde them as at a bay as who would say Thou shalt not escape but shalt know y t thy sins be the cause of al these euils although thou seeke starting holes yet must thou bee as it were pent vp and feele y t God is against thee that thou shalt be more more tormented vntill thou turne againe vnto him True it is that this is spoken of a witnesse y t was against y e people and y t it serueth to expresse y e stubbornes which was in y e children of Israell as hereafter we shall see more at large And surely although God vouchsafe to shewe vs mercie and would haue vs to heare his woord to the intent to bring vs to repentaunce yet must that woorde first bee a witnesse against vs. As for example wee shall neuer obtaine fauour of God vntill hee haue condemned vs. And wherefore Bicause we be wrapped in our sinnes and doe sooth and flatter our selues in them Nowe so long as men doe thus glory in themselues or become carelesse there is no place for mercie for they make but a scoffe of the goodnesse of GOD. Yee see then that wee bee shutte out from all hope of saluation vntill wee bee condemned of God To bring this to passe his word must discouer our iniquities and all our filthinesse and make vs abashed and ashamed and also driue vs to feele the sorrowes of death and to see hell which is prepared for vs. The point then whereat God beginneth when hee meaneth to bring men to saluation is that he stirreth vp his worde for a witnesse to them to make them to know that they be vtterly forlorne and damned Is that done Then doth God admonish vs and giue vs Testimonie of his good will and not onely lay vs foorth his doctrine but also recite the processe of all our faultes Nowe then let vs receiue the woord when it testifieth vnto vs our condemnation that beeing drawen thereby to repentance and altogether ashamed of our selues wee may obtaine fauour before GOD. Yet let vs vnderstande moreouer that when GOD doeth so frame our inditement it is for our benefite for hee maketh vs our owne Iudges to the intent that hee himselfe would not iudge vs but surceasse from it Nowe if wee will needes play the wilde beastes when as GOD testifieth our sinnes vnto vs or else if wee goe to seeke for leaues to couer vs 〈◊〉 3.7 that is to say if wee will needes scape his iudgement by our lying and hypocrisie and play the skoffers which make a mocke of all warninges that are giuen vnto them or if we play the mad bedlems in despising GOD as we see many doe who cannot abyde any rebukes but doe grinde their teeth as often as they bee made to vnderstande their sinnes if I say wee doe proceede so farre then must the woorde of God stand still in his first force to wit it must bee a Testimonie to vs of our damnation And therefore seeing it is sayde heere that the Song is a witnesse to auow that GOD hath iust cause to punishe his people and that the people stande conuicted thereby let vs feare let vs feare I say least our Lorde doe with lyke extremitie pursue the processe which hee hath made against vs and that there bee no place of refuge to his grace after wee haue once reiected it nay rather as soone as hee summoneth vs let vs learne to stoope and to shut our mouth and not to make any excuse but to say Lorde wee see verie well that if thou wouldest vse rigour towardes vs we were vndoone there is no shift for vs but that thou must receiue vs lyke damned and forlorne cast-awayes as wee bee and bestowe thy mercie vppon vs for all our welfare lyeth in this that thou looke no more vpon our sinnes to punish them but that through thy free goodnesse thou doe take them away and blot them out Thus ye see how we ought to put this place in vre where Moses sayeth that this Song shall be for a witnesse to the people of Israel Hee sheweth yet better what testimonie hee giueth by this Song It is sayeth he that I will bring you into the lande which I haue promised to your fathers a land flowing with milke and honnie Heereby he giueth vs to vnderstande that it is a fatte lande and fruitfull of all good things in such abundance as if milke did runne therein in stead of Riuers and as if they had withall the like abundance of hony This maner of speech is very commonly vsed whensoeuer God speaketh of the land of Chanaan and not without cause For God had blessed it aboue all the rest of the world yea and no doubt but the people found that with their comming thither the fruitefulnesse of that land was augmented And surely it is a maruailous matter how such a huge multitude was nourished in so small a countrie But at this day we see it is a land halfe barren True it is that euen as yet there are some places thereof as little speckes which are very fat abundant but yet farre vnable to verifie that which wee reade of it here namely that the land did flowe with milke and honie But herein we do so much the better see that which is spoken in the 107. Psalme Psal. 107.34 namely that when God hath giuen neuer so great fruitfulnesse to a land he can make it barrain againe as if it were sowed with salt so as there shall be nothing but leannesse nor any sustenance to bee found therein Wee perceiue then by the land of Chanaan how it is the hand of God that giueth aboundance to a land and likewise that his withdrawing of his blessing causeth a land to become fruitlesse and altogether barraine And therefore doeth Moses nowe protest that when the people come into y e land and there be nourished filled and fatted then serue straunge gods they shal bee condemned so much the more and then they must not looke for any startingholes but bee discouered to the whole world to their condemnation and this present song shal be as a processe wherin the forme of law is obserued so as y e summons shal be made first then the examinations and
is brought vnto vs. So then let vs marke well that whereas Moses treateth heere of the keeping of Gods worde God also doeth bynde himselfe to his people with condition that hee will gouerne them by his holy spirite and write his worde in their heartes and moreouer when hee hath so touched them hee will also be fauourable to them in bearing with their infirmities and in forgiuing their sinnes And after that manner doe wee perfourme GODS woorde not that wee can accomplish it and do it throughly for wee bee so farre vnable to perfourme the lawe that wee cannot so much as thinke one good thought â— Cor. 3.5 Nay rather wee drag backe from that which God commaundeth vs wee bee enemyes to all righteousnesse and vpright dealing God therefore must bee fayne to bow vs and to giue vs such teachablenesse as we may bee readie to heare his worde And moreouer when hee hath graunted vs the grace to haue such zeale and affection hee must also beare with vs in that we haue not done our indeuour to do the things which he hath appointed vs whereas we be disobedient and therefore hee might iustly punishe vs yet notwithstanding hee must bee faine to receiue vs to mercie and to giue vs our pardon for our Lord Iesus Christes sake And although the fathers of olde tyme had not so great and so euident teaching as we haue nowadayes by the Gospell yet did they knowe that our Lorde had promised them both the grace of his holy spirite and also his mercie to the forgiuing of theiâ— sinnes For the sacrifices which were offered in those dayes were not ordayned without cause It was not a trifling matter that the people came to the temple to offer sacrifices but it was a sure president that God receyued them to mercie in so much that when the bloud of any beast was there shed it was a figure which ought to leade them vp to a higher thing For there was alwayes a heauenly patterne which Moses had seene vppon the Mount Exod. 25.40 Hebr. 8.5 So then let vs not thinke as the Papistes doe that Moses vpholdeth heere the Freewill of men of purpose therewithall to set foorth their deseruinges as though men coulde by their owne power and pollicie obtayne Paradise and were able to serue GOD and to doe the commaundements of the Law Moses went not that way to worke but hee knewe what promyse had beene made to the people and that all thinges tended to the Couenaunt which GOD had made with them notwithstanding that the time of the full opening thereof was not yet come as it was promysed afterwarde by Ieremie Esa. 61.1.23 Ier. 31.33 Ezec. 11.19 36.26 Esay and all the rest of the Prophetes where it is sayd that GOD woulde make a newe Couenaunt with his people which was that hee woulde write his Lawe in their heartes and chaunge their stony heartes into heartes of flesh True it is that this belongeth to the Gospell neuerthelesse it was figured also vnder the Lawe and the fathers that liued in those dayes had some taste thereof so farre as was expedient for them Nowe seeing that our Lorde hath nowadayes multiplyed his grace towardes vs and made our state more excellent than the state of them that liued vnder the Lawe surely wee be lesse to bee excused than they for it is certayne that it maketh our offences and disobedience the more heynous Therefore let vs bethinke our selues and let vs market well that seeing God doeth offer vs the liuing waters whereof Ezechiel speaketh Ezec. 36.25 that is to say seeing he sheadeth foorth the giftes of his holy spirit to make vs to walke according to his will wee must assure our selues that if wee shut the gate against him we shal be much more worthy of blame than those which yet neuerthelesse were condemned vnder the lawe And therefore let this waken vs and make vs more willing to heare Gods word to the end to keepe it seeing he not onely speaketh to vs by the mouthes of men but also prepareth vs to draw vs to him by the inward power of his holy spyrite and on the other side spareth vs and falleth not to examining of our liues with rigour but accepteth our dooinges as a father doeth his childrens notwithstanding that there bee much infirmitie and many vices in vs. And to the ende this word may haue the more force Moses sayeth that he not onely spake or vttered it but also that he witnessed or protested it to the people as wee haue seene afore And not without cause doeth hee repeate it heere againe For we be so lasie and shouthfull in receiuing Gods worde as is pitie to see Therefore it is requisite that there shoulde alwayes bee some protestation to make vs thinke the better thereon Deâ—c 30. â—9 Hee sayde heeretofore I call heauen and earth to witnesse against you this day that if the doctrine which I bring vnto you doe fall to the grounde and that yee make no account thereof the very Sunne and Moone and all other creatures shall cry out against you for vengeaunce of such contempt and negligence So then he addeth now God hath made mee a teacher and I for my part will discharge my duetie and that not with a colde and dead vtteraunce of the thinges which I haue receiued but by protesting to you on Gods behalfe as though I were a publike notarie had a proxie from him assuring you that sith your God hath graunted you the grace to heare his word if you bee negligent in receiuing it yee must make a dreadfull account for it Hereby we bee warned to receiue Gods worde with such reuerence as the Angels of heauen may bee witnesses of our fayth zeale and constancie Let vs goe with open heartes and mindes lifted vp to God that wee may bee taught by him And if wee doe so wee shall bee turned away from all the impedimentes of the world in so much that God shall no sooner haue spoken the word but wee shall bee agreed to yeeld to his teaching and we shall not bee zealous for a small time onely but when we haue once begun wee shall holde out to the ende For woe to vs if wee turne head in the middes of our way and start aside when we haue begun well so as the diuell may finde y e meanes to leade vs astray Alas what shall it boote vs to haue beene come into a good trade So then let vs marke well this worde Witnesse which is set downe here by Moses to doe vs to vnderstand that our Lorde speaketh not to vs to leaue our vnthankfulnesse vnpunished when wee haue despised the thinges â—hat are tolde vs in his name but that there shall be alwayes this solemne witnessing or protestation vnlesse we benefite our selues by his teaching of vs. Now Moses addeth consequently That the worde is not vaine towardes them This peece of text is misunderstoode if it bee taken for
escaped him euen from the beginning Which thing when they saw which had the charge of the poore strangers at that time although they had not any great sum of money wherwith to releeue the present needs yet failed they not to take such order that y e said writer was intertained after a sort with some part of the same money to the intent he might haue wherewith to maintaine himselfe and his small familie while he gaue himselfe wholly to the gathering of these sermons to the ingrosing of them faire againe afterward because he shoulde spare no time to any other businesse than that He vndertooke the charge with condition that he should copie out all the Sermons faire into bookes of a certain scantling of syse whereby they should be made which he should deliuer to one of the Deacons to be faithfully kept as a peculiar benefite belonging to the poore straungers at whose charges the saide writer was intertained And forasmuch as afterward the number of the faithfull increased dailie in the realme of France and many that could not heare the liuely voice of this good seruant of God in the pulpit were desirous at leastwise to see the things in writing which he preached openly and praied to be made partakers of them in that onelie respect and none other the writer had leaue giuen him to deliuer copies of whatsoeuer sermons were demaunded of him to the end that such as receiued them at his hand might profite themselues by the doctrine of them howbeit vppon condition that the same should not afterward in any wise preiudice or hinder the poore for whom the originall copies were carefully preserued as hath beene said that they might be printed to the common benefite of them all whensoeuer it should please God to giue them abilitie as was done afterward By reason hereof some which had gotten out copies that came to whole books taking oportunity of the liberty which our Lord of his infinite goodnesse and mercie gaue to the realme of Fraunce sticked not to cause some of them to be printed not onely to the great hinderance of the poore who by y e meanes were bereft of the thing that belonged vnto them but also to the disaduantage of all the faithfull inasmuch as those copies were neuer ouerlooked conferred with the originals which are kept diligently here which is such a deede as we know not how to name in one word and therefore do willingly leaue the iudgement therof to such as see whereto it tendeth and what sequele may insue of it For if euerie man may haue libertie to print at his pleasure al the sermons which he can pretend to haue bin so gathered whereas notwithstanding they haue not bin conferred with the originall copies which we haue here who shall let them to falsifie the most part of the true sermons by adding or diminishing and by mangling or nipping of them after their owne fancie It is well knowen that the abusing of the names of Gods good and faithfull seruants is no new thing If such libertie be giuen men deale as they haue begun in this cafe what wil come of it but that y e doctrine of saluation shall stand as it were at the courtesie of such as will make their owne deuices flie through the whole world vnder pretence of setting the name of this good man to the titles of them For sufficient proofe whereof and to the end it should not be thought that we do wrongfully without cause giue inkling of the things aforesaid we will briefly touch what hath bin doone herein a fewe yeares since namely that there haue bin certaine men who without any forecast haue bin so bolde as to cause certain sermons vpon the Prophet Danyel to be printed without vouchsafing to see the originall copie or to be aduertised there of from hence And to couer their whole doings the better they alledge that their so doing was for the glorie of God Yea marie but that should haue beene done without the hinderance of other men And it is a wonder to see how such folke dare boast themselues to be of the reformed religion For to thinke that Papists are the doers thereof there is no likelihood at all considering the hatred that they beare to that good man Therefore it is not to be doubted but that they be of that sort which crowd themselues into the number of the faithfull and of the reformed Churches and will needs seeme to be great Christians But let all men iudge whether it be a dealing meete for them that feare God so to filch away y e things that belong to the poore members of our Lord Iesus Christ. And this thing bringeth vs to the rememberance of another deede whereof we be constrained to make our moane likewise to the whole world to the end that such as wittingly with hold the goods of our poore folke may aduise themselues better than they haue done hitherto and make amends as they ought to do The matter concerneth them that print or daylie cause to be printed or which haue heretofore printed the Psalmes made into meeter by M. Beza There is none of them all but he knoweth right wel that he cannot with good conscience ne ought also to print them without paying to our poore folke the thing that was promised and agreed vpon before they were euer once put in print as all of them can wellynough tell Yet notwithstanding the most part and in maner all that haue had to do with that matter would neuer yet pay aught of that which they ought to haue doone for any thing that could be tolde them of it But let them vaunt themselues to be good and faithfull Christians as much as they list they shall not easilie make men beleeue that they haue so much conscience as the Papists had in that behalfe For how ignorant so euer the Papistes were yet would they neither take away nor withholde the things which they knew to belong to the poore And therefore it is a great shame that they which professe the Gospell which resort to the Christian congregations which receiue the holie supper of our Lord Iesus and to be short which will needs be mustered in the aray of the faithfull do no better bethinke themselues of the discharging of their dueties Surely we maruell how they dare prease to the open Sermons where they be so often condemned at leastwise in generalitie But it is seene by experience that they be no whit mooued with them but doe fall asleepe insomuch that they thinke not that the great number of threatnings which are vttered against all such as behaue not themselues trustilie towards their neighbours and against such as withhold other mens goods specially the goods that are appointed to the poore do concerne themselues Yet notwithstanding howsoeuer any of them both doe take the matter they shall one day be faine to feele to their cost that whatsoeuer is doone to the poore members of the
promise is not disanulled but must now presently take effect and be accomplished in their persons Hath God said so saith he Then must you consider that he spake it not onely to your fathers which heard the promise but also to you which are their ofspring Gen. 18.19 For it is expressely sayd that Abraham should teach his children the wayes rightes iudgementes and statutes of the Lord. Then was it for the children of Israel to haue receiued the promise that had bin made in olde time to their fathers as if God had spoken it within fresh remembrance And in deede wee ought to wey well this circumstance For it is not to those only which were at the beginning of the Gospell that God sayth I receiue you for my people but his wil is that y e same doctrine should be preached stil to the worlds end Let vs note then that we also are comprehended with them that heard the word of god at the beginning And forasmuch as his grace reacheth out vnto all men and is common to all ages it becommeth vs to giue eare to it seeing it is appointed and offered vnto vs as well as to them And why For it is not to S. Peter and to S. Paul onely that God hath sayd I am your Sauiour but he hath ordeyned them to be messengers of his goodnes that we might be taught by their mouth and we doubt not but God will doe the lyke to vs as he did to them Thus ye see what we haue to consider when as it is sayd that God promised the land of Chanaan for an inheritance to the whole linage of Abraham and vnto them that should descend of his race And in very deede it behoued the people alwayes to come back to this saying I am thy God and the God of thine ofspring after thee Gen. 17.7 And againe vnto this Deut. 7.9 I am the Lord which sheweth mercie to a thousand generations as we shall see hereafter Now this was not said for that one tyme onely it must be accomplished nowadayes also Thē let vs consider y t God hauing once plāted y e warrant of our saluation will haue it goe foreward dayly so as we should knowe y t he calleth vs to the possessing of his kingdome that in vs he calleth them y t are to come after vs Insomuch that y e children which come of Christians are already chosen of God to be his flock of his houshold God hath takē thē to himselfe already euen before they come out of their mothers wombe Is not y e knowledg of such doctrine an excellent strengthening to vs when we see that God hath giuen our saluation a ground to build vppon before we were borne or created yes But here it might be demanded how the land was promised to the fathers which neuer had possession of it For wee knowe that Abraham Isaak and Iacob acknowledged themselues to be but soiourners there and that they had not the Lordship of the land but that they were as poore wanderers Gen. 47 9. and were tossed too and fro insomuch that euen their water was taken from them so as they had not water to drinke and not onely were kept from comming to the pits that had bin digged already but also were put from water when they had digged pits by their owne labor and trauell Gen. 21.25 and 26.15 Where is then the promise of God which he made to Abrahā concerning the giuing of the land vnto him Hereby we be put in minde of that which the Apostle sayeth in the Epistle to the Hebrewes Heb. 11.13 that is to wit that the auncient fathers had not an eye to the visible land but onely tooke it as a representation of the euerlasting dwelling place wherevnto God calleth them Insomuch that although Abraham had not anie possessiō in the land of Chanaan yet was he Lord maister of it neuerthelesse howbeit that he held himselfe contented w t the only sight y t God gaue him therof to the end he might haue his heart lifted vp into heauen and wayt to haue his euerlasting abode there Thus to be shorte the Lordship which Abraham had of the visible land was spiritual For although in mans opinion he had no whit at all of it but was like to haue bin driuē out of it euery day yet possessed he the thing that God had promised him But now if we make comparison between Abraham and vs haue we not greater cause to lift vp our hartes to the kingdome of heauen than he had seeing we not onely haue a mirror or image of it set before vs by God but also that Iesus Christ hath in his owne person opened vs such a way thither as our faith may well atteine to the glorie of God Therefore ought we to be the better confirmed in the promise that God hath made vnto vs of aduauncing vs into his kingdome to enter into it as his lawfull heires thereof And although wee doe but as it were creepe on al foure here belowe vpon the earth and our body is to vs as a corruptible and transitorie lodging and we be weyed downe with these bace thinges ◠yet must our true dwelling place needes be aboue and wee our selues must needes be citizens of heauen and fellowes with the Angels aforehand and possesse the thing aforehand by faith and hope which wee haue not as yet in very deede as the holie fathers haue done afore vs who notwithstanding had not thinges opened so plainely manifestly vnto them as wee haue nowe nor nothing neere Thus see you the maner how Abraham Isaak and Iacob were not disapointed of y e land which God promised to giue thē although they neuer had the full fruition thereof themselues but waited patiently til the cōuenient time were come for God to put their successors in possession of it after their deceasse Sith it is so let vs walke on vpon earth in sufferance of many conflicts looking only vpon the things that are promised vs not doubting but that we be sure of the benefite of them already although we holde them not in our handes ne behold them with our eyes For why God cannot fayle in his promises But now let vs come to the ioyning together of y e thinges y t Moses setteth downe for he saith Drawe towards the land and possesse is for it is as your commandemēt according as God sware to your fathers Here Moses matcheth Gods promises with y e exhortations which he himselfe maketh for the true fashion of building when men are to be brought vnto God that they may honor him serue him seek his kingdom is to begin at his free promises to vewe that he preuenteth vs through his own mere goodnes y t he passeth not whether we be good or no y t although we haue not deserued ought at his hand yet doth hee of his meere free goodnesse come vnto vs bynde himselfe to
of necessitie we must not step to him with such lustinesse as though hee owed vs any thing but after as we haue felt the experience of his goodnesse and grace towardes vs wee may bee so much the more familiar with him And that is the thing whereon wee must cast our eye and it is also the thing wherein GOD is rightly glorified by vs. When I come vnto him and say Ah Lorde true it is that nothing I am nor nothing I can I haue nothing in mee but vtter naughtinesse neuerthelesse forasmuch as I haue found thee bountiful to me heeretofore thou hast shewed thy selfe good to me so many ways therefore doe I resort vnto thee still Beholde by my so doing GOD say I is glorified both for the time present and for the time to come And it is not onely Moses that hath vsed this manner of praying Wee see it was common among all the auncient fathers Howe often see wee it vsed in the Psalmes Psal. 30 Gen. 32. ◠and wee see also that Iacob did the like Lorde saith hee I am stuffed full of thy benefites when I consider the good that thou hast done mee I cannot but acknowledge that thou hast vsed wonderfull mercie towardes mee and yet for all that I am faine nowe to repayre to thee still Wherefore let vs learne that if Moses being a man of GOD yea and such a one as had so excellent recorde of the holy Ghost alledged not any desertes of his ne vaunted of any worthinesse of his owne parte in his praying vnto GOD much more ought wee to confesse that wee bee not worthie to open our lippes vnto him and to stoope and to discharge our selues of all selfestimation when wee come vnto him so as wee presume not vppon any thing that is in our selues Marke that for one point But though wee bee vnworthie to pray wee haue well wherewith to imbolden vs by reason of the greate number of benefites that wee haue receiued at Gods hande For his reaching out of his hande vnto vs is not to doe vs good for one day but to continue and to giue vs accesse to resort to him againe to morrowe In so much that when God hath once beene gracious to vs thereby hee sheweth that hee woulde haue vs to come still to him seeing hee hath shewed vs the way and opened vs the gate So then let vs learne to call to minde the great number of benefites whereby GOD hath vttered his loue towards vs to strengthen our selues withall that wee may take heart to warrant our selues by true faith that hee will heere vs at our neede And surely as for them that minde not Gods benefites they bee at their wittes ende when they come to the pinche And the same is the verie cause why we be so colde in praying and why we goe to it so vnlustily not knowing whether wee shall obtaine aught or no or whether our prayers shall bee in vaine and vnprofitable or no. Why so For wee bethinke vs not of the promises that GOD hath made vs and as yee would say of the hansels which he hath giuen vs. Matt. 7.7 He hath assured vs oftentimes that wee shall neuer come vnto him amisse and we thinke not vppon it at all Our owne vnthankfulnesse therfore is the let that wee haue not a true and right trust in him and that wee cannot repaire vnto him to say Lorde I doubt not but thou art mercifull to mee and admittest mee alwaies vnto thee but not for any worthinesse of mine Neuerthelesse I beseeche thee remember the benefites that I haue receiued at thy hand for it is vpon that trust that I come vnto thee hoping that as thou hast shewed thy selfe gracious and bountifull to mee heretofore so thou wilt continue still vnto the ende Thus ye see what wee haue to remember in that Moses saieth Lord thou hast begun to shewe thy seruaunt the highnesse of thy mightie arme Now Moses speaketh here expressely of Gods highnesse and greatnesse and of the mightie power of his hand As if he should say that God had made him to feele an extraordinarie working and that the grace whereby hee was induced to pray vnto GOD was a speciall one aboue that which euerie man feeleth For God had vttered an vnaccustomed maner of power so as they wee no common thinges which he shewed vnto Moses That then was y e cause why he desired to bee brought into the lande of promise As if he had saide My God thou knowest that thou hast chosen mee not as some other person among vs but as an elect vessel therefore forasmuch as thou hast vsed mee in thy seruice nowe vouchsafe to bring me into the land And herein wee see that Moses desired this not so much for his owne sake as for the whole peoples sakes that all of them might haue fared the better by it For it was a thing that might haue troubled y e weaklings to see the leader of y e people die Ye see they were a people that were ouerbold at leastwise in rashnesse but yet when they should obey God they were seene to be cowardly ynough and when Moses died it was ynough to haue made them vtterly vnweeldie insomuch as it might haue caused great offence among them What meaneth this might they haue saide The Lorde was determined to put vs in possession of the lande and why doeth he nowe bereaue vs of him whom he had ordeined to bee our guide Moses hath bene his lieuetenant vnto this houre and nowe he goeth away to die It should seeme then that God had altered his minde and intended not to goe through with the thing he had begun Moses had an eye to all this And therefore if we looke no further we see so much y e more that his desire was good and holy but his fault was that being condemned of God whereas he ought to haue held him to it and not to haue gone any further to reply against it he did it not Moreouer he addeth therewithall What God is hee in heauen or earth that hath done according to thy workes and according to thy mightie power This manner of speache to say What God is he in heauen or earth seemeth perchaunce to be fond For is there any other GOD than hee that had published his lawe by the hand of Moses If hee alonely bee God then is this comparison superfluous yea and euen fonde and to no purpose But wee haue to note that in speaking so Moses meant not that there is a multitude of Gods so as euerie of them wrought according to his owne abilitie and power and that the GOD of Israel surmounted all the rest and was mightier than they all Moses had no such diuelish superstitiō in his head For he knew well ynough y t there is but onely one God euen he that had reuealed himselfe to their father Abraham the verie same which had shewed by his deedes that he is y t
sorrowes and many hartbytings On the one side wee shall haue sickenesse and on the other side pouertie besides these men shall doe vs wrong and diuers other inconueniences and to be shorte wee shall in effecte doe nothing but pyne and languishe In deede if God delt so mildely with vs as wee might alwayes haue our mouthes open to prayse him so as there were nothing but myrth and ease in our lyfe wee should perceiue his loue the more playnely But yet in the meane while although wee be afflicted although wee haue much anguishe and griefe yet doth the substance of our saluation continue still What is to be done in this case Let it content vs that GOD is our father Although he handle vs not as wee woulde wishe but rather cleane contrariwise so as in steade of sweetenesse wee finde bitternesse and hee graunteth not our requestes at the first choppe but hideth himselfe from vs in our afflictions as if hee had forsaken vs and giueth vs not meate and drinke at our pleasure finally when all thinges faile vs yet let it suffice vs that wee haue stil the warrant of our adoptiō that God ceaseth not to take vs and auow vs for his children These say I are the thinges wherewith we must content our selues in such wise as all thinges else must bee borne patiently by vs. And that is it which wee haue to marke vppon these wordes where GOD sayth to Moses bee contented But the vnbeleeuers haue not this prerogatiue God shaketh them off quite if they cry he giueth deafe eare to them neither saith hee to them for their comfort bee contented but hee letteth them chawe vppon the bridle so as they bee in horrible vnquietnesse and vexation and haue not wherewith to asswage their sorrowe For they beleeue not that God beareth them a fatherly good will nor that hee receiueth them into his fauour So now wee see more clearely the thing that I touched briefly before that is to wit that Gods refusing of the faithfull is not an vtter reiecting of their prayers as though their calling vppon him had not booted them at all but hee graunteth them generally that which is good for their saluation And as for in the rest he cutteth them out their morsels so as hee graunteth them not whatsoeuer they wishe neither were it for their welfare that hee shoulde so doe Therefore must wee beare this lesson so in minde as wee may bee able to put it in vre that is to wit that if wee obteine not all that euer wee faine would at Gods hand but that when we resort vnto him he suffreth vs to linger stil in our miseries easeth vs not of our troubles at the first so as we dragge our winges after vs as they say we must bethinke vs of this that wee must be contented And why for it is good reason that wee should yeelde to the good pleasure of our God seeing hee reserueth this inestimable benefite and priuiledge to vs that wee be still mustered in the aray of his children And besides this let vs assure our selues that God furthereth our soules health in refusing to graunt vs the thinges that he knoweth to be vnmeete for vs. Wee see that diuers times hee granted y e disobedient their desires Num. 11.18 but that was not to their benefite It had bin much better for them to haue gone without them and that God had sayd them flat nay of them Contrariwise when hee denyeth our requestes and maketh vs to perceiue that it is not reason that our lustes shoulde raunge vnbrideled and wee haue all that our fancie runnes vppon his making of vs to perceiue all this is to our benefite As for example if a childe haue a fickle head as commonly all children lacke discretion and desire his father some fond or euill thing if his father let him haue his swindge lyke a goose hee putteth the halter about his neck by cockering of him too much But if hee shewe him a grim looke and make him perceiue that he is a light-headed boy without wit or discretion his child will be the better for it afterward and this correction whereby his foolishe appetite is repressed wil do him good Euen so doth God towards vs for hee knoweth it is much better for vs to haue our lustes subdewed than to giue them too much libertie And that is y e cause why he did so precisely deny Moses request Wee knowe that if euer man obteined fauor in Gods sight it was Moses inespecially aboue all other Exod. 33.11 For God did him the honor to shewe himselfe familiarly vnto him face to face as a friend doth to his companion for so doth the scripture itselfe report and yet yee see his request was refused for it was sayd vnto him Speake no more to mee of this matter Hee doth as it were threaten him Now if Moses were thus dealt with let vs vnderstand that wee ought not to take it too much to hart if God deale roughly with vs nowadayes and make no haste to succour vs but rather that to our seeming the miserie increaseth dubble after wee haue prayed vnto him Let vs not thinke the matter strāge for it shall turne to our benefite To be short let vs learne to beare all temporall corrections patiently which God sendeth vnto vs. Although our condition waxe woorse and woorse to the worldward although wee haue a heauy burthen to beare although wee haue many harde and grieuous thinges to indure yet notwithstanding wee must come to this poynt that forasmuch as they bee but temporall chastisements wee may well holde our selues quiet for our saluatiō abideth stil vnappayred And although wee obteine not some thing which wee aske yet must wee not thinke our selues vtterly barred from it vntil our Lord shewe vs by some euident signe As how When a man is in trouble he repayreth vnto God and craueth mercie and yet he findeth no reliefe but in sted of easement he findeth himself tormēted dubble All y t he gaineth by his calling vpon God is that his miserie is increased But yet for all this hee must not be discouraged but continue still in praying vnto God And therewithall wee must consider thus God knoweth to what end hee doth it And his delaying to grant vs our request is to shewe vs that although hee suffer vs to languish in our aduersities yet doth he not forget vs nor disdayne to be our father still but onely teacheth vs to obey him and to bee subiect to him After that manner then must wee behaue our selues in praying When it shall seeme that wee haue lost our time in calling vpon God yet must wee still come backe to this comforte saying No God sheweth mee that it is not meete for mee to aske whatsoeuer I thinke good but that I must come and put my selfe into his hands with all humblenesse to receiue what hee thinks good and to holde all my desires in obedience vnto him Seeing that hee
so that to her seeming if shee were an honest wife she should bee faine to be contented with a little whereas now being a strumpet shee eateth of the deyntiest morsels and hath store of presentes brought her God therefore sayth that the Iewes were in the same taking when they were in loue with their idols and in the meane time fathered all their good thinges vppon them What shall I doe now sayth the Lorde When yee say it is our idols that giue vs meate and drinke ye be vnthankefull vnto mee for yee haue receiued all these thinges at my hand Now therefore I must be faine to bereaue you of them I will take away the bread and wine wherewith yee haue bin susteined and your wool and flaxe all other thinges I will bring you out sayth he into the wildernesse I will make you to pine away there yee shall be lyke a wretched harlot which after she hath played the naughtipacke and hath runne gadding here and there and in the ende hath bin driuen to eate her owne dung and filth is reiected of all men and dyeth for hunger and thirst not hauing wherewith to couer her shame Thus will I handle you sayth he and then shall ye finde that there is nothing better than to sticke to me Yee shal say Alas where is my husband that dealt so gently with me I must be faine to returne to him By this similitude the prophet doth vs to vnderstand y t when men giue themselues to lewdnes and doe not serue and honor GGD after he hath giuen them his worde they must bee reformed by force And why For as long as they liue at their ease they forget themselues they flatter themselues they be proude and thinke they may euen despise God For when God pincheth vs not nor maketh vs to feele his strong hand we take occasion thereat to sooth our selues in our vices so that wee haue neede as I said afore to be reformed by Gods striking vppon vs with maine blowes For if hee dally with vs it will breede our destruction and decay And surely there is not a notabler poynt than this For wee thinke it straunge that God should vse so sundry sortes of rigor in this world but in the meane while wee consider not the hardnesse of mens heartes For although Gods curses haue their full scope so as we see warres on the one side and famine on the other and euery man cryes out alas yet notwithstanding who is hee that looketh to the hand that smiteth Howe many returne to GOD for all that doth it not rather seeme that sinners haue conspired to resist God still Nowe seeing it is so let vs marke that Gods shewing of himselfe so rigorous is not without cause and let vs impute it to our owne selues Then if any of vs bee afflicted alone or all of vs in common so as we bee smitten with Gods scourges let vs vnderstande that wee haue neede of it and that it serueth to stoppe our mouthes that we grudge not against God assuring our selues that his nipping of vs after that fashion is not causelesse Besides this let vs also learne to comfort our selues sith wee see the ende that God aymeth at For like as hee sheweth himselfe rough and sharpe so will he also haue vs to tast of his loue and care towardes vs that is to wit that forasmuch as we haue forgotten him turned our backes to him not fought to him but rather indeuored to flee from him his intent is to drawe vs to him by that meanes and to induce vs to seeke him againe Ye see then that the true comfort of wretched sinners when God scourgeth them is to consider thus with themselues yet GOD hath pitie vppon vs in deede wee remembered not him but yet for all that hee hath not forgotten vs and that doeth hee shewe by the effect Neuerthelesse the cheefest comfort is in this that Moses addeth namely that they shall finde God if they seeke him For if wee goe to seeke God being onely in distresse and trouble can wee haue any courage to come vnto him True it is that when the wretched vnbeleeuers are distressed they toyle themselues and doe all that they can to seeke God We see that euen in the Popedome when men are in sorrowe and haue their sinnes laide afore them their saying is goe to let vs see if wee can pacifie God But as for them they haue no warrant that God will receiue them neither trust they to his free promises neither pray they in the name of our Lorde Iesus Christ. They can well speake of repentaunce but to their owne seeming God should receiue them for their owne worthinesse and not otherwise And so wee see they come thither as it were doubting for it is certaine that such repentance is ful of hipocrisie For why They be not sure of Gods goodnesse nay they neuer wist what it ment But as for vs let vs put the thing in vre which is sayd in the psalme Psal. 86.5 Lord thy mercy is euer ready in thee Hereby it is shewed vs that we can neuer returne vnto God to submit our selues vnto him vnlesse wee taste his mercie that wee may trust to it and rest vppon it That is the cause why I tolde you that wee must marke the text where Moses sayth If thou seeke the Lorde thy God thou shalt finde him Will wee then be prouoked to repentance when we haue sinned Let vs hearken to the promises that GOD hath giuen vs. For there hee assureth vs that as soone as wee open our mouth to pray Psal. 32.5 50.15 and â—45 19 â—sa 65.23 he will stretch out his hand to succour vs at our neede yea and that he will preuent vs so as wee neede not distrust him that hee will not receiue vs to mercy seeing we haue such a warrant Howbeit forasmuch as men would alwayes pacify God with countenances and ceremonies Moses addeth purposely that wee must seeke him with heart and with soule I sayd that men are euer desirous to content God with trifling thinges and wee see it too much For when they speake of repentance or penaunce in poperie what meane they by that worde but that men must vse much liplabour and make a sorte of Apes toyes But the heart must abide stil locked vp and men must in no wise rid themselues of their wicked affections nor clense them away They will alwayes keepe a backe shop behinde and in the meane season if they shewe some good outward signe they thinke it is enough and that God ought not to presse them any further They be dubble hearted and therfore they woulde haue God to receiue but the one halfe of that which he requireth and the other halfe they woulde pay him as it were in way of raunsome But as for vs let vs on our side learne to vnderstand that to finde him and to be receiued of him wee must seeke him with al our heart
another very notable poynt In deede I haue touched it heretofore neuerthelesse Moses maketh a larger declaratiō thereof and not without cause For lyke as hee had earst sayde that GOD is a fire which consumeth all thinges so it behoued him to shewe on the contrarie part that Gods nature is louing and gentle and that he is ready to forgiue the faultes of such as acknowledge them And that also is the cause why God telleth vs so often of his mercie But whatsoeuer bee sayd to vs concerning his goodnesse yet can we not trust in him as wee ought to doe There is not any thing harder to vs than to assure our selues of the goodnesse and fatherly loue of our God It is a great thing that whē God shal haue auowed a hundred thowsand times y t he loueth vs wil be fauorable to vs yet we continue still in a wauering and stand disputing vppon the matter feede our owne distrustfulnesse as though we would needes disable the record y t God giueth vs of his goodnesse Now then it is not more than needeth when Moses telleth vs that God of his owne nature is pitifull It is a propertie y t is euermore attributed vnto him and that not onely in this text but also in other places as we shal see hereafter Deut. 〈…〉 and the Scripture is full of the same doctrine Psa. 〈…〉 And why Because that else it were not possible to assure men forasmuch as they be so giuen to vnbeliefe as they still martyr themselues and are alwayes in perplexitie and vnquietnesse bearing themselues in hand that God will neuer be at one w t them True it is y t as I haue sayd already we be but too hardy in doing euil but whē we should assure our selues y t God wil haue pittie vpon vs when we should seeke him then doth our vnbeliefe bewray it selfe Not without cause therefore doth Moses say here y t God is mercifull to the end that the people might conceiue Gods nature and take holde of it which is altogether contrarie to their owne as God himselfe auoweth in other places Esa. 45.8 My thoughtes sayth hee by his prophet Esay are not lyke yours For if a man bee offended although the wrong that is done him bee but small yet is there no meanes to pacify him there will alwayes remain some roote of displeasure in his heart Now we imagine God to be lyke our selues we measure him by our owne yard For this cause hee protesteth thus Esa. 45.9 looke how farre heauen is from the earth so farre are my thoughts from yours And therefore assure your selues I seeke nothing else but that all such as haue offended mee should be at one with me Yea although your misdeedes be neuer so greiuous heinous Yet so it is y t I am ready to forget them out of hand So then let vs hearken to y e textes of holy scripture where God telleth vs that he is slowe to wrath patient and ready to forgiue the faultes that are committed against him Let vs beare this in minde that it may bee as a foundation for vs to builde vpon when the case concerneth the forsaking of our sins that we should be sorie for them and obtain the mercie that God hath promised vs. Thus much concerning that poynt But it were not enough for vs to knowe Gods nature except wee had his promise and that hee shewed vs his will there For the Papistes the Turkes and the Paynims also can well enough say as they haue alwayes sayde that God is mercifull but they cannot seeke it to taste thereof And the reason is because they doe not sticke and leane to his promises True it is that when they haue once imagined that God is mercifull they enter into many questions Yea but in deede say they what wote I whether this mercie serue for mee or no And afterward they put Gods mercy into the ballance with their sinnes and stand as folke dismaied at it Then is there a certaine confused imagination of Gods mercy in all men but yet can they not trust to it neither can they returne vnto God with ful perswasion that hee will reach them his hand to succor them And why for they haue not his promises So much the more therefore doth it stand vs in hand to marke well this text of Moses when hee addeth The Lorde thy God will not forget the couenant of thy fathers which hee sware to them And so besides y e knowledge which wee haue that God is mercifull and will receiue sinners when they come vnto him let vs marke well that it behoueth vs also to haue his promises to rest vppon so as our comming vnto him may bee because hee calleth and allureth vs because hee hath shewed vs his will because wee neede not feare that wee shall loose our labor And why for wee haue a warrant that GOD will heare vs. But Moses sayth expresly here the couenaunt of thy fathers which hee hath sworne vnto And why hath hee sworne vnto it Because it is not enough for vs to knowe that God hath promised to receiue wretched sinners to pardon them except wee knowe also that his promises are directed specially vnto vs and can apply them to our vse True it is that his promises stand not vppon mens doings neither is it in euery mans power to warrant himselfe that God will shewe him fauour For doe wee thinke him bound to vs Vppon what assurance shall I conceiue in my head that God wil accept me That were a diuellishe presumption God then must be faine to preuent vs hee must be faine to promise vs of his own free goodnesse y t although we be wretched miserable yet neuerthelesse he wil haue pitie vpon vs. So then if we wil obteyne forgiuenesse of our sins we must begin at gods promises But it is not for naught that Moses sayth the couenaunt of thy fathers That is to say the couenaunt that was made with thy fathers which is as their peculiar inheritaunce Now then we see how Moseses meaning is that to come vnto God wee must not onely consider that hee hath promised to bee mercifull to sinners but also euery of vs must apply it peculiarly to himselfe so as he can say in deede I am a wretched creature I am plunged in cursednesse there is nothing but despaire for mee No verily if thy God should not shewe thee mercie As how It is to thee that hee speaketh when hee sayth Come vnto mee all ye that are weary and ouerloden Matt. 11.28 and I will refreshe you Thou art of that number Nowe then assure thy selfe that thy GOD giueth thee his promises to the intent that thou resting vppon them mightest be sure of his goodnesse that it cannot faile thee Wherfore let vs not dout but that the promises which God hath made to his Church are ours that euery of vs ought to apply them particularly
receiue vs into his flocke to be his inheritance that wee may liue vnder his protection and hee setteth the euerlasting lyfe before vs Seeing hee doth all these thinges for vs ought not our heartes to yeeld though they were of stone Seeing that the creatures doe see that the liuing God abaceth himself so farre as to vouchsafe to enter into treatie with thē as if he should say Go to let vs see at what poynt wee bee in deede there is an infinite distance betwixt you and mee I might commaunde you what I thinke good without hauing any further to do with you neither are you worthie to come ny me or to haue any acquaintāce w t him y t can cōmaund you what he listeth without making any other protestation than only this This will I haue ye do this is my minde yet for all y t I forbeare mine own right I offer my self to you to be your leader sauiour I am willing to gouern you you shal be as my litle housholde I wil be your king if you will bee contented with my worde and besides this thinke not that my making of my couenant with your fathers was of purpose to gayne any thing at your handes for I haue no neede nor want of any thing and if I had what could yee doe for mee but I seeke your welfare and your saluation and therefore I am here ready to enter into couenaunt w t you and to binde my selfe to you for mine owne part Seing that the liuing God stoopeth so lowe I pray you must wee not needes bee too too vnthankefull if wee yeeld not to humble our selues vnder him and forbeare all pride and statelynesse So then it is not without cause that Moses speaketh here of the couenant that God made with his people to the ende that his goodnesse and grace might bee chiefly knowen And if this tooke place in the time of the Lawe there is much greater reason that it should take place at this day For our Lordes couenanting was not onely with y e Iewes nor for that one time onely but when hee sent his onely sonne then did hee shewe himselfe much more fully to be our father and Sauiour than hee had done afore and hee did it after as sweete and friendly a manner as could be so as it is all one as if hee had euen opened his bowels vnto vs. Seeing then that God hath giuen vs his owne hearte in the person of our Lorde Iesus Christ and we heare how Christ protesteth that hee will not hencefoorth call vs his seruauntes but his friendes Iohn 15.15 because hee hath imparted himselfe vnto vs so familiarly I pray you must not the diuell needes haue bewitched vs if wee bee not moued to yeelde our selues wholy vnto him and to forsake our selues and all our owne affections Therefore whē wee feele any naughtinesse in vs that keepeth vs backe from seruing God if wee finde any slothfulnesse in vs if wee bee fallen too fast a sleepe in this worlde then to waken vs vp and to cause vs to magnify God let vs cal to minde the couenant which our Lord hath made with vs. Now hereupon Moses addeth It was not with your fathers that God made the couenant but with vs euen with vs that are all aliue at this day This sentence may haue a dubble vnderstanding For it may be taken as though Moses made a comparison to shewe the better that the people which liued at that time might haue bin the more inflamed to serue God because they had receiued more grace than their fathers And for the same purpose also doth hee say in Exodus I haue not imparted this name of mine to your fathers Exod. 6.3 God speaking there to Moses telleth him that hee had not manifested himselfe so playnely to be God vnto Abraham Isaak and Iacob as hee did commaund to be done by Moses Hereby hee meaneth that the people ought to be y e more attentiue as now because God reueiled himselfe to them after an vnaccustomed manner And so the meaning of this text might bee that God made not the lyke couenant with our fathers True it is that God spake to his seruantes Abraham Isaak and Iacob and instructed them sufficiently And it is sayd expresly in the eighteenth of Genesis Ge. 18.17.19 Shall I hide from my seruaunt Abraham what I intend to doe vppon Sodom and Gomor No for I know hee will teach his housholde my decrees ordinances iudgementes and lawes Yee see here that Abraham did sufficiently instruct his housholde and that not after a slender fashion but in Gods iudgementes statutes and ordinances so as it must needes bee sayd that hee had Gods lawe well printed in his heart But yet for all that it was a benefit not to be held skorne of when God sent his Lawe to the people in two tables and vouchsafed that there shoulde bee wherewith to instruct them continually and also that the same thinges shoulde bee recorded for vs lykewise The thing therefore which wee may gather vppon this text is this protestation which Moses maketh to the people as if hee should say my friendes consider the benefit which God bestoweth vpon you this day which verily hee bestowed not vppon our fathers For hee gaue not them the lawe in writing as he hath done to vs neither vttered he thinges vnto thē by percelmeale True it is that he taught them sufficiently and as much as was requisite for their saluation but behold wee all this day are come a step higher than they were and therfore ought wee to come the neerer vnto him seeing that hee is so come downe vnto vs. That is Moseses meaning if we take the text after the foresayd maner Lykewise might a man say to vs at this day that God hath not delt with our fathers as hee hath dealt with vs. And so meant our Lord Iesus Christ when hee sayd to his disciples Matt. 〈…〉 Luke 〈…〉 many kings prophets haue desired to see the things that you see and to heare the thinges that are preached vnto you and yet haue not had their wishe Seeing then that God of his infinite mercie hath vouchsafed to preferre vs before the Patriarkes and prophets according also as it is sayd 1. Pet. 1 1◠that the Prophets serued more for our times than for their owne thereby wee ought to learne to resort vnto him to giue our selues wholy to his doctrine Howbeit if all thinges bee well considered although the matter before rehearsed be very profitable and that the same exhortation be oftentimes made in the holy scripture yet if all the woordes be well weyed Moses meant that God made not his couenant with those that had heard the Lawe at the first giuing of it foorth y t is to say not only with them but also with those that outliued them and succeeded in their place after their decease So to bee shorte Moses intended to shewe here that
away all idols frō among you so now seeing that God hath declared himselfe vnto vs in the person of his onely sonne ◠Tim. 3.16 it is meete that all idolles should downe Wee knowe that the Countrie of Egypt was full fraught with them aboue all the rest of y e world Now then wheras we were plundged in lyes darknesse before had an infinite number of idols all those thinges must melt vanish away when as God telleth vs that hee is the Euerlasting And whereas moreouer he termeth himselfe our God it is to acquaint vs with him that wee may knowe his Maiestie after a louing fashion For if God should speake but onely of his euerlastingnes and of his being we should for y e most part be vtterly abashed True it is y t this were sufficient to condemne all our dotages But yet for all that so it falleth out that wee can not be properly instructed thereby to our owne vse and profite Therefore when God hath once shewed vs that he onely is to be worshipped and honoured then must he also come to vs after a gentle and familiar maner that wee may feele him to bee our father and maister and knowe that his will is to make a couenaunt with vs to the intent that wee should sticke to him This is the thing that is meant by the title that is attributed to him in this text as if he shoulde say I come not onely as the euerlasting to make thee afraide Deut. 4.20 but therewithall I am also thy God I haue chosen thee to my selfe I intend to haue thee for mine heritage Now then wee see howe GOD authorizeth his Lawe to the intent wee should receiue it with all reuerence and lowelinesse and yet therewithal vouchsafeth to make it amiable to the end wee should taste of it and take pleasure to submit our selues to it and suffer our selues to bee ruled by the doctrine therein contained And so to bee short all excuse is bereft vs if wee honour not our God nowe adayes by renouncing all superstitions and all thinges that are contrarie to his seruice Why so Bicause the titles which he attributeth here to him selfe to holde vs in awe ought to drawe vs vnto him When as he speaketh of his souereintie ouer vs and saieth he is our God that ought to make vs to taste his fatherly goodnesse And both of them are contained here Wee see then that there remaineth no more to doe but to hearken to the thinges that are tolde vs in Gods Lawe and to hold our selues simply to the same And that is y e cause why he vpbrayded the people of Israel that they neither loued him nor feared him Mal. 1.6 If I bee thy God and maister where is thy feare And if I bee thy father where is thy loue saieth hee by his Prophet Malachie No doubt but the Prophet hath an eye to the thing that Moses toucheth briefely here For when God nameth himselfe the euerlasting it is to the end we should yeeld him the reuerence that is due to him And whereas he nameth himselfe the God of that people it is to the end to winne them by friendlinesse and to shewe them that seeing he had chosen them it was good reason that they should put themselues wholly into his handes Nowe if it were so vnder the lawe it agreeth much more to vs nowe adayes For although God haue vouchsafed to bee as it were abased in the person of his onely sonne Phil. 2.7 yet notwithstanding he continued still in his glorie and it was no abatement of the highnesse whereof mention is made here The abasing of our Lord Iesus Christ was an infallible euidence of the mercie of our God but yet howsoeuer it were it ought not to make vs to despise him For it was Gods wil to draw vs to his infinite glory by that means to the intent y t we shold worship him seeing he came down after y t fashion vnto vs. Iustly then may he vpbraid vs now adayes that we be vtterly vnexcusable if we doe not both feare him and loue him For he sheweth himself to be both our God and our maister Where then is our feare if we make none account of his commandements but bee so hard hearted at his threatnings as to set light by them and to goe on stil in euill deedes to make but a mocke of it though he shew himselfe to be our iudge and call vs to a reckening Where is the reuerence that we owe to our God For if it were a mortall creature we would stand in more awe of him than we do of the liuing God who hath all superioritie ouer vs. Againe it is not ynough for vs to feare God after a slauish maner as by constraint but our feare must bee matched with loue And for the same cause he nameth himselfe our father Yea and wee haue to note that in shewing himselfe to bee the GOD of Israel vnder that saying he meant to bee our Sauiour also Thou art our GOD sayeth the Prophet Abacuck and wee can not perish Abac. 1.12 Nowe then let vs beare these titles well in minde for they belong to vs that is to say they ought to serue for our instruction at this day 1. Tim. 3.16 when the Maiestie of God is appeared in our Lord Iesus Christ. And herewithall wee must also note what he addeth concerning the fauour that he shewed to his people I haue brought thee saieth he out of the land of Egypt Of a trueth God meant hereby to bind the people of Israel to him most specially aboue al other natiōs And that is the cause why hee maketh expresse mention of their deliuerance Neuerthelesse when God speaketh wee must bethinke vs of all the benefites whereby he hath bound vs to himselfe which are infinite inestimable But yet must we taste of them after our abilitie and apply all our vnderstanding to them and forasmuch as wee see that wee come short wee must straine our selues the more to know at leastwise so much by them as may teach vs to feare and loue our God Doeth God then speake We must first consider that it is he which hath created and fashioned vs and therefore wee bee his Loe here a benefite that is singular ynough alreadie Were there no more but his setting of vs in this worlde and his maintaining of vs here could wee recompence it as wee bee bound to do though euery of vs imployed himselfe to serue him to the vttermost of our power No But yet further when we behold y e recordes of his loue which he giueth vs both aboue and beneath Gen. 1.28 Psal. 8.7 as that he hath made the world for our sakes Gen. 1.26.27 9.6 Heb. 9.15 11.16 1. Pet. 1.4 that he hath ordained and appointed all things to our vse that he hath printed his image in vs to the intent wee should be immortall and that he hath
as we be hild downe vnder the infirmities of our flesh it may please him to vphold vs vntill hee haue clothed vs with his own righteousnes And so let vs all say Almighty God c. On Munday the xvij of Iune 1555. The xxxij Sermon which is the third vpon the fifth Chapter 8 Thou shalt not make thee any grauen image nor the likenesse of anye thing that is in heauen aboue or in the earth beneath or in the waters vnder the earth 9 Thou shalt not bow downe to them nor worship them For I am the Lord thy God a ielous God visiting the sinnes of the fathers vppon the children euen vpon the third and fourth generation of them that hate mee 10 And shewing mercie in a thousand generations to them that loue mee and keepe my commaundementes FOrasmuch as men are so inclined to corrupt Gods seruice with wicked superstitions God is faine to threaten them that they may bee helde vnder as it were by force or els their fondnesse would carie them away to surmise of God contrarie to that which may beseeme his Maiestie And this is a verie notable point as I haue touched heretofore For in as much as the people of Israel knew the liuing God it may seeme to bee as it were needelesse to forbid them to make any image Howbeit by reason of our cursed inclination it was behoofefull that this forbidding should bee added as straite as wee see it here And it is well for vs that it is so For this sinne is rooted as it were in our verie bones in so much that if God tolde vs not that he cannot away with idolatrie and that he wounded vs not with that threate there is none of vs all which would not forge infinite idols to himselfe and by that meanes the honour of y e liuing God should be conueied ouer vnto our own imaginations Wherefore let vs marke well that here wee bee conuinced to haue a froward and cursed nature which draweth alwaies to superstition and that it is requisite for vs to bee restrained after a violent maner For of our owne will wee can neuer serue GOD so purely as to imagine nothing of him but as may beseeme him And herewithall wee see also whereunto our good intentes serue vs. For if there bee any thing wherein men may excuse themselues by imagining that they doe well it is in forging of idols For to what end do they make them but to serue GOD that they may bee stirred vp to the greater deuotion and be the surer that God will graunt their requests Therefore by this meanes men might shroude themselues vnder colour of good intent But we see on the contrarie part that God abhorreth it wee see howe he vttereth the grieuous sentence of condemnation against all such as proceede to behaue themselues so after their owne imagination They may well ynough say and so it is in deede that their meaning is to serue God But what for that He accepteth no such seruice but rather curseth it and vtterly misliketh it that iustly For as I haue shewed afore it is a disguising of his Maiestie to make any visible image vnto him Therefore this text teacheth vs to forbeare to doe the thinges that seeme good to our selues and specially that when Gods seruice commeth in question we must not attempt any thing vpon our owne head but in all simplicitie followe that which he ordaineth by his woord w tout putting any thing at all therto For looke how soone wee swarue neuer so little from that alledge wee what wee can and set wee neuer so good countenance vpon our case God will not faile to punish vs. For this threatening of his is not in vaine where he saieth That he is a ielous angrie God which visiteth the wickednesse of the fathers vpon the Children Ye see then how there are two pointes for vs to remember in this text The one is that forasmuch as we be naturally too much giuen to idolatrie wee must alwayes set this threate of God before our eyes that wee take not vppon vs to mingle any thing with his word or to deuise any worshipping of images but serue God purely according to his owne nature and not after our owne fansie Let that serue for one point The other is that we must consider that we must not pretend our owne good intentes to iustifie the things that we our selues haue inueÌ„ted but contrariwise beare in minde that the chiefe seruice which God requireth 1. Sa. 15.22 Eccle. 4.17 is obedience But now let vs come to the wordes that are set downe here First God saieth I am thine euerlasting God yea euen the strong or rather mightie God Here againe he setteth himselfe against idols For wee haue seene heretofore that to correct superstition he did set himselfe forth in his Maiestie And surely Gods manifesting of himselfe is to bereaue men of all excuse So long as we knowe not the true Religion no nor can discerne which is the true God it is no maruaile though our wits runne at rouers and we gad vp and downe without any certaine stay so as we be euer straying But contrariwise when God hath once shewed himself vnto vs giueÌ„ vs knoledge of his trueth it is good reason that all our owne dotages should sinke and that wee should sticke to the thing that wee knowe For this cause God repeateth the matter how he had declared himselfe to the people of Israel and chosen them to himselfe of purpose to gouerne them euen by his Lawe which is nowe published And he termeth himselfe expressely a ielous or angrie God for the Hebrew word that is placed here betokeneth both twaine And although he call himselfe God here yet the word that he vseth commeth of strength Now then whereas he termeth himselfe ielous no doubt but his meaning is that he cannot abide the violating of his honour or that men should rob him of that which is his owne to giue it vnto creatures he is not so patient as to suffer such treacherie And therefore although Gods honour be not so greatly regarded of vs as it deserueth this argueth not y t he neglecteth it for in the ende wee shall finde that he hath not forgotten himselfe Num. 14. â— Leuit. 10. â— but that he will maintaine his glory accordingly also as he declareth thorough out the whole holy scripture Truely if we had but one drop of good reason we would be ielous ouer the honour of our God so as wee should neede no incouragement thereto but rather should indeuour to performe this saying of the Psalme Psal. 6â—â—â— that the zeale of him should euen consume vs and we should be so set on fire within that whensoeuer we sawe his Maiestie dishonored or lightly esteemed we should feele as it were a burning fire within vs. But what We be nice in maintaining our own honor but in the meane while wee suffer Gods honour to be trodeÌ„
condemnation because of the originall sinne that is come from Adam vpon all mankinde Nowe seeing that the little babes are not exempted from the wrath and curse of GOD Eph. 2.3 in so much that if hee punishe them it is not without cause neither can men saye but that hee proceedeth alwayes vprightlye as a good Iudge much lesse canne they that are men growen auowe themselues to be innocent but they shall much rather bee founde guiltie And so as concerning Ezechiels purpose it is an euident matter that God punisheth not the guiltlesse children for their fathers sakes for there is fault to bee founde euen in them also Furthermore where as hee saieth that hee punisheth the sinnes of the fathers vppon the children let vs marke howe that is done and then will this doubt be yet better discussed First of all wee knowe that God is not any thing indetted vnto vs and that if hee doe vs any good it is of his owne free goodnesse and not for that hee is bounde vnto vs. Nowe if he list to vse rigour towardes vs hee may leaue vs all in condemnation as those that are there alreadie Let God but onely withholde his mercie and shewe himselfe as a iudge to the whole worlde and what will become of it Wee bee all forlorne there is no remedie for vs both great and smal fathers and children I say all of vs without exception are damned euerychone if God drawe vs not out of the cursed case wherein wee be yea and that hee do it not of his owne freebestowed goodnesse without being bound thervnto Now then seeing that God might destroy vs and cast vs all away is he to be blamed is there any fault to bee founde with him if it please him to vse his goodnesse and mercie towardes some and to call them to him and to deliuer them out of the bottomlesse pitte wherein they bee No. For our eye must not bee spitefull because hee hath pittie vppon his creatures Matt. 20.15 And although hee vse not like courtesie towards all men yet doth it become vs to keepe our mouthes shutte yea and sometimes againe wee ought to open them wide to confesse that all his doings are in vprightnesse and equitie Psal. 33.4 though they surmount our capacitie For wee cannot alwayes perceiue why God disposeth so of men but our pratling must bee put downe and wee must learne to reuerence God in his iudgementes when they bee too high and too secret for vs to attaine to How soeuer the case stand let this stand for a generall rule that God might let vs alone in the destruction wherein we bee if he thought good and that by that meanes all the worlde might perish but forasmuch as it pleaseth him to shewe himselfe pitifull and gentle not towardes all but towardes one part of them therefore putteth he a difference betweene the one and the other And there vppon hee leaueth whom he listeth in their owne cursednes wherein they were borne Nowe if it bee demaunded why GOD vseth mercie after that manner towardes the one sorte and rigour towardes the other truely the first cause thereof is vnknowen to vs and wee ought not to bee inquisitiue of it And why for it becommeth our wittes to bee locked vp and imprisoned in that behalfe and wee ought to confesse that God hath free power to choose whom hee listeth and to cast away the rest But howsoeuer the case stande hee maketh this promise to the faithfull that hee will haue mercie vppon their children and that as hee hath begunne his mercie vppon the parentes themselues so hee will holde out with it continually vnto a thousande generations We see nowe that there is some cause why God hath pitie vppon the one sort rather than vppon the other Againe on the contrarie part he threateneth the vnbeleeuers that he will curse them not onely in themselues but also in their rase and in those that shall spring of them But nowe let vs come to the mercie that God graunteth and to the punishment that hee extendeth His blessing of the faithfull folkes children is not in riches in health and in all other such thinges or in making them to prosper to the worlde warde Those are not the greatest blessings which God graunteth that is not the ende which hee beginneth at but rather the mercie that hee sheweth them is that hee gouerneth them by his holy spirite that hee giueth them the badge of his adopted children and that he correcteth them and purgeth them from their sinnes to fashion them againe after his owne image Yee see then that the mercie which God extendeth towardes the children of the faithfull is that hee suffereth them not to abide in their owne corruption and naughtinesse but reformeth and ruleth them by his holy spirite This done hee proceedeth yet further and maketh them to prosper euen in this worlde vntill the full measure of his mercie bee heaped vppon them that is to wit till he haue taken them vp into his heauenly kingdome and there giuen them euerlasting life On the contrarie parte whereas hee punisheth the sinnes of the fathers vppon the children it is as much to say as hee letteth their ofspring alone in the same plyght that they bee in There is a wicked man there is a despyser of GOD there is an hypocrite there is an vnbeleeuer well may hee haue children but God careth not for them as yee woulde saye and taketh them as straungers and forasmuch as hee acknowledgeth them not to bee of the number of his hee vouchsafeth not to shewe himselfe father like towardes them but letteth them runne at rouers so as Sathan must needes possesse them And when they bee so destitute of Gods spirite what can betide them but vtter mischiefe so as they must prouoke him to wrath more and more Nowe then doeth our Lorde punishe them without cause Can they say that they be guiltlesse No for there is fault ynough in them beforehande Wee see then much better that the thing which God hath spoken by Ezechiel is true that is to wit that the partie which hath sinned shall receiue his owne hyre as hee deserueth and that the guiltlesse shall not bee punished for the guiltie and for the offenders sake Neuerthelesse wee see also that his saying that hee will punish the sinne of the fathers vppon their children is not without cause For why It is in him to withholde his grace from the children of the wicked and faithlesse or of the despisers of his worde or of hypocrites that abuse his name God is at free libertie to withdrawe his spirite from all the whole race of them And when their children are so alienated from God what haue they but the corruption of Adam There is nothing in them but sinne and corruption Rom. 8.7 and therefore they must needes be enemies vnto God Yee see then how he punisheth them iustly and that they cannot shift themselues from his hande to say
our hearts but also of al our thoughts imaginatioÌ„s and conceits There is not that thing in vs which commeth not then to triall and knowledge In so much that the things which we tooke to be no faultes at all must be condemned before God and hee must haue the iudging of them vnlesse wee play the iudges with our selues aforehand And herewithall wee haue to magnifie the mercie of our God Rom. â—â— 23. in that although we be faultie so greatly so many wayes yet notwithstanding he accepteth vs for righteous Let vs make comparison here betweene the righteousnesse which we obtaine by faith and the curse that is vppon vs. Whereinto be we plundged Are we faultie but in some one offence or in some two or three or in some certaine nomber Nay we be plundged in such a gulfe that if wee begin once to fall to reckening wee must needes be confounded A hundred Millions of faultes is not the hundred part of the offences that wee haue committed before God Then are we so guiltie as there is none ende nor measure of our sinnes Yet notwithstanding God receiueth vs to mercie so as wee bee counted as righteous before him as though there were such full soundnesse and perfection in vs that nothing were amisse but that we had performed the whole Lawe Seeing then that God forgiueth vs such an infinite nomber of offences and clotheth vs with his owne righteousnesse through the operation of the death and passion of our Lord Iesus Christ in as much as wee lay hold by faith vppon the grace that is purchased for vs and do him the honour to say Lord it is in thy meere and free bestowed goodnesse that our saluation consisteth doeth it not appeare therein how much wee bee bound vnto him Yes So then wheÌ„ Gods Law hath brought vs to our wittes end not only bicause of the infinite nomber of our lustes but also bicause wee shoulde lye buried vnder them as vnder huge mountaines if God should deale rigorously with vs let vs call to minde that Gods intent is not to leaue vs in despaire but to lift vs vp againe as soone as wee be sunke downe When he sees our feeblenesse he reacheth vs his hand and calleth vs to him and will haue vs to bee comforted for as much as he of his mercie layeth not any of al our sinnes to our charge Thus ye see howe the faithfull ceasse not to be of good cheere though they bee so condemned in themselues But yet must wee begin at this ende of being vtterly dismayed in our selues that our Lorde may deliuer vs from the dungeon of death and wee acknowledge y t our saluation consisteth in his only grace Howbeit let vs notwithstanding liue warely and keepe good watch assuring our selues y t when we haue trauailed neuer so much and taken neuer so much paine to serue God so as wee haue on the one side eschewed all occasions of euill and on the otherside subdued our affections lusts also indeuored to represse al wicked thoughts yet wee must not ceasse to condemne our selues still and to stand still in awe Although we haue had victory through the grace of God and sinne hath not ouermaistred vs yet doth it dwell coÌ„tinually in vs and there is still some vncleannesse and spot in vs. Therefore let vs sigh and let vs sigh in such sort as it may sharpen vs to doe our duetie We see how S. Paule speaketh of it After he had profited as much as might bee and was come to an Angelicall holinesse yet notwithstanding he saith still wretch that I am who shall deliuer mee from this body of death Rom. 7.24 And what is the cause that he considereth death in himselfe but for that he sawe sinne there Neuerthelesse let vs vnderstand that wee must not bee out of heart Although wee perceiue a Million of sinnes day by day in vs yet must wee still passe on further And therefore when Saint Paule exhorteth the faithfull to eschew sinne He saieth not Rom. 6.12 Let not sinne dwell in you but he sayeth Let not sinne raigne in you In deede it were to be wished that sinne dwelled not in vs but seeing it is in vs yet must wee not bee too much discomforted For whereas it is saide that sinne dwelleth in vs first it warneth vs of our wretched state and secondly it willeth vs to consider that wee must bee occupyed in continuall warfare and therefore flee the earnestlyer to our God for succour praying him to strengthen vs with his power by the grace of his holy spirit which he hath giuen vs for our Lord Iesus Christes sake Nowe let vs fall downe in y e presence of our good God with acknowledgment of our faultes praying him to make vs feele them better and that wee may learne to frame our lyues to the obeying of him which beholdeth not onely our outward woorkes intentes and affections but also euen all our thoughtes and conceytes And for as much as wee can not attayne to such perfection out of hand let vs beseeche God that the same may bee an occasion to humble vs and therewithall to stirre vs vp continually to fyght lustilyer so as euerie of vs may inforce himselfe to correct the vyces that are in his nature vntill our Lorde hauing rid vs from this corrupt fleshe doe clothe vs againe with his owne righteousnesse and fashion vs al wholly like to his glorious image That it may please him to graunt this grace not onely to vs but also to all people c. On Tewsday the xvj of Iuly 1555. The xlij Sermon which is the thirteenth vpon the fifth Chapter 22 These are the woordes which the Lorde spake to your multitude vpon the Mount from the middes of the fire out of the Cloud and darkenesse with a great voyce And he added no more thereunto but wrate them in two tables of stone and gaue them vnto mee FOr as much as wee finde not a better excuse of our lewdnesse disobedience towardes God than to pleade ignoraunce we coulde finde in our heartes to haue alwayes that shrouding sheete so as wee myght saye wee vnderstand not what GOD sayeth or that hee speakes not vnto vs or else that his voyce is too farre off for vs to heare But GOD foreseeing such lewdnesse meant to preuent all that men could alledge to the ende they might haue nothing to defend themselues withall And therefore in setting forth his Lawe it was his wil that the doctrine which is contained therein should be vttered with a loud shirle voyce Yea he spake it not onely to three or foure but to all the people both great small without exception Besides this Matt. 5.18 it was his will that the lawe should be put in writing that it might continue and not serue for one age onely but stand in force and authoritie to y e worldes end And y t is the cause why it is said in this place
1.18 That no man euer saw God but the sonne who hath alwayes beene in the bosome of the father hath reuealed him vnto vs. The fathers of olde time had a knowledge as I said but that knowledge is esteemed as none at all in comparison of the knowledge which we haue now adayes by the Gospell Matt. 4.2 God sheweth himselfe more plainely vnto vs by the shining forth of the daysunne of righteousnesse And for the same cause the Prophet Esay treating of the redemption that was to bee perfourmed in the person of the sonne of God Esa. 25.9 saith expressely Behold this is he beholde this is our God The Prophet crieth out this is he this is our God He contenteth not himselfe to say behold our God but he speaketh as if the thing were present and as though God had appeared vnto him How so And was not God in y e mids of his people Exod. 25.8 Yes for he said I will dwel among you And againe This is my rest Sion is y e place where I will dwell Psal. 131.13.14 And afterward he protesteth that he will neuer depart thence and that the people is his temple and a royall Priesthood Why then doeth the Prophet Esay say Behold behold our God this is he this is he when our Lorde Iesus Christ was to come into the world Euen bicause God reuealed himselfe to vs in greater perfection Now then we be the lesse to be excused if we run gadding nowe adayes without holding of our selues to the pure trueth so as euerie of vs turneth away after his own dotages to say it seemeth so to mee this thinke I good Let vs assure our selues that all this is nothing worth but we must repaire to the certaintie that is brought vs by our Lord Iesus Christ. Neuerthelesse so farre off is the worlde from knowing this that it should seeme they bee all bent to spyte God and haue conspired to turne their backes vppon him and to shake off all subiection that they may haue libertie to continue in their disorders and to scape in the meane while vnespyed with their lewdnesse The Iewes are vnexcusable according as wee see howe the Prophetes vpbrayde them with their wilfull forsaking of God Es. 42.19.20 65.10.11 Esa. 55.11 so as they coulde not excuse themselues by saying y t they had not heard any thing as the poore Paynims might doe for God protesteth that he spake not in vaine And now adayes when God speaketh to vs with open mouth 2. Cor. 3.18 and wee haue him perfectly discouered vnto vs by the Gospell is it not too great a lewdnesse that men should runne astray after that fashion Were there euer any superstitions more grosse and more outragious than are to bee seene nowe adayes in the Popedome It is true that the Iewes medled with the superstitions of the Heathen and tooke much filth and vncleannesse of them but if all bee well searched it will bee founde that the Papists haue farre exceeded them For Gods word is as it were at this day buryed among them When they treate of fayth they fetch the points of it from mens inuentions and the holy scripture is in as much reuerence among them as if it were dead and that all thinges went to hauocke Loe at what poynt they bee And if a man speake to them of Gods seruice as I sayde they bee busie about their owne inuentions Yea verily myne intent is good say they and so they beare themselues in hand that God will suffer himselfe to bee dandled lyke a little babe and will neuer come to examine any whit of the doctrine of Poperie Againe if they speake of fayth exhort they men to resort to Gods free promises No but they chalendge all to themselues When they take in hand to treate of the office of Iesus Christ they ouerthrowe the vertue of his death and passion as much as they can When they treate of their saluation then step forth their owne free-will their merites and their satisfactions But contrariwise we should resort to the mere grace of the holy Ghost Ro. 7.17.18 acknowledging our selues to bee in bondage to sinne vntill God deliuer vs from it through his mercie And thereuppon it commeth that the holy Scripture calleth the forgiuenesse of sinnes our righteousnesse That is the point which wee must resort vnto Rom. 3. â—2 23 â—4 to know that when wee haue done amisse wee can bring none other amendes or payment for it than such as wee borrowe of the death and passion of our Lorde Iesus Christ. But there is not a word of all this in Poperie When God is to be prayed vnto they make their vagaries to their Heesaintes and Sheesaintes in the meane while Iesus Christ is not knowen to bee as he is neither is let alone with the office that is giuen him by God his father but they depose him lyke a sorte of theeues and traytours that seeke nothing else but to burie him againe and to make hauocke of all the glorie that was giuen him by God his Father After the same sort deale they also in all other things Wee see how the Sacramentes are defiled to the vttermost In stead of the Supper of our Lorde Iesus Christ they haue set vp that same hellish abhomination of the Masse wherein they say that Iesus Christ is sacrificed as though he had done nothing alreadie nor were appointed to be the onely euerlasting Priest by God his father Heb. 7 2â— Wee see then that the Papists haue so dalyed with Gods word wherein he hath reuealed himselfe as it should seeme that they meant of set purpose to wype away the knowledge that is in the Gospell And therefore wee haue so much the more neede to marke well this saying That the Lord is God yea eâ—en the onely one God Nowe then as oft as this word God commeth to our minde let vs assure ourselues that it serueth to cut off all toyes that may come in our heades and all inuentions of men and all other things whereof we haue not warrant in the holy scriptures For God will haue vs to consider him in such wise as wee snarle not ourselues in the imaginations and errours of idolatrie And of a truth we cannot haue the true God except wee haue him alone that is to say without adding any companion vnto him For as soone as we fall to bringing in of vndergoddes we forsake the liuing God And why Bicause his will is to bee alone as he auoweth in another place by his Prophet Esay saying Esa. 41. â—â— I am the liuing God saieth the Lord and I will not giue my glory to any other Againe we haue seene heretofore how he called himselfe a iealous God And why was that but to withdrawe vs from all corruptions 2. Cor. â—â— as S. Paule affirmeth in the second to the Corinthians For as soone as we be turned aside from the simplicitie of Gods word it
labours are not lost before him but are made account of and redound to our benefit Nowe then we see what is y e meaning of these wordes where Moses sheweth the people that y e Lande had bin promised to their forefathers by othe before they whom he speaketh to were borne Now for a conclusion let vs come to this saying That thou maiest driue out all thine enemies before thee Herein Moses doth the people to wit that no let can hinder them from possessing the land so they serue their God True it is that the land of Chanaan had people in it at that time to keepe possession of it we perceiue how y e spies brought word y t they were Giantes and such as would haue swallowed vp the people of God It shold seeme therfore to haue bin impossible for thē to haue set foote within y e land But God told them y t although his people were barred from al enterance to mans vnderstanding yet would he open them the way by his infinite power so they inclined to serue him Now remaineth that wee apply this to our own vse First of all let vs mark that whensoeuer God calleth vs to his seruice his promising of reward vnto vs not onely in this transitorie lyfe but also in the kingdome of heauen is not to puffe vs vp with selfweening or to make vs to beleeue that wee haue deserued aught but onely to quicken vp our slouthfulnesse and bicause wee bee so lasie in seruing him his intent is to spurre vs forewarde by that meanes Therefore let vs take courage and seeing wee loose not our labour in imploying our selues in Gods seruice let vs goe to it diligently and lustily And whereas he behighteth vs reward let vs assure our selues it is not bicause our workes deserue it Rom. 3.20 Eph 2.9 but bicause that he of his own infinite goodnesse taketh them in good woorth and giueth that tytle vnto them Let that serue for one poynt And let vs marke heerewithall that whereas God calleth vs to his inheritance although he doe it freely yet is it with condition that wee behaue our selues as trew children towards him Eph. 1.4.5.6 2.10 and consider that hee calleth vs vnto holynesse And in deede the very ende why hee calleth vs to bee his people and of his flocke is not that he will haue vs to be intangled and held backe still in this worlde but to sanctifie our selues vnto him that wee may liue holily vnder his obedience for as much as he hath washed and clensed vs by the blood of our Lorde Iesus Christe And Gods calling of vs thereunto is not for our woorkes sakes but for his owne mercie Now if vnder colour heereof wee will needes stand facing with him I haue tould you already what will come of it Therefore let vs haue regard to marche the thinges together which are inseparable that is to wit the free goodnesse of our God and the condition thereunto annexed which is that hee be serued and honored at our handes And besides this although wee see neuer so great lettes which may seeme to barre vs from all entraunce into the kingdome of heauen and that wee be cast vp heere for a pray vnto Sathan and we haue so many enemies that our life is as it weere in hazarde euery minute of an houre yet let vs not cease to hope and to beleeue that our Lorde will keepe vs safe and sure Psal. 8 5.10 if wee walke in his feare Then let vs not passe for all the worlde Although it seeme that all thinges should be turned vpsidowne yet let not all the troubles and incōberances which we see in the world stoppe vs frō going through to the end but let vs reason thus with our selues who is he that hath taken vs into his keeping Is it not our God Is it not he which hath promised vs the inheritaunce of the kingdome of heauen Yes Then is it his office to holde vs by strong hande True it is that wee on our part are feeble but yet his onely power will bee ynough to strengthen vs. True it is that we be inuironed with many enemies but yet our God is a good shield 2. Sa. 〈…〉 he wil be an inuincible fortresse for vs so wee put our trust in him We haue his promise that hee will neuer fayle vs. Thus yee see that God hauing once begun the worke of our saluation will goe through with it in suche sorte Phil. 〈…〉 as wee may glory that his calling of vs vnto him is not in vaine nor to disappoint vs of our hope wherein hee will haue vs to continue vnto the ende Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him that whereas heeretofore we haue abused his power and might too much we may hensefoorth be more diligent in practising his iudgementes and corrections and so make our commodity of them as the warninges which hee hath giuen vs may neuer out of our remembraunce and that as long as it shal please him to maintaine vs in prosperytie and quiet we may be watchfull and stand vpon our garde so as wee turne not from the right way ne tary till he powre out his vengeance vpon vs but indeuour to preuent it as we bee warned to doe and also that in al our lyfe we may continually so repent vs of our sinnes as we may still trauell the better towardes him vntill hee haue gathered vs fully to himselfe to frame vs to the perfection of the righteousnesse whereunto wee tend as nowe That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Wednesday the last of Iuly 1555. The L. Sermon which is the sixth vpon the sixth Chapter 20 When thy child asketh thee in time to come saying What are these testimonies Ordinaunces and lawes which the Lorde our God hath commaunded you 21 Then shalt thou say to thy chyld Wee were Pharaose bondfolke in Egypt but the Lord brought vs out of Egypt with a mightie hand 22 And the Lord wrought signes and miracles great and euill vppon Egypt and vpon Pharao and all his house before our eyes 23 And brought vs out thence to bring vs in hither and to giue vs the land which he had sworne to our fathers 24 And the Lorde commaunded vs to keepe all these ordinaunces and to feare the Lorde our God that wee might alwayes prosper and liue as wee doe this day 25 And it shall bee counted vnto vs for righteousnesse if wee keepe and doe all these commaundementes before the Lorde our God as he hath commaunded vs. HEere wee haue two reasons to marke why Moses commaundeth that such as were to come after that time should be tolde why God gaue his Lawe to the Iewes and why he woulde haue them gouerned after that maner The one is that it is good reason that Gods
hell in the person of his sonne Col. 1.13.14 Let vs vnderstand then that wee bee baptised with this condition to giue our selues wholy to our God lyke as when Saint Paule treateth thereof chiefely in the first to the Ephesians he sayth that God hauing chosen vs before the creation of the world to bee his children Eph. 1.5.6.12 hath also made vs partakers of the saluation that was purchased for vs by our Lord Iesus Christ to the end that wee shoulde glorifie him which hath shewed himselfe so bountifull towardes vs and vsed such mercie As often then as we remember Gods benefites and specially his voutsafing to call vs to the knowledge of his trueth Let vs ad this namely that it is to the end that our life should bee wholy dedicated to his honor and seruice or else we doe what wee can to ouerthrowe Gods adoption and wee labor to disanull it vtterly lyke as on the contrary part it is sayd that our calling is warranted by our walking in holynesse of lyfe for after that maner doth Saint Peter speake of it 2 Pet. 1.10 Finally Moses addeth It shall bee imputed to thee for righteousnesse afore God if thou keepe his commaundementes as hee hath appoynted thee In these wordes hee doth men to wit that if they bee desirous to bee allowed of God and that he should accept their seruice they must not bring any of their owne inuentions but bee contented to doe simply whatsoeuer Gods worde afordeth and whatsoeuer is conteined there That is the meaning of Moses And whereas he sayth that the keeping of the commandements which God hath ordeyned shall beee imputed to men for righteousnesse before God it is all one as if hee should say my friendes tell your children that if they swarue from Gods word conteined in his Lawe and turne away after their owne fancies to doe what seemeth good to themselues God will reiect it euery whit and it shal be but as dung before him For why Hee alloweth obedience aboue all thinges He intendeth not to giue mee leaue to deuise and inuent newe Lawes but hee will haue them to be contented with that pure rule of his Law in such sorte as hee hath giuen it Therefore looke not that God should accept you or allowe any of all your doinges for righteousnesse vnlesse it be conformable to his doctrine For although men would faine haue things to passe in account which they themselues like of yet wil God crosse them out euery one For why Their traueling is in vaine vnlesse they can say Lord we haue folowed the way wherin thou diddest set vs. For so sayeth he by his Prophet Esay Who hath required these thinges at your hand faith he When the Hypocrites make their brags and thinke themselues wel dischardged in being willing to serue God after their owne fancie there needeth no more but this answer to disproue all their doings who required these thinges a◠your hands As if he shoulde say let him that did set you a worke pay you for as for me I will none of you I disclaime ye ye haue nothing to doe with me seeing ye haue not serued me obediently which is the principal seruice y t I require And that is the cause also why S. Paul speaking of mens inuentions Col. ◠◠addeth no more but this that they be mennes doctrines True it is that they shall haue some faire colour and some likelihoode of religion yea and there will seeme to bee in them a perfection of all holynesse but what for that Seeing they proceed from 〈◊〉 they be no better than flat mockery And it is purposely said Thy righteousnesse before God Why so To the intent that menne should no more beguile themselues in their owne opinion as they be wont to do by hardning their harts when other men sooth them or by standing in their owne conceites For then they beare themselues on hand that God hath no more authoritie to condemne them but that the fond opinion which they haue conceiued shal be as a blocke to cast in his way To the intent therefore that men should not yeelde to their owne imaginations and to the thinges which they surmise to bee good Moses sayth here my friendes what shall yee winne by deeming it to bee righteousnesse to doe as the heathen doe and to intangle you selues in their superstitions For though the world lyke well of you for so doing yet must ye come to an after-reckoning before the heauenly Iudge for men bee not competent iudges to giue sentence of that matter And therefore to bee short yee had neede to looke about you how God will accept your doinges And hee telleth you that he wil not be subiect to mens willes nor be so plyable as to say shal this be accounted good Then must I agree to it No no hee will continue alwayes lyke himselfe 〈…〉 Therefore holde yee to that which hee commaundeth for his worde must bee your whole wisedome while the world foadeth it selfe with it owne inuentions Thus yee see what is meant by these wordes where Moses sayth it shall be counted to you for righteousnesse before God if yee keepe the commaundementes which hee hath appoynted But yet by the way here might bee made a question For it should seeme that God sendeth men to their owne deseruinges to bee iustified by them Rom. 3.27 And on the otherside S. Paul auoucheth that wee bee iustified by faith that is to say that wee bee accepted for righteous before GOD through his onely free goodnesse forasmuch as hee accepteth vs in our Lorde Iesus Christ. For it is written that Abraham beleeued God Gen. 15.6 Rom. 4.22 and it was reckoned to him for righteousnesse But here Moses sayth that the keeping of the Lawe is imputed for righteousnesse It seemeth then that men are able to purchase saluation by their owne workes and so by that meanes are not indaungered vnto God But wee haue two thinges to note here The first is that whereas it is sayd that the keeping of the Lawe is righteousnesse before GOD it is not meant thereby that men can become righteous by their owne workes for then must they fulfill the lawe throughout in all poyntes But now was there euer any creature found that discharged himself to God-ward No. Rom. 3.10 Yee see then that wee be all damned and so bee quite berest of the righteousnesse that was giuen by the Lawe Wherefore let vs learne that the Lawe could well iustify vs before God if wee could keepe it from poynt to poynt without any fayling Leuit. 18.5 Ezech. 20.11 Rom. 10.5 Gal. 3.12 For it is written hee that doth these thinges shall liue in them If a man say I coulde so order his lyfe as hee might make his boast that hee had fully performed all that GOD hath commaunded him hee shoulde be righteous And why For God which cannot lye hath made vs a promise that hee
will accept our workes for righteousnesse so wee fayle not in the performance of any poynt of his Law But now is there not any man that dischargeth himselfe so much as of any one poynt Ro. 3.10.19 Gal. 3.10 Therefore are we all transgressors of the Lawe and consequently wee bee all accursed And wee must not imagine that it deserueth to bee allowed when wee haue done but some peece of that which GOD commaundeth No for hee that misseth in any one poynt Rome â— 2.10 is guiltie before God and there remaineth nothing for him but death and cursednesse For it is written that whosoeuer performeth not all the thinges that are conteined in this booke â—eut 27.26 shall be accursed Now then let vs learne that whereas the keeping of the Lawe might bee imputed to vs for righteousnesse if it could bee found in vs wee bee vtterly depriued and bereft thereof And why For there is not that man which traÌ„sgresseth not the Lawe in some poynt or other nay not onely in some one poynt but in all poyntes throughout when wee haue caste vp our account For wee neuer serue GOD with all our heart with all our soule and with all our strength as hath bin sayd heeretofore And euen when wee doe any good woorkes to outward appearance there is alwayes some coldenesse some slothfulnesse or some one thing or other mingled with them to hinder vs. And therefore the worke is still faultie Thus wee cease not to breake Gods Lawe in all pointes so as wee must needes yeelde our selues guiltie coÌ„fessing that if God listed to iudge vs rigorously hee shoulde needes reiect vs. Now wee see that although the Lawe conteine the true rule of righteousnesse yet can it not make vs righteous because of the weakenesse of our fleshe as sayth Saint Paul in the seuenth to the Romans Rom. 7.14 It remaineth now to knowe in what sense that is spoken For it seemeth to be to no purpose that God should promise to accept theÌ„ for righteous which keepe his lawe and yet notwithstanding that all of vs shoulde bee bereft thereof Howbeit wee must marke Rom. 3.24 that there is a refuge giuen vs which is to resort to the forgiuenesse of our sinnes which is graunted vs in our Lorde Iesus Christ. Therefore when we haue acknowledged our selues to bee vtterly forlorne and damned in our owne nature and thereupon repayre to our Lord Iesus Christ sewing to bee partakers of his righteousnesse and to bee iustifyed by vertue of the obedience which hee yeelded to God his father then GOD not onely receiueth vs to mercy and couereth vs with the perfection that is in our Lorde Iesus Christ as with a cloake to the intent wee shoulde obtaine saluation but also taketh our workes in good woorth And although wee performe not the Lawe but come loytering aloofe after it so as there is great store of vices in vs wherewith our workes are blemished yet notwithstanding GOD accepteth them and promiseth that we shall not loose our labor insomuch that our workes shall be taken for righteous before him Albeit that they bee worthie to bee taken for starke filth because there is alwayes somewhat in them that God may condemne yet this keeping of the Law which we performe vnperfect as it is shall not faile to bee taken for righteousnesse The reason is because Iesus Christ supplyeth our default Then doth not our righteousnesse consist in the worthynesse of our owne workes Iohn 1.16 Eph. 1.4 Rom. 3.20 Eph. 2.9.10 but inasmuch as they bee sanctifyed in the name of Gods son forasmuch as we be his meÌ„bers both they we be admitted for righteous because of the obedieÌ„ce which hee yeelded vnto God And that obedience is communicated vnto vs as if it were our owne Thus yee see how the promises that are made vnto vs doe assure vs that God will accept the thinges for righteousnesse which we doe in indeuouring to serue him For such promises are not vaine nor frutelesse so our Lord Iesus Christ bee or mediator and performe that which wanteth on our behalfe For without that all the lawe will serue vs to none other purpose but to condemne vs as hath bin shewed afore Moreouer let vs marke for the second point that although the people had kept the Lawe of GOD yet euen the very performance thereof of was a record vnto them that it stoode them in hand to bee iustifyed by mercie and grace and not by their owne merites For their sacrificing was a kind of protesting that they were worthie of death Hebr. 10.3 There was neuer any beast slayne vnder the lawe but the same was an autenticall record that men deserued to bee damned at Gods hand And thereby it behoued the faithfull to bee put in minde to resort vnto God and that with such humilitie as they sought their lyfe elsewhere than in themselues In lyke case was it with their washings and with all the rest of their ceremonies The hauing of light in the Temple was to shew that men are starke blind in themselues and their hauing of the holy Lampes and the oyle that God had ordeined for the same and their anointinges and such other thinges ought to haue made the people to consider thus with themselues there is neyther vnderstanding grace vertue nor any thing else in our wit but wee must bee faine to borrowe all thinges of the redeemer that was promised to our fathers and of Gods spirit who is the fountaine and fulnesse of all good thinges Eph. 4.7 So then the keeping of the lawe sent the people backe to the grace of our Lord Iesus Christ and serued for nothing lesse than to hold them still to those shadowes to put their trust in them Lykewise at this day sith wee vnderstand well which is the right keeping of Gods lawe wee see well enough that it is not for vs to presume vppon our owne deseruinges as these mad papistes doe who vphold that they become righteous by keeping of the Lawe They bee so caryed away with that opinion that they think not any more of Gods grace neither doe they perceiue that the Lawe was giuen to holde men conuicted to driue them to come before their Iudge as wretched offenders to sewe for grace They thinke not of that Againe they haue the terme Merit or Desert which they vse like a drunken man that can discerne nothing because he is ouersotted and hath his eyes bleared euen so play these wretched vnbeleeuers But we for our part knowe that we haue to thanke our God for his infinite goodnesse in making vs to vnderstand that the true keeping of the lawe is for men to condemne themselues by it and to take knowledge that they haue nothing in them but vtter frowardnesse and that they must be faine to resorte vnto God and to betake themselues wholy to his mercy And forasmuch as there is none other meane but Iesus Christ they must get them
thither and know that God will bee neither father nor Sauiour vnto them but by accepting them in the person of him in whome hee auoweth all his delight to bee Mat. 3. 〈…〉 17.5 〈…〉 Eph. 〈…〉 Thus the thinges which wee haue to remember vpon this text are first that if we will haue God to allow of our lyfe wee must not doe what wee thinke good of our selues but simply follow that which is commaunded vs in his Lawe Howbeit forasmuch as it is promised vs that wee shall bee taken for righteous before him if wee keepe his Lawe and yet notwithstanding all of vs are traÌ„sgressors of y e law so as our whole lyfe condeÌ„neth vs there is none of vs but hee may iudge by y e Rom. 〈…〉 heartbitings of his owne conscience that wee bee full of sinnes and offences we must flee to y e forementioned refuge which is to beseech God to iustifye vs of his owne free mercie And besides this when wee bee once graffed into the body of our Lorde Iesus Christ let vs not doubt but hee will make vs partakers of the fruite of his death and passion Ro. 〈…〉 so that although our workes be sinfull yet God will admit them for righteous But yet that proceedeth of his free goodnesse and not of any desert of ours Finally forasmuch as wee knowe that the best workes which wee can doe are worthie to bee condemned let vs looke well to it that wee presume not of our selues not of our owne vertues but let vs go and submit our selues with all humilitie to our God 1. P 〈…〉 praying him to worke so in vs by his holy spirit as hee make the death and passion of his sonne auaileable whereby the euerlasting saluation is purchased for vs. And now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to voutsafe to print his Law in such wise in our heartes as wee may bee able to keepe it not of our owne power and motion but by the guiding of his holy spirit and that therewithall it may please him to beare with vs in our infirmities vntill hee haue rid vs quite cleane of al our sinnes taken vs vp into the euerlasting kingdome which hee hath promised vs. And so let vs all say A mighty God c. On Thursday the first of August 1555. The Lj Sermon which is the first vppon the seuenth Chapter WHen the Lord thy God shal haue brought thee into the Land whither thou goest to possesse it and shall haue cast out manie Nations before thee namelie the Hethites the Gergesites the Amorrhytes the Chananites the Pherezites the Heuites and the Iebusites seuen Nations moe in number and stronger than thy selfe 2 And when the Lord thy God shal haue deliuered them before thee thou shalt smite them and roote them out and thou shalt make no couenant with them nor shewe them any fauour 3 Thou shalt not alye thy self with them by mariage thou shalt not giue thy dawghter to their sonnes nor take their dawghter for thy sonne 4 For shee would make thy sonne to go away from mee to serue other Gods and the Lordes wrath would kindle against you and destroy thee suddenly IT shoulde seeme at y e â—irst sight that y e commaÌ„dement which is giuen here to y e Iewes was very straÌ„ge For they be charged to dispatch all their enemies and to put them to death euerychone yea euen the young children and all without sparing any of them and it is God that speaketh it But wee know that when he intendeth to exhort vs to mildnesse and mercy hee alledgeth his own example Ye shal reseÌ„ble your heauenly father sayth our Lord Iesus Christ Matt. 5.45 who causeth his daysunne to rise both vppon good and bad and therefore doe good to such as are not worthie of it Seeing that GOD hath not a better reason to perswade vs to shewe mercy than by shewing vs what he himselfe doth it seemeth not in any wise conuenient that he should prouoke vs vnto crueltie For when hee sayth ye shall kill all yee shall leaue nothing euen the young babes shall passe vnder the edge of the sworde what is to be sayd to it but that GOD had no pitie nor kindeheartednesse in that behalfe But although it seeme so to vs yet let vs learne to glorify him knowing that the greatest rigor which is in him is rightful faultlesse yea eueÌ„ although the reason thereof be not manifest vnto vs. And hereby let vs learne to beware y t we be not so bold as to iudge of God or of his doings after our own wit imagination For as soon as a thing seemeth good vnto vs wee take it to bee so in deede and on the contrary part if wee fall to iudging of Gods ordinances at aduenture deeme them to bee euill because wee perceiue not the reason of them where is our obedience Wherefore let vs learne to humble our selues in such wise that if the thinges which God sayth doe not sitly agree with our vnderstanding yet neuerthelesse wee receiue them with all submission and reuereÌ„ce acknowledging that as there is nothing but all wisedome and righteousnesse in him so it becommeth vs to yeeld to his good pleasure and to confesse that whatsoeuer he ordeyneth is the souereine righteousnesse Againe to the end that the thing which is set downe here may not seeme straunge wee must marke what maner of people they were of whom mention is made here It is sayd Thou shalt destroy the people whom I will deliuer into thy hand Now if it be demaunded whereof it came that God would haue none of them reserued Let vs haue an eye to that which had bin spoken foure hundred yeeres afore namely The wickednesse of the Amorrhites is not yet come to his full ripenesse Gen. 15.16 In the time of Abraham these people were so malicious and spitefull in vexing that holy patriarke as they refused euen to let him haue water GeÌ„ 21.25.30 Not that hee went about to borrowe any out of their pondes and fountaines but that they wold not suffer him to injoy the welles that hee himselfe had digged in the desert places He did no wrong to any man and yet they were so cruell that they would not suffer him to drinke of the water which hee had gotten by his owne skill and trauell He was hunted from place to place and yet hee had not done any man wroÌ„g Againe all the countrie was ful of the contempt of God all was full of wickednesse robberie whoredome and all maner of vncleanesse To bee short God seemed to bee asleepe in that hee punished not those nations which were so giuen ouer to all vngodlynesse and outrage And if they that grudge at this text had liued in those dayes they would haue sayd how now God promiseth to doe iustice and to take vengeance vppon all the despisers of his maiestie
t point then must we come also to the loue that Moses speakes of here And to the intent to shewe the better that the said loue is freely bestowed he sheweth out of what fountaine it springeth Euen of this saith he that it is Gods will to performe the 〈◊〉 which he made to thy fathers And hereafter he wil say that their fathers also were chosen freely But let it suffice vs that in this place God putteth the people in minde of the couenant that was made with Abraham before the people to whom he speaketh were borne Hereby he sheweth that the cause of our election came not of our owne deseruing For what is it that wee did before wee were borne If it bee saide that God foresawe what manner a ones we would be yet did none of all that moue God to choose this people for they were so hardhearted stubborn a people as hee coulde neuer weald them What manner of ones did they shew themselues to be at their going out of Egypt Howe did they acknowledge Gods grace in y e deliuerance that he had wrought for them The scripture yeeldeth vs record good ynough of it And yet notwithstāding God ceased not to take them still for his people Wherein he ment to shew vs that his vttering of his goodnes towardes vs is not in any respect of our deseruings And indeede the holy ghost was not so ill minded as to haue concealed such a thing from vs but that if our Lord had foreseene any goodnes in vs and y t the same had caused him to choose vs hee woulde surely haue told vs of it But what As for such as bable that God chose vs according to his foreknowledge that he knew we should haue some good disposition in vs they shew themselues to be worse thā beastes forasmuch as they consider not that all men are alike sauing that God putteth his grace more into one than into another and y t we must not imagine that we haue some thing I wote not what of our own Who is he saith S. Paul which putteth the difference 1. 〈…〉 to make thee excellenter than other men It commeth not of our selues then must we needs haue that making of God And so it is not for nought that Moses telleth y e people y t the onely cause why they were chosen was for y t God loued them which loue made him to vtter y e same loue euē before such time as they to whō he spak were born or bred so as he sware aforehand to their fathers y t he would take them for his people Seeing it is so then let vs know y t when we be beaten downe in our selues we must consider that the welspring and fountaine of our saluation is the infinite goodnesse of our God that he ment not to regard our deserts but to vse his owne free goodnes as we cal it that is to say not to fell any thing vnto vs. Neuerthelesse it was his will to loue vs. And wherefore Because it pleased him Nowe let men goe and surmise I wote not what causes in this case for they shall confound all by it but let vs take hold of the only good wil of God in y t it pleased him to choose vs and to leaue others And now let vs kneele downe in the presence of our good God with acknowledgement of our faults praying him to make vs feele them more and more and to indeuour dayly to know them that we may be sory for them and amend them and that therewithal we may haue an eye to the couenant which he hath made with vs to y e end to answere to his call that we wander not heare and there like straye beasts but that seeing he is willing to hold vs vnder his obedience and to gather vs into his flock wee may be satisfied vnto him by meanes of his word which benefite it maye please him to make to preuaile in such wise in vs as it may bee a furtherance to his glory and wee be brought more more to forsake the lusts of our flesh and of the worlde to offer our selues vnto him in sacrifice both aliue and dead Aliue that the power of his holy spirit may vtter it selfe in vs by making vs to followe his commaundements cheerefully and deade that we may be ready to goe out of this world whensoeuer it shall please him to call vs hence That it may please him to grant this grace not onely to vs but also to all people and Nations of the earth c. On Saturday the third of August 1555. The Liij Sermon which is the third vpon the seuenth Chapter 7. 8. The Lord c. 9 Knowe yee therefore that the Lord thy God is the God euen the faithfull God which keepeth couenant and mercie with a thousand generations to such as loue him and keepe his commaundements 10 And yeeldeth payment vnto such as hate him before his face to make them perishe And hee will not forslowe to recompence him that hateth him euen to his face WE saw yesterday that the cause why Moses saith here expresly that God chose one certain people made not that grace common to all the world was to humble those to whom god vttered himselfe to the ende they should knowe that it befell them not for their desertes nor through their owne purchase but through the onely goodnesse of God Psal. 105.6 And that is the cause also why Dauid speaking of this people saith the sonne of Abraham Gods welbeloued the seede of Iacob his chosen Those two wordes are matched together to shew that that people was shouled out from all other Nations not for any worthinesse that was in them but by reason of free election and to expresse Gods goodnesse and loue towards vs the better and therefore doeth he send vs wholly thither Truth it is that in this place he speaketh of the generall election of the whole people in that God had adopted them And that is well worth the marking For in calling Abraham God extended the promise of saluation vnto his whole linage Hee said vnto Abraham I wil be the God of thy linage after thee Heere then is a generall election as they terme it of the whole people inasmuch as God separated them from the rest of the world 〈◊〉 4.20 telling them that hee tooke them for his inheritance and Church 〈◊〉 17.7.10 And in very deede the signe of circumcision was as a seale to warrant al the ofspring of that race that God was their sauior and so that was such a grace as was common to all the children of Abraham Howbeit there is another second election or chosing which is as ye would say streiter namely that out of y e same linage god chooseth whom he thinks good And herein there is no contrariety For we must consider y e degrees which the holy scripture setteth downe when it speaketh of all mankind It sheweth y
to himselfe whom he thinketh good to the end that men shold not trust to the outward signes without faith obedience knowing that although we haue bin chosen to be of the bodie of the Church yet if we make not our profite of that election God can welynough cut vs off againe reserue a smal number to himselfe And although there bee some great multitude of vs which confes al w t one mouth y t God hath choseâ— vs yet can we not therefore say y t he auoweth vs for his childreÌ„ except we liue in purenes of faith haue ratified y e couenaÌ„t which god hath made with vs. And so let vs vnderstand y t Gods liberality sheweth it self after al sorts to vs and y t therfore wee haue the iuster cause to loue him more and more Rom. â—â— to yeeld him all praise For haue we his word It is a free gift aforehand whereby he hath bound vs vnto him Col. â—â— Haue we his sacrameÌ„ts They be the badges of his fatherly election we haue not deserued any of all these thinges But aboue all Eph. â—â— â—â— when it pleaseth him to imprint the certainetie of his promises in our heartes by his holy spirite then is it a speciall adoption then doeth hee shewe vs that wee bee of the little nomber whome hee hath reserued to himselfe And so as I sayde afore wee see that in all respectes wee must keepe our mouthes shut from bragging of any thing and on the other side haue it open to magnifie Gods goodnesse which he vttereth towardes vs. Nowe herevpon Moses addeth That God will keepe couenaunt to a thousande generations of them that loue him yea through his mercie saieth he For as much as he treateth of the generall election therefore he exhorteth the people to bethinke themselues aduisedly Note ye saith he that for as much as God hath promised your father Abraham to be the God of his seede after him he wil not faile you But yet for all that looke y t ye walk warely for the couenant is made with condition that ye must be sound and haue a right meaning heart Therefore thinke not but that your God can driue you out of his house and out of his Church if he finde you vnworthie of the benefit which he hath offred vnto you With y t meaning doeth Moses speake when he putteth here a difference betweene them that loue him and keepe his commaundements and them that hate him Now by these wordes we be taught y t when God offereth vs his word it is alreadie an allying of himself to vs a giuing of vs a record of our saluation but yet doth it not follow y t we may therfore be carelesse Nay rather we must be quickened vp to imbrace y e promises which he sendeth vs so as we may rest wholly vpon them and bee stedfastly setled in them all our life long That is a thing wherevpon it behoueth vs to think True it is that God layeth open his heart vnto vs wheÌ„ his word is preached vnto vs there we be put in minde of his loue and also haue full assurance of our saluation But yet must y t word enter in vnto our heart preuaile with vs which thing is not done but through faith And so let vs understaÌ„d y t Gods electioÌ„ is as it were defeated by vs vnlesse we be coÌ„stant continue stedfastly in it to y e end Rom. 10.7 But yet Moses noteth here againe that this Couenant which God maketh with them y t beleeue him and obey him is of his owne Mercie least we should imagine that God respecteth our deseruings as we see that men are commonly giuen to think in so much y t if they meete but with a syllable which seemeth to tell them y t they may deserue I wote not what they be puffed vp with pride and beleeue wonders of themselues That is the cause why Moses saieth expresly y t God wil performe his couenaÌ„t mercy And he sheweth wherein this couenant consisteth It is not y t wee on our side do bring him any thing why he shold loue vs but y t he is mercifull vnto vs as we see is said in the hundred third Psalme Psal. 103.13 â—4 True it is y t euen there God requireth that wee should feare him indeuour to keepe his commandements But yet howsoeuer the world go he sheweth vs alwayes that the thing which wee must vnderstand of him is that he vseth pitie in handling vs gently through his grace and not according to our deseruing Therefore let vs beare this saying well in minde and weigh it throughly where Moses telleth vs that the couenant which God maketh with vs lieth wholly in his goodnes and no where else and that it is not for vs to puffe vp our selues with foolish presumption as though we were worthie of such a benefite or as though God did but recompence vs but that wee must alwayes looke vp to his goodnesse so as when wee come vnto him wee doe nothing else but say Alas Lord we be sure that thou receiuest vs to mercy as wretched creatures and therefore vouchsafe to haue regard of our miseries by shedding out thy mercy vpon vs. That is the thing whereof we be put in minde in this text Nowe furthermore Moses sheweth howe wee may keepe Gods commandements Deut. 5.10 6.5 y t is to wit by hauing y e things which haue bin treated of heretofore And they be maner of speeches which import so profitable doctrine y t it is good to renue y e remembrance of them wheÌ„ the text offereth occasion therof Moses therefore ment to do vs to vnderstand that to abstaine froÌ„ doing of euill to keepe the things contained in the law to outward show is not all y t we haue to doe As for example if a maÌ„ haue not blasphemed the name of God if he haue not led a disordered lyfe if he haue not bin an adulterer a theefe a quareller or a periured person but haue liued honestly all this will not suffice him For why Such seruice may be by constraint so as the partie shall not obey of his owne free will nor delight in submitting himselfe to Gods righteousnesse to frame his life thereafter That is the cause why Moses beginneth here with loue As if he should say that y e beginning of good obedience to Godward and of liuing according to his Law is to determine w t our selues to delight in nothing more thaÌ„ to yeld our selues to him with al obedientnes to make that our whole pleasure accordingly as wee see how Dauid protesteth that Gods Law was more sweete and pleasant vnto him honnie Psal. 19.11 and not only that he did set more store by it than by gold siluer but also that he imbraced it w t such loue as he gaue not himselfe to the pleasures of the world nor was caried away with wicked affections to
sory for it and thereupon labour to liue in the feare of God bowing downe our neckes continually to receiue his yoke and to beare it patiently Thus ye see what we haue to marke as in respect of this word face where it is sayd y t God wil recompence them all to their faces which doe hate him But heere by the way a man might make a question concerning this saying of Moses that God wil not foreslowe to pay them to their faces which hate him For it is commonly seene that the wicked doe spend all their daies and all their whole life in prosperitie so as it shoulde seeme that God is willing to please them in all thinges in so much that it is sayd of them in the psalme Psal. 73.12 that they goe on in continuall prosperitie vnto their death and pine not away as the children of God doe Howe then is it saide that God wil not forslowe Num. 14.18 seeing hee is long suffering And men may see it with their eyes though it were not toulde them in woordes These two thinges agree very well Psal. 103.8 For although God winke at thinges for a tyme and punish not the wicked out of hand when all is welreckened the respite that hee giueth them will not bee so long but that it shall euer bee true that suddain destruction shall ouerwhelme them And for proofe thereof when the wicked say Peace all is safe 1. Thess. 5.3 then shall the suddeine storme fall vppon their heades Esa. 28.15 When they thinke themselues to haue made a composition with death then shall they bee ouertaken as a woman that falleth in labour of child ere shee bee aware bicause shee mistrusted not that the houre or instant of hir trauell had bin so neere at hand Euē after the same maner doth God ouerwhelme all such as shall haue abused his patience when he hath borne with them for a time Now then although God shew not himselfe a iudge to them so soone as we would yet doeth he not faile to destroy them without foreslowing Therefore let vs haue an eye to the shortnesse of our life least we fall asleepe and let vs vnderstand that although God make not hast after our opinion yet notwithstanding he foresloweth not bicause he forgetteth not the offences which he winketh at and which he punisheth not out of hand Let that serue for one point And let vs mark further that God hath not indented with vs so as wee may say he ought to let vs alone vnpunished vntill death For although hee execute not his iudgements all after one rate yet doth he often punish the wicked euen heere and shewe vs examples before our eyes to teach vs to stande in awe of him as the prophet speaketh of it Esa. 59.19 Seeing then that God will alwayes shew himselfe to be our Iudge both during this mortal life after our death Let vs not delay our returning vnto him from day to day but let euery man quicken vp himselfe walke carefully forasmuch as if any man fall asleepe if he wil be wel wakened againe he must be faine to set this saying of Moses before his face That God will pay them all home which do hate him Truely y e wickedest creatures that be will not say they hate God but yet it is so in deede And for proofe therof all such as are desirous to haue liberty to liue naughtily to giue themselues to all iniquitie could find in their heartes that there were no God in heauen to iudge them To bee short if we loue God wee take pleasure in goodnesse But we cannot loue him without his Iustice for they be things which cannot goe asunder Therefore let vs conclude that as long as wee doe euill wee hate God And why For inasmuch as we bee loth there should bee any order or gouernment in the world wee would not that he should be acknowledged with his righteousnes and goodnes Now then when the wicked doe giue themselues the brydle to despise God and to transgresse his commaundementes they coulde finde in their heartes to haue him plucked out of heauen if it were possible Wherefore let vs marke well that God doeth not without cause auow that al such as breake his commaundementes are his deadly enemies inasmuch as they be against his Iustice without the which he cannot be God And therefore let vs beare in minde the thing that hath beene declared already namely that if wee purpose to obey God we must honour him in such sorte as we may like well of his Iustice and mislike of euil dealing that although we fall into it through infirmitie yet we may pray God to lift vs out againe and so to holde vs vp by his power as our whole seeking may be to submit our selues vnto him and to forsake all our owne affections and euill lustes in such wise as we may bee reformed according to his righteousness and consequently obey his holy Law Now let vs cast our selues downe in y e presence of our good God with acknowledgement of our faults praying him so to beare with vs in thē as he vse not y t rigor towards vs which we haue deserued but y t of his infinite goodnes he reache vs his hand print his word after such sort in our hearts as it may take roote there and wee neuer swarue any way from it nor he suffer such blessing to become vnprofitable through our fault vnthankfulnes but that we may make it auailable by receiuing the promises of our saluation to continue stedfastly in them vnto the end and by shewing our selues willing to bring to passe y t God may be honored serued not only as long as we liue but also after our decease so as they y t come after vs may continue in exalting magnifying his glorie that he may be worshipped on all hands with one cōmon accord vntill he haue rid vs quite and cleane from all the vanities and corruptions of this world made vs partakers of the glorius immortalitie which wee possesse not as yet but by hope That it may please him to graunt this grace not onely to vs but also c. On Wednesday the vij of August 1555. The Liiij Sermon which is the fourth vpon the seuenth Chapter 11 Therefore keepe the commandements and Ordinances and Lawes which I command thee this day to doe them 12 And it will come to passe that because yee haue heard these Lawes and kept them and done them the Lord thy God wil also performe the couenant and mercie vnto thee which he sware to thy Fathers 13 And he will loue thee and blesse thee and multiply thee he wil blesse the fruite of thy wombe and the fruite of thy land thy corne and thy wine and thine oyle and the increase of thy kine and the flocks of thy sheepe in the Lande which he sware to thy Fathers to giue thee 14 Thou shalt bee blessed
aboue all nations and there shall not bee either male or female barren among you or among thy Cattell 15 The Lord will take from thee all diseases and all the euill plagues of Egypt which thou hast knowen Hee will not lay them vpon thee but vpon all those that hate thee WE see here againe the thing that hath bin treated of alredy heretofore namely that God indeuoreth to drawe vs to him by gentlenesse It were enough for him to shew vs his will howbeit forasmuch as our nature draweth the cleane cōtrary way he setteth his promises afore vs to win vs withall to prouoke vs to serue him the better Therefore whensoeuer God promiseth to blesse vs to mak vs to prosper so we serue him thereby we be put in minde of y e singular goodnesse loue which he beareth towardes vs. For is he bound to doe it Nay ought not euery of vs to streine our selues yea euē aboue our power to serue him Are we not bounde thereto by nature Yes and therefore let vs marke well that whereas God voutsafeth to tel vs that if we serue him he will be fauorable and mercifull vnto vs his so dooing proceedeth of his own meere freegoodnesse And if that moue vs not the worlde may see what our vnthankfulnesse is But yet by the way let vs marke well y t his promises should stand vs in no stead if our Lord supplyed not our defaults I mean euen whē we be best minded to serue him for else should we come farre short of y e perfection y t is required of vs. All his promises then should nothing boote vs if he did not beare with vs and so is he faine to vse dubble grace towardes vs. Howbeit to y e intent y t things may be the better vnderstoode let vs see first of all how it may agree y t God should blesse vs of his owne free goodnesse make vs to prosper yet notwithstanding match it with this condition y t we serue honor him For at the first sight there seemeth to be some disagreement in it If God loue vs without respect of our deseruinges there ought to be no iffes nor conditions in the matter But he putteth them to it as we see in this text yea all the whole scripture is full of the same doctrine 〈◊〉 19.29 Rom. 2.6 Apo. 14. namely that God recompenceth euery man as they shall haue serued him How can it thē be that God should both haue respect of our life also loue vs of his owne free mercy Let vs marke well the wordes that Moses vseth here For he sayth that God will performe his couenant and mercy according as he hath promised if he be honored and serued In saying that God will performe his couenant and mercie he sheweth v◠well that we must not begin at our owne seruice as though we would bring any thing vnto God to moue him to loue vs For whereupon is his couenant grounded Euen vppon his mercie Now thē let vs see what his mercie is whereto it ought to be referred First of all it is his chosing of vs. Although wee be vttterly froward deserue to be shaken off at his hand yet doth he take vs into his fauor Thus is it already a great and inestimable mercie that although God find vs lost and damned creatures yet he vouchsafeth to take vs for his people aduauncing vs to such dignitie as to be of his houshold and Church Now when he hath so begun he must be faine to hold out still that is to say he must be faine to like well of vs continually by reason of the same free fauor which he beareth vs and all for our Lorde Iesus Christes sake So then God maintaineth his mercy towards vs bycause he pitieth our wretchednesse and miserie And although we be not worthie to be receiued yet doeth he accept vs. And wherefore Because he loueth vs in the person of his only son Eph. 1.6 But there is yet more that is to wit y t he vseth mercy towards vs in bearing with our imperfections and by that meanes accepteth our seruice so that although it be faultie and haue always some blemish in it yet notwithstanding he admitteth it of his owne goodnesse Now we see what the couenant importeth which Moses speaketh of here namely that first and foremost God receiueth vs to mercye euen without finding any thing but vtter cursednesse in vs. And secondly that he continueth his fauour towards vs for loue of his only son notwithstanding y t he might find iust cause in vs to shake vs off and to hate vs. And thirdly that he accepteth our workes taketh them for good so as although they be as ye would say but halfe done and haue alwayes some faulte mingled with them yet notwithstanding he ceaseth not to admit them as if they were righteous and sound and all by vertue of the said couenaunt as I saide afore Now then we see it is no incōuenience y t God should blesse vs and make vs to prosper when wee haue serued him and yet notwithstanding that his louing of vs should bee not for any woorthinesse or desertes of ours but for his owne free goodnesse sake without any other reason that wee can alledge than that he hath chosen vs and made vs partakers of the righteousnesse that is in our Lord Iesus Christ that thereby all our filthinesse may be couered and hidden But as soone as the ignoraunt sort doe heare of the woord Condition they beare themselues in hand that God maketh some payment that when he sheweth vs any fauour he doth it in recompence of our desertes And by that meanes the wretched Papists doe blind themselues with vain presumption quite ouerthrow thēselues by perking vp after that fashion against God therefore they must at length be cast downe in their ouerloftines For whereunto do they leane Beholde say they God telleth vs that he will blesse vs if we serue him therefore it followeth that all the promises which he maketh are conditionall Yea but they haue ill studied the holy scripture when they cannot discerne betweene the promises as they be set downe in the Lawe and the thinges that God addeth to thē to supply our default For if wee take the promises so rawely that is to wit that God will blesse none but them that serue him wee shall all of vs bee shut out from hope For which of vs serueth God with all his heart and with all his soule as God hath expressely commaunded vs Nay contrariwise we drag backward and by nature wee be deadly enemies vnto him because all y e thoughts and affections that are in vs doe fight against his will Rom. 8.7 Then are wee so farre of from being able to serue him as wee should doe that wee make war against him and cease not to prouoke his wrath against vs. Nay verily euen when God hath reformed vs by his
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
ouercome them by doing good for euill But this will be the better vnderstoode if wee take the matter by partes First we must cal to minde here what hath bin declared vpon the sixth chapter Deut. 6.1.2 that is to wit that it is not for vs to measure Gods iudgemēts after our fancie for we must needes graunt that sometimes they bee as a bottomlesse pit but yet for all that they cease not to bee rightfull still Then shal we not always see the reason of Gods doinges but yet must we lyke well of them without gainsaying For it is good reason that all creatures should stoope to him and that he should not be bound to yeeld any account And therefore when the thing that God commaundeth vs seemeth straunge let vs hold our mindes in awe and subiection and yeelde God so much honor as to confesse that he is righteous iust though we perceiue it not Let that serue for one point Againe when we see him vtter such rigor towardes others as to vs may seeme excessiue therein let vs acknowledge his goodnesse and mercie towardes vs for hee might doe the lyke to vs. Of what or of whom is it long that wee perish not as well as they vpon whome God powreth out the extremitie of his rigor It is certeine that our sinnes haue well deserued that as much should befall vs but God beareth with vs of his infinite goodnesse Therefore let vs stand in awe For though God vse goodnesse and patience towardes vs as now yet hath not he forgotten our faultes except wee our selues doe beare them in minde And therefore let vs vnderstnd y t God might iustly destroy vs and thereupon let vs cal our selues home to him and preuent the thing y t is to be feared y t is to wit leaft he should stetch forth his arme to cōfounde vs. So then the executions of Gods iudgements ought to be as warninges vnto vs to enter into the knowledge of our sinnes y t when we haue giuen God thankes for bearing with vs wee may learne to returne home to him againe But yet notwithstanding when we haue well considered all thinges wee shall finde that it was not without cause that God cōmanded his people to roote out all the folk that dwelt in the land of Chanaan For he had already born with them a long time as hath bin declared Shall we thinke it strange y t after God had taryed foure hundred yeeres for men y t were despisers of his maiestie giuen to all naughtinesse he should in the end haue no more pitie vpō them but wil them to be vtterly wiped out of the world But such were all those nations For although they were malicious and froward already in the time of Abraham and it was apparant that the land was infected with their filthinesse yet did God auow that their wickednesse was not yet come to the full grouth And therefore hee delayed his wrath not for the space of halfe a score yeeres only but full foure hundred yeeres together He let them alone in ease and rest and they waxed stil woorse and worse and hardened more and more It seemeth that Gods goodnesse gaue the more libertie to doe euill Therefore it was high time for God to put forth his mighty hand then or neuer to destroy them seeing hee found them so farre past grace And in deed we can well skil to desire God to punish the wicked and it greeueth vs that he should beare with thē if he make delay we thinke hee is too patient Againe if hee vse rigor after his long tariance thē we cry out that he is too seuere and we ask if he could not deale otherwise thā so To be plain there is no measure in vs. For if God satisfy not our desires we fal to cōplayning one while of his ouergreat gentlenesse anotherwhile of his ouergreat seueritie And if he execute not such vengeance at y e first dash as we would wishe we thinke he is a sleepe that hee dissembleth too much And dayly we here such murmuringes as these What meanes he by this Why doth hee forbeare so long Againe on the otherside if God come with his power to punish men according to their deseruing then alas howe comes it to passe y t God who reporteth himselfe to be so patient pitifull doth now shewe himselfe so rigorous against vs Yea but we consider not that while our sinnes prouoke his wrath while we stack vp wood to kindle the fire of it Rom. 2.5 he allureth vs to repentance by gentlenesse For he giueth vs leasure to return vnto him to the end we should aske him forgiuenes And if we doe not so must he not then shew himself to be our iudge In like taking were the people of whom Moses maketh mentiō here For Gods intent was not to punish thē w tout iust cause sentence was giuē vppon thē aforehand in y e time of Abrahā And now there are foure hundred yeeres runne out since and is not y t a terme long enough did these nations amend of all that time Nay contrariwise they cesed not to giue thēselues ouer to al naughtines because they were not corrected they became the worse y e more stubborne their malapernesse increased more more Now thē God executeth y e sentence which he had giuen vpon thē foure hundered yeere before for hee knoweth y t they be past remedie And therefore let vs learn to glorify him in his iudgements whereas we see y e reason of thē here let vs not cease to conclude w tout disputing yea euē when we perceiue not y e reason of thē y t he is iust righteous Psal. 111.7 and y t he weieth his workes in such balance as there is no fault to bee found in them and that if wee chaunce to checke against them we shal be confounded in our blasphemie And so ye see what we haue to remember Againe whē God listeth to execute his rigor let not vs allege his mercie to him True it is y t in resorting vnto him we must alwayes beseech him to voutsafe to receiue vs to mercie al our prayers must begin end w t this confession y t if God vsed not his goodnesse wee shoulde be vndone there would be no more hope of saluation for vs therefore it standeth vs in hand to flee for refuge to Gods meere mercie But the thing y t I speake of as now is y t we must not reply against God when he listeth to deale rigorously w t vs for there is none of vs al but he could finde in his heart to make God to stoope to his lure Let vs beware of such presumptuousnesse rather doe him the honor to say y t his iustice is vnblameable in all points all respectes And forasmuch as it is so we haue to note y t whensoeuer God punisheth y e wicked it is
haue vs to magnifie aboue all things True it is that Moses speaketh here of the lande of Chanaan But if men cannot deserue any thing in this worlde in respect of transitorie things howe shall they deserue euerlasting life If I cannot winne a little peece of grounde how shall I winne a whole realme So then let vs marke that of the things that are sayd here wee must gather a generall doctrine which is that if the children of Israel were put in possession of the lande that had beene promised them not for their owne righteousnesse sake but through Gods free goodnesse it is much more reason that when we speake of the heauenly life and of the inheritance of the heauenly glorie wee shoulde not dreame vppon any power of our owne but acknowledge that God hath vttered his righteousnesse and shewed his goodnesse in his vouchsafing to choose vs. And let vs marke well the argumentes and reasons which Moses alleageth here to pull downe all pride withall that men might not take occasion to vaunt them seluâ—s God sayeth hee hath driuen out these people before you That is one point So then wil wee bee rid of all vaineglorie Let vs beholde our selues aduisedly in those whome God punisheth and against whome he vseth his extreme rigour Are wee any better than they In deede a number of vs can well flatter our selues but yet wee recken without our hoste wee come all of Adams corrupt rase wee be all forlone and damned by nature What is to be done then Surely if wee consider well what wee bee it will suffice to beate downe all our presumption It is saide in the prouerbe that hee which knoweth himselfe best settes least by himselfe but it is ill put in vre And wee must not saye hee setteth little by himselfe but wee must passe yet farther namely that hee which knoweth himselfe well may set nothing at all by himselfe but rather vtterly abase himselfe and bee vtterly ashamed of himselfe And here yee see what the true knowledge of a mans selfe is Humilitie or lowlinesse is not a countersaiting to doe little before God or to vse some nise ceremonies but a through examining and sifting of a mans selfe so as hee acknowledge that there is neither wisedome power righteousnesse nor aught else in him whereof hee may boast but rather consider on the contrarie parte Psal. 62.10 Luk. 16.15 Ro. 8.6.7 that wee bee full of vanitie leasing and vnfaithfulnesse that wee bee vnruly and rebellious against God that wee bee fraught full of wicked lustes that there is a sea of all naughtinesse in vs and that the fairest shewe of vertue which wee haue is but filth and dung before God Lo howe the Scripture speaketh of vs lo howe it blazeth our armes Nowe therefore when men haue well considered themselues they must make this comparison Alas I see Gods wrath lye vppon such a man or such a woman yea and vppon such great and excellent nations Wee see a great number nowadayes which are farre off from the light of life whereas in the meane while the Gospell is preached vnto vs and the way into Gods kingdome is set open vnto vs. And yet for all this are wee better worthie of it than they Wherein Let vs looke a little vppon our owne deseruinges and let vs alledge all that is possible to bee deuised Why then doeth God preferre vs before them Because it pleaseth him so to doe So then looke howe many wretched castawayes wee see straying away from God and looke how many silly soules wee see punished at Gods hande let them all bee as lookingglasses for vs to behold our selues in and to make vs conclude that if God listed to shewe himselfe a iudge in handling vs after our desertes wee shoulde bee no more spared than they bee and that our standing is through his free goodnesse in asmuch as hee beareth with vs and vouchsafeth to shewe himselfe fauourable Lo what light wee ought to take at Gods mercie towardes vs when wee see his vengeance vppon the vnbeleeuers and rebelles accordingly also as Saint Paul telleth vs in the Epistle to the Romanes Roâ—â— 4.5 â— that we shoulde be vtterly damned with the wicked if God spared vs not of his owne free goodnesse And that is saide vnto vs to the intent wee shoulde not take any fonde conceit in our selues that might puffe vs vp and make vs drunken For if wee giue not God the glorie acknowledging his goodnesse to be the thing wee rest vppon surely hee must needes make vs feele to our cost that wee bee not worthie to finde such mercie and fauour at his hande Thus yee see why Moses tolde the Iewes that the Chananites their neighbours shoulde bee destroyed at Gods hande for their sinnes sake Well then the Iewes might haue replyed at the first blush If God punish them because of their sinnes his putting of vs in their place is a token that hee findeth vs to bee better and righteouser than them It is not so For Moses declareth that Gods choosing of the Iewes as shal bee shewed more fully hereafter was not for that they were worthier for they were much more incorrigible than those nations and yet did God choose them Now then let vs learne to profite our selues by all the chasticementes which wee see and which God sheweth vs in this worlde And forasmuch as the blowes light not vppon our selues let vs not forbeare to come to his schoole and to humble our selues vnto him For wee haue deserued to bee touched as roughly by God as they haue done which are damned But what As I saide afore he beareth with vs. That is the first argument The seconde is this When the Lord shall haue driuen out the people before thee Here Moses cutteth off all the fonde bragges wherewith men deceiue themselues As howe If wee had not played the tall fellowes in fighting manfully against our enemies what had become of vs We had strong enemies they were mightie and puissant they had huge fortresses and munitions they were tall of stature like Gyants and wee were but dwarfes in comparison of them and therefore it stoode vs on bande to plucke vp a stout courage Moses wypeth away all this saying Ye silly soules it is your God that fought for you it was not your selues So then let vs learne that although God vse our seruice and wee seeme to do somewhat yet the work is not ours it is alwayes his that worketh it by vs and which breatheth his secrete power into vs. Wee haue nothing of our owne whereof wee may boast but God must alwayes be acknowledged to bee the author of his owne This is the seconde reason which Moses alleageth here to teach the people that they should not be proud nor beleeue marueilously of their owne power so as they shoulde say I haue done this or that I haue brought this or that to passe No sayeth he thy God is he that driueth out nations
ynough for him to haue sayde Remember thy selfe But forasmuch as men doe what they can to rocke themselues asleepe and seeke meanes to sooth themselues Moses doeth as it were twitch them by the eare heere saying Goe to sirs it is not for you to fall a sleepe in this matter although your nature be inclined thereto yet must you not burie your sinnes but yee must beare them still in minde and sette them before your eyes and then shall yee haue cause ynough to humble yourselues Thus are we warned here to bethinke vs oftentimes of the faultes that wee haue committed and to beware that wee seeke not vaine colours ne thinke not that wee haue spedde well when wee haue founde some trifling shifte to iustifie our selues with all but to learne to cast our selues vtterly downe and to mislike of ourselues and to bee as men condemned so as there remayne none other shift for vs than to flee for refuge to the infinite mercie of our GOD. That is the greatest benefite that wee can deuise to worke to our selues all our life long But howe shall wee be brought to it By the knowing of our faultes Now then in steede of shunning it as a matter of greefe and whereas weebe loth to thinke vpon the offences that haue prouoked Gods wrath let euerie of vs bethinke himselfe of them early and late and let vs enter into the examination of our selues to say Alas howe haue I liued in this worlde Againe lette vs not thinke vppon other folkes faultes to make a buckler of them as wee bee wont to doe but let vs call all our owne life to minde nowe one sinne and nowe an other and let vs cast foorth our sighes and sobbes before GOD as witnesses that wee be not willing to besot our selues nor to burie our selues in our owne dunge by weltring in it but rather that wee woulde faine attaine to his righteousnesse as whose indeuour is to hate and abhorre our sinnes and to magnifie Gods grace towardes vs. Which thing can not bee doone vnlesse our sinnes mislike vs and wee thinke thus with our selues Well then needes must GOD haue vsed greate goodnesse towardes mee seeing he hath called me at such time as I was forlorne Againe since his calling of mee howe oft haue I deserued to bee shaken off and to be quite cutte off from his Church And yet for all that hee beareth with mee vnto this houre and continueth his goodnesse towardes mee still Thus ye see howe wee must bethinke vs of our sinnes to the ende that Gods goodnesse may be knowen and that wee may not onelie taste of it but also be fully satisfied with it And furthermore according to Saint Paules exhortation which is that euery man shoulde quicken and spurre vppe himselfe when he seeeth his fleshe willing to drawe him to forgetfulnesse Let vs not thinke it straunge though it be some greefe to vs at the first to thinke vppon our sinnes For why wee be inclined to the sayde hypocrisie but yet must we fight against it and beware that wee feede it not And so lette vs practise the thing that Moses telleth vs here which is not to forget As howe not that we can alwayes minde it as reason woulde wee shoulde but that the deceiuer foade vs not in our owne vaine flatteries so that although hee stoppe our eyes for a time yet God doe take away the towell and make vs to see our owne dishonestie in open light so as wee be ashamed of it And therefore when wee bethinke vs of our sinnes and offences let vs looke into our selues 1. Cor. 11.31 and quickē our selues vp for we must play the iudges towards our selues if we will obtaine mercie before GOD. Yea and if we will yeelde him the dewe prayse of his grace Iosua 7.19 wee must come to the acknowledgement of our sinnes And that must not be done for once onely but euerie of vs must giue himselfe to examination both euening and morning and vpon the knowledge of one faulte wee must goe to the sifting out of an other Trewe it is that in this case there is no measure neither can we be too circumspect But yet must men mislike of themselues so farre as to learne to glorifie GOD accordingly that is to say to reserue no prayse at all to themselues no not one graines waight but to yeelde all goodnesse vnto him alone and to acknowledge that there is nothing but euill in themselues Thus yee see whereunto the knowledge of our sinnes ought to leade vs. And we must neuer cease vntil we be come thither and when we be come thither we must continue in it still For at euerie turne we shall stumble into this blindenesse againe so as wee shall be prouder than we were afore according as wee see that such as haue liued in humilitie doe in the ende become greatest trusters to their owne witte when they haue once forgotten themselues So then lette vs alwayes beare this lesson in minde vnto our liues ende for humilitie is so perfecte a vertue as wee shall neuer finde it so substantially in vs as we woulde wishe And therefore must we continue in the sayde endeuour vntill wee be quite ridde of all the presumptuousnesse of our fleshe For pryde is the sinne that will bee last corrected and it is the roote of all other offences Thus yee see what wee haue to remember vpon this text where Moses sayth Rremember thy selfe and forgette not the faultes which thou hast committed Nowe he addeth Howe thou diddest anger thy God in the wildernesse I haue tolde yee breefly alreadie that the people were so muche the lesse to be excused for that they hauing knowen the wonders which GOD had wrought at their comming out of Aegypt ceassed not to bee so malitious and frowarde as to spitte out their poyson against GOD. If they hadde done it afore truely yet they hadde beene worthie of blame but yet had their sinne beene more tollerable But nowe hadde God vttered his mightie arme in deliuering those wretches out of the cruell bondage wherein they were and yet notwithstanding euen after Gods working in that wise and after they had seene the apparaunt signes of his maiestie they cease not to striue against him still and must it not needes be that the deuill possesseth them and that they bee as good as bewitched with their owne malice So then it is not without cause that Moses noteth here the place of the wildernesse to the ende that the people might bee the more humbled and feele the greatenesse and hougenesse of the offences which they had committed forasmuch as they were al at one poynt as if GOD had not vttered himselfe vnto them at all For it may fall out that sillie soules which neuer tasted of Gods trueth nor of his workes shall ouershoote themselues and be caried away But seeing that GOD came so neere vnto the Iewes and tolde them I am your Sauiour I take you into my
renewing of vs and the writing of Gods Lawe in our heartes thereby to fashion vs according to the righteousnes contayned in y e same is reserued alonely to the sonne of God and that it is he which giueth vs the will to followe God his Father and to obey him For he hath the spirit of the feare of God Psa. 11.2 hee hath the spirite of all righteousnesse hee hath the spirite of trueth as is sayde in the eleuenth Chapter of the Prophet Esay So then let vs marke that wee must resort to our Lorde Iesus Christ when wee bee put in minde of our duetie When it is tolde vs what GOD requireth of vs wee must thinke thus Alas Lorde Iesus it is true in deede that heere wee haue knowledge of the thing that is good and ryghtfull but what Wee haue another Lawe cleane contrarie to it in our selues Rom. 7.23 which is that wee doe but chafe and fret at GOD when wee bee taught and when his Lawe is alleaged vnto vs wee doo the cleane contrarie to that which is contayned there and therefore thou must bee fayne to chaunge vs and to make vs new creatures for to that ende is the spirite giuen vs which thou communicatest vnto vs by bearing vs recorde that wee bee members of thy body And againe hath Iesus Christ once giuen vs this will Phil. 2.13 Hee giueth vs also abilitie to perfourme the same desire and strengtheneth vs so against all temptations as wee shall neuer bee ouercome by them Yee see then that wee must hye vs to our Lorde Iesus Christ assuring our selues that that prerogatiue and honour belongeth to none but onely him Yet notwithstanding this saying of S. Paules is true also 2. Cor. 3.6 that all such as preach the Gospell are spirituall ministers that is to say they set not foorth a dead letter and vnprofitable doctrine but withall they bring Gods spirit And howe is that Is it by their owne breathing No For our Lorde Iesus Christ did well shewe by his breathing vppon his disciples Iohn 20.22 that the holy Ghost proceedeth from none but himselfe alone But Saint Paules meaning is that Iesus Christ woorketh continually to the ende wee shoulde beleeue in him True it is that we shall not see him heere personally present how then shall wee bee sure that hee wryteth Gods Lawe in our heartes Let vs not alleage any of those thinges For seeing that Iesus Christ is the ende and perfection of the lawe Rom. 10.4 Col. 2.17 yea and the very life of it as I sayde afore let vs not thinke but that hee printeth Gods Lawe in our heartes by the preaching of the Gospell So then let vs not doubt but GOD will performe that grace in vs. And although the partie that preacheth vnto vs bee but a mortall man and the wordes which hee vttereth vnto vs with his mouth doe vanish anon after away in the ayre yet let not vs doubt but Iesus Christ will for all that doe his dewtie Rom. â—0 13. 2. Cor. 3.3 as Sainte Paule declareth in the same place And in deede the faithfull haue experience thereof For wee shoulde neuer haue so much as any thought at all of comming vnto GOD Eph. 4.7 or of dooing any good vnlesse wee were fully resolued of this grounde namely that it behooueth vs to bee throughly setled and constant all the which proceedeth of our Lorde Iesus Christ. Therefore whensoeuer wee feele that GOD draweth vs vnto him let vs vnderstande that hee sheweth vs howe wee bee members of the body of his sonne bycause wee haue the holy Ghost by whome wee bee altered and reformed Rom. 8.9 1. Cor. 6.15.19 and by whome also his Lawe is written newe againe in our heartes Thus yee see what wee haue to beare in minde Moreouer let vs marke that whereas Moses telleth the people that God heard him for that time it is to the ende they shoulde not abuse Gods goodnesse but vnderstand their offence to haue beene so horrible that if they did so any more and tempted GOD agayne afterwarde they shoulde finde no mercye The intent then of Moses in this place was to holde the people in awe Truely wee ought to bee fully perswaded of this that if GOD finde vs repentaunt for our sinnes hee will euer bee ready to forgiue all that wee haue committed Let vs but onely make towardes him and hee will reache vs his hande Yet is it not ment that we should take leaue to doe euill vnder colour that GOD is so mercifull to wretched sinners that as soone as they returne vnto him hee preuenteth them and is ready to receaue them and imbrace them aforehand This say I must not make vs the more inclined to doe euill but wee must vnderstand that when God hath forgiuen vs once we must no more fall backe againe For then do we tempt him and abuse his patience which is the next way to shutte vs out of the gate of saluation and to disappoint our selues vtterly of all the mercy which hee was minded to haue vsed towardes vs. True it is that although we shall haue offended twentie or thirtie times yet doth God tell vs that he will haue pittie vpon vs. But I speake as nowe of those that take libertie to offend and say seeing I haue found God so gentle and pittifull I shall surely bee receiued of him at all tymes Surely when men stande so vppon Gods mercie and vnder pretence thereof doe eyther become negligent or else giue ouer themselues to all naughtinesse it is all one as if they renounced all the promises of their saluation Therefore let vs marke well the saying that is set downe heere God sayth Moses heard mee And howe for that tyme to the ende that the people shoulde thinke thus with themselues Alas it is a wonder that euer we obteined pardon and it must needes astonish vs still that God woulde rid vs out of such danger as wee were fallen into considering howe deadly and ouer deadly the fall was Now then seeing that God hath shewed himself so friendly towardes vs let vs beware that wee prouoke not his wrath any more For if wee fall backe agayne that he gaue flatte sentence that none of them shoulde enter into the promised heritage saue onely Iosua and Caleb the sonne of Iephuneh bicause those two had behaued theÌ„selues faithfully But as for the people they should be led about by the space of fortie yeeres vntill their carkesses were rooted in the wildernesse according to the threat which God had vttered with his owne mouth That is the content of this part of the text Now let vs marke first of all that to make the Iewes vnderstand the meaning of Moses or rather of the holy ghost it behoued them to bee warned to set their former faultes before their eyes that they might not bee so fond as to presume any thing at all vppon their owne worthynesse or vppon their owne power but
to perfection but wee must expresly pray him that although hee finde faultes and offences in vs as indeede the number of them is infinite yet that he forbeare not to take vs still for his people and that although we deserue to be forsaken of him for our sinnes inasmuch as wee haue broken his couenant yet notwithstanding he cease not to keepe promise with vs still and to make vs feele y e fruit thereof and to forgiue our sinnes in such wise as we may neuer cease to continue in his adoption that although our straying away was ynough to bereaue vs of the inheriting of our saluation yet notwithstanding hee cease not to take vs for his children still To bee short whensoeuer wee resort vnto God wee must acknowledge our sins with all humilitie For it will be to no purpose for vs to say Lorde thou hast promised vs thou hast tolde vs that thou of thy goodnesse wilt bee merciful to vs thou hast declared that thou wilt bee our father wee haue thy promise it will not boote vs to say all these thinges for all shall bee ouerthrowen with one worde because wee haue done amisse and haue not kept the course wherunto God called vs but haue drawen cleane backe Therfore we be warned that whensoeuer we pray vnto God wee must acknowledge our faultes and confesse them freely that God may not cease to haue pitie vppon vs specially when wee shall haue committed any grosse fault as this people had done in committing abhominable ydolatrie The greater then that our sinnes bee the more let vs cast downe and humble our selues to craue pardon of our God by confessing wherin we haue offended him After that manner must we deale And it is certaine that if euerie of vs consider well his owne life without flatterie he shall finde himself exceedingly indaungered vnto God and we shall always haue good cause to be ashamed of our selues And therefore when we pray let vs beare these two things in rememberance namely that although we be neuer so wretched yet notwithstanding forasmuch as God hath chosen vs for his people wee must come to him familiarly and without doubting for he guideth vs thither and openeth vs y e gate by his promise that must be our grounde to stande vpon Againe we must be thinke vs of our sinnes so as we may feele them be deadly wounded by them to the ende we may bee sorie for them before God beseech him notwithstanding our vnworthines to applie his promises to our saluation when it shall haue pleased him to bury our sinnes to receiue vs to mercy Yea let vs mark well y e wordes y t are set downe here the stubbornnes of the people their wickednes and their sin For Moses here maketh not a ceremonious confession as these shamelesse sort doe that is to say in manner the greater part when they haue done amisse do beare themselues in hand that it is ynough to haue saide in one worde I grant it is a fault but ye must cōsider I am a mā I am not as a timberlog It is ynough for them say I that they excuse not thēselues altogether But we must come after another fashion as wee see by example here For first of all Moses setteth downe Stubbornnes shewing thereby that there was a horrible rebeliousnes in that people Next he addeth wickednes wherin he betokeneth y t the people were starke naught for y e word that he vseth importeth such a leawdnes that they which are so termed are disordered in their whole life And lastly he addeth Sinne that is to say y e particular fault which they had committed namely their offence in making themselues an ydol And so we see that he acknowledgeth the peoples offences in good earnest to condemne them Nowe like as Moses speaketh here of the people so do we see that Daniel speaketh of himself Da◠◠5 for in his report howe he confessed his own sins and the sinnes of the people he saieth Lord we haue sinned wee haue offended thee wee haue done wickedly we bee transgressors our sinnes are outragious and our iniquities are exceeding great Daniel goeth not to worke by halues in confessing that himselfe and the rest of the people had done amisse and deserued to bee chastised at Gods hande but he saith flatly we be wicked and we haue behaued our selues leawdly we haue beene disobedient and vntrue to our God we haue prouoked his wrath too much and wee be cursed and damned vnlesse God powre out y e infinite treasures of his mercy vppon vs. Yee see then how the true confession which God requireth at our handes is not to come to him and to say in one worde I haue done amisse but to be so abashed as to acknowledge our selues blameworthy in all respects and to be dismayed at the rememberance of our offences like wretched offenders not looking to haue our inditements red vnto vs not to haue articles alledged against vs but accusing our selues aforehand in such sort as God may accept our submission when we shal haue examined our faults throughly not onely in generall but also in particular And in verie deede after that Moses had spoken of Stubbornnesse and wickednes he addeth the Offence that y e people had committed Whereby hee meaneth that it is not ynough to say we were conceiued in sinne it is horrible to see howe all thinges are out of order in our whole life but when we haue offended God any maner of way we must vtter it as we see how Dauid cōfesseth generally y t ther was nothing in him but vtter corruptiō Psal. 〈…〉 and y t he brought nothing w t him from his mothers womb but y e inheriting of death therw tall faileth not to confesse y e sin particularlie which he had committed not wrapping it vp amōg y e other to make as though he wist not of it but setting down both twaine of thē as we see y t Moses doth in this text Wherefore when we shall haue committed any offence let vs learne to feele it to confesse it freely before God And let the same lead vs yet further that is to wit to haue an eye to the offences of our whole life and to acknowledge our selues altogether indangered vnto God except hee receiue vs to mercie And aboue all thinges let vs acknowledge the hardnesse of our heartes in that wee cannot submit our selues to God because wee be stubborne against him and all the affections of our flesh are at enmitie with him Rom. 8.7 After that manner say I must we confesse our faults if we minde to obtaine forgiuenesse of them For as for them y t come to God ceremoniously cōfessing thēselues to haue done amisse and not being touched to the quicke with their leawdnesse nor minding to acknowledge it in their hearts they doe but play mockeholyday and they shall feele with whom they haue to do and that God is not an earthly
iudge that can be deceiued when men craue pardon feynedly And therefore when we pray vnto God let euerie of vs quicken vp himselfe in acknowledging our faults better than we haue bin wont to do let the same so pull vs downe as wee may not wote what to say but thus Alas Lord what should become of vs if it were not for thine inestimable mercie For beholde wee be euen as it were vtterly ouerwhelmed and though we knewe but the hundreth part of the offences that wee haue committed surely it were ynough to sinke vs downe to the bottomlesse pit vnlesse thou remedy it And as for thee that iudgest after a farre other fashion howe shoulde we be able to stand in thy presence if thou wouldest vse thy rigour towards vs Loe here the right lowlinesse which God commaundeth which is that when wee be so ashamed of our sinnes as we wote not what to say wee flee for refuge to Gods mercy hoping y t howsoeuer the case stand he of his great goodnesse wil not refuse to take vs to mercie Nowe to the ende that Moses may obtaine his request hee beseecheth God expresly to bee mindfull of his seruaunts Abraham Isaac and Iacob and that was by reason of the couenant that he had made with them Gen. 17.7 for in the same couenant there was this article I will be thy God and the God of thy seede after thee Yee see here howe God took the children of Abraham before they were borne adopting them to bee his Church and to be inheriters not onely of the Lande of Chanaan but also of the kingdome of heauen But how doe the children of Abraham behaue themselues Leawdly They falsifie their faith vnto God and become backesliders so as they deserue to be cut off from his house Lorde saith Moses haue not an eye to their faultes and offences but bee mindfull of thy couenant which thou madest with thy seruaunts Abraham Isaac and Iacob Nowe wee see to what purpose Moses alledgeth here the holy Patriarks It is not to make them Aduocates and Patrons before God as the Papistes doe who alledge these textes to proue their owne forgeries of hauing the saints to bee their intercessors What say they Is it not written that God should bee mindfull of Abraham Isaac and Iacob and yet they were deade long afore Seeing that the fathers vsed such speâ—ch why shoulde not the saincts alreadie deceased bee made patrons and aduocates to make intercession for them that are aliue Surely this commeth of too grosse beastlinesse For they consider not in what manner Moses alledgeth these persons I haue tolde you it afore for God had promised them that hee woulde bee the sauiour of their linage and had giuen them his promise as a pledge not only on their owne behalfe but also for all their successours And that is y e cause why Iacob at his death or a little before said let my name be called vpoÌ„ ouer Ephraim and Manasses for his meaning was to make two tribes of them notwithstanding that they had both but one heade that is to wit Ioseph first of al he intended that he shold haue a double portion Why so Iacob was in Egypt not onely as a poore straunger like to haue starued for hunger if he had not come thither but also as a man shaken off in scorne disdain It is manifest that the Egyptians shunned the Iewes and accounted them as vncleane people Neuerthelesse although Iacob had not any house of his owne but was there as a slaue banished thither as into an odde nooke of y e realm yet notwithstanding hee assigneth a double portion to Ephraim and Manasses But in so doing hee had an eye to the promise that God had made to him That is the cause why hee saieth Let my name bee called vppon ouer them and let them bee taken and esteemed as two of mine owne children According hereunto it is saide Exo. 3.15.16 that God shoulde remember Abraham Isaac and Iacob as we see in Exodus where God intending to acquaint himselfe with his people alledgeth the same for a preface as if he should say I haue bounde my selfe in the hande of Abraham And therby he sendeth them back to the promise as it was made and set downe in Genesis Gen. 15.13.16 where God saide that in the ende of fourehundred yeares after they had beene oppressed with grieuous tyranny he woulde deliuer them Nowe then it is not to be doubted but that Moseses alledging of Abraham Isaac and Iacob is to y e end that God should performe his couenant in deede and not cease to be constant in his purpose and in discharging of his promise notwithstanding the wickednes of meÌ„ And so we see how the Papistes haue falsly abused the holy scripture yea shewed themselues so shamelesse and fond that euen little children may perceiue their beastlinesse Wherefore we ought so little to be moued with these texts that they do rather make wholly against them And so ye see why Moses alledgeth Abraham Isaac Iacob He groundeth himselfe vpon Gods word Likewise when wee pray before wee open our mouth wee must be taught of God hee must direct vs by his worde for wee cannot call vpon him rightly Rom. 10.14 except hee haue first preuented vs and called vs to him so as wee bee sure that hee will heare vs. For as for the man that doubteth and floteth like the waues of the sea saieth Sainct Iames Iam. 1.6.7 let him not looke to obtaine any thing So then our prayers boote vs not at all without certaintie of faith Now let vs see whence wee may gette such certaintie of faith Surely euen by Gods worde and that is it that Moses hath followed Hee knewe the promise that had proceeded out of Gods mouth wherupon he resteth therupon maketh mention of Abraham Isaac Iacob And why For it was they y t had receiued the promise as well in their owne behalfe as in the behalf of their successors But now do we see that we haue a Mediator to ratifie the new couenant that God hath made with vs. Before Iesus Christ came into the worlde Abraham Isaac and Iacob were as mediators after a sort because they receiued y t promise in the name of y e whole Church But nowe God sendeth vs backe to his only sonne in whose person it is his will to ratifie all that euer he had promised How then shall we haue any certainty except we repaire to our Lord Iesus Christ and pray to God his father to remember him not to looke at vs as in verie deede the auncient fathers haue shewed vs the good way alreadie in the time of the shadows although they had not the trueth so fully as wee haue it in the Gospel For since the time that the kingdome was setled in the house of Dauid and this promise made He shal be my son Psal. 2.7 84.10 132.10
Christ Hebr. 5.2 should beare abroad his word that they shold prease vnto him to bee as mediators betweene him men Ye see then how it was Gods will to teache his people humilitie by visible signes and outward ceremonies to the ende that his worde should be embraced with all reuerence continue euermore in good state But as for vs wee haue not nowadayes the ceremonie any more but we haue the trueth which ought to continue to the worlds end Therefore whensoeuer Gods word is preached vnto vs Col. 2.17 let vs learne to stoope to it to know y t it is a heauenly doctrine wherunto it becommeth vs to encline that it is not for vs to bring our own fond imaginations in y t case for then wo be vnto vs. Neuerthelesse God granteth vs a special fauor in that he inableth vs to beare abroad his word maketh it to dwel in vs Esa. 66 2â— whereby he sheweth that he hath performed the thing which he promised by his Prophets y t is to wit that he hath chosen vs for his Leuytes as shal be declared more at length to morrowe Now let vs fall downe in the presence of our good God with acknowledgement of our faults praying him to make vs feele them better yea euen in such wise as it may lead vs to such repentance that we may be sorie for them all our life long be ashamed that we haue bin so wretched sinners And that therwithall wee may be quickened vp to glorifie him the more for the great goodnes which he hath shewed vpon vs proceede continually more more in obeying him to the intent that his law may be the better ingraued in vs by his writing of it in our hartes we become the readier to follow the things y t he shal haue shewed vs so as we may be forward to obey him all our life long our life be wholy dedicated vnto him That it may please him to graunt this grace c. On Wednesday the xi of September 1555. The Lxx. Sermon which is the seconde vpon the tenth Chapter 8 The same time the Lord c. 9 Therefore Leuie had no portion nor inheritaunce with his brethren but the Lord is his inheritaunce as the Lord thy God sayd vnto him 10 And I taried on the mountaine as I had doone afore fortie dayes and fortie nightes And the Lord heard mee that time also so as the Lord would not destroy thee 11 But the Lord sayde vnto mee vp get thee hence and goe before the people that they may goe and possesse the Land which I sware to their fathers to giue them WE sawe yesterday how Moses in this text did magnifie Gods mercie as well towardes the Leuites as towardes the whole people For in sheweing that Aaron was punished for his fault it appeareth plainly that all his whole linage deserued to haue ben disgraded Yet notwithstanding God of his goodnes vouchsafed y t there should bee a certaine number of men appointed to his seruice and them he chose not for any worthines that was in them but only for his owne mercies sake For if wee be not worthie of so much as that God should crowde vs into a litle corner of his house how should he aduaunce vs to farre higher degree That then is the meaning of Moses Neuerthelesse wee must marke herewithall the three charges which he setteth downe here which he reporteth to haue been assigned to the Leuites The first is To beare the Arke of Gods couenant the vessels of the sanctuary The seconde is To be at hand to serue God the third is To blesse in the name of God These are the three things that were incident to the priesthod of old time For as concerning the Sanctuarie with al the appurtenances therof it was but a figure which we must referre to the spiritual temple that is to wit to Gods church Hebr. 8.5 Rom. 12 1. to the sacrifices which are offered vnto him by the faithful when they dedicate themselues to him both in bodie soule by yelding vp their ownselues y t he may be glorified in them Marke that for one point The second is the seruice wherof he speaketh which consisteth likewise in figure but the trueth therof is performed toward vs when such as nowadayes are called to the gouerning of Gods church do their dutie in offering vp mens soules in sacrifice vnto God Rom. 15.6 by preaching y e gospell in maintaining the order state of the church in such wise as God be glorified and the church be cleansed from all stumbling blockes The third is to blesse in Gods name that is to yeeld a testimonie of Gods goodnes and grace to his people Now must we applie these things to y e trueth of them y t we may be edified by them Let vs say I haue a regarde to apply these three things to their trueth substance Col. 2 1â— which our Lorde Iesus Christ hath brought vs by his comming It is said here that the Leuiâ—es must beare the vessels of God And this belongeth not only to the ministers of the worde or to such as beare publike office in the church but also to all the faithful in general And that is the cause why it is said by y e prophet Malachie Mal. 3.3 y t the Leuits were made priests which thing I say was accomplished at the comming of our Lord Iesus Christ at which time the church was aduanced to greater perfection than it was vnder y e law Likewise Esay telleth vs that all men shal be Leuites vnto y e Lord. Esa. 6 〈…〉 Al the children of Israel saith he shal execute the office of priesthod vnto God And in the same respect doth S. Peter say 1. Pe◠〈…〉 y t we be a royal priesthod S. Peter speaks not there of any peculiar sort of people after y e maner of y e Pope who hath villanously corrupted y e said sentence of his in attributing it to his owne clergie as he termeth them y t is to wit to y e stinking rable of his powlshorn greaslings but he attributeth y t honorable title to all the faithfull to as many as are of the church of God Moses could wel say euen in his time Exod. 〈…〉 Yee be a priestly kingdome y t is to say a nation holy aboue all others But S. Peter turning the same words saith y t now we be become a royal priesthod inasmuch as our Lord Iesus Christ hauing shewed himself to the world is ordeined priest after the order of Melchizedech Heb◠〈…〉 to communicate the same grace to y e whole church Therfore let vs marke wel y t this gift of becoÌ„ming Priestes Leuites is not a priuilege or prerogatiue graÌ„ted to three or four but inasmuch as al y e things which our Lorde Iesus Christ hath receiued of God his father ar coÌ„mon to vs all
preached vnto vs wherby we be don to vnderstand y t God hauing once offered himselfe vnto vs in the person of his son will continually still hold on to take and accept vs for his children and confirme the adoption which he hath made of vs euen vntil we come to the present inioying of the heritage which he hath promised vs. Moses hauing spoken so addeth for a finall conclusion that God had heard him and sayde vnto him Goe thy way and leade this people into the Lande that I promised to their fathers yea euen with an othe let them goe into it and take possession of it Here againe Moses sheweth the people that when they be come into the Lande of promise they must vnderstande y t that befalleth not to thē for their owne deseruings but through Gods great mercy yea and such mercy as ought to rauishe their wittes to wonder at it for they had refused all y e promises that had beene made vnto them So then it stoode this people in hand to be new reared set vp againe in their former state through a singular grace That is the intent of Moses whereof I haue treated more fully already and therfore it is ynough as now to touch it But yet let vs not forget to apply it to our vse which is y t it behoueth vs to vnderstande y t although God haue called vs to the beleefe of his Gospell yet so y t in respect of this present life we cease not to shrink away frō him wherby we were worthy to haue y e dore shut against vs to be taken as folk vtterly reiected vnlesse he receiue vs to mercie and y t not for once only but also in that he must double treble his mercy vpon vs in so many sins as we cōmit against him Now thē before we can come to the inheritance of the kingdom of heauen God must bee faine to shewe vs many a time and often that we haue it not for any worthinesse of our owne nor for any purchase that we can make of it by our seruice to say that wee haue earned it but y t his making of vs to be his heires is of his own meere and freebestowed liberalitie for none other cause but that he hath vouchsafed to choose vs and to beare with vs and to pardon the infinite offences whereby we cease not to prouoke him in suchwise as he shold needes roote vs out if hee ment to vse rigor towards vs. Thus ye see how we should apply this lesson of Moses to our behoofe Moreouer it ought also to serue vs for a comfort that we be not discoraged when we haue offended our God euen after we haue knowen him and are fallen in traine of walking according to his worde For though we step a side for a time yet must not our so dooing make vs to despaire but wee must come backe againe assuring ourselues that if God herd Moses in the time of the figures of the Lawe he wil certainely heare him that maketh intercession for vs nowe that is to wit his owne onely sonne For our Lorde Iesus Christ was a priest not only to die once to purchase saluation for vs but also to inioy the same office euerlastingly as in respect of appearing in the sight of God his father 〈◊〉 9.24 to obtaine forgiuenesse for the sinnes which we commit daily Let vs marke I say that if this grace was granted to the fathers vnder the Lawe surely wee shall not be disappointed of it as now Yet notwithstanding it is not ment hereby y t that should make vs the readier or bolder to offend but we must vnderstande that when we come before God wee must acknowledge the faultes y t we haue cōmitted we must be sorie for our misdeeds we must beseeche God to bring vs home againe to him For as for those that hate not their sins they be so far of from obteining of fauour at Gods hand y t they do the more prouoke his wrath Contrariwise when we hate our sins God looketh no more vpon them but burieth them out of sight And this warneth vs y t when God cōtinueth his mercie towardes vs reneweth the same daily and taketh vs into fauour againe after wee haue offended him his so doing is not to make vs the bolder to do euil as who wold say we haue made a good market at his hand let vs beware of such blasphemy but it must be applied wholly to the faultes y t are past Therefore when there is speaking of Gods mercy of y e forgiuenes of our sins in the holy scripture we must vnderstand y t God sendeth vs backe to the sinnes y t are past therwithall putteth vs in minde to beware afterward of the danger that we were in afore warning vs to pray him to gouerne vs with his holy spirit so as he suffer vs not to be led out of the way nor to fal to wilfull breaking of y e couenāt which ought to be kept vnuiolated as well on our part by our faithful obedience as it is on his part yea that with such constancie y t although we offend him daily yet he ceaseth not to continue stedfast still in his purpose And to be y e better assured of this doctrine let vs alwais haue recourse to this saying y t the Lande of Chanaan was as an earnest penny of the euerlasting inheritance to the fathers y t liued vnder the Law Heb. 11.13.14.16 1. Cor. 10.11 And so the thinges that are set downe in the holy scripture must be to vs as a lookingglasse or picture wherein to beholde the maner of Gods guiding of vs til we be come to the euerlasting life The people of Israell was chosē before they were born God shewed his fauour to them by the law moreouer he chastised them insomuch y t he listed not to put thē in possession of their promised heritage out of hande as in deede they were not wortie of it but yet for all y t they came into it at the last And so we perceiue that our Lord hath not delayed his receiuing of vs till we come vnto him but y t he hath preuented vs with his infinite goodnes insomuch y t he hath chosen vs before y e making of the world hath offered vs his grace confirmed it by the preaching of the Gospel Eph. 1.4 as well as the Law was published by the hand of Moses For our Lord Iesus Christ hath vouchsafed to be a faithful witnes of God his father of the loue y t he bringeth vs. And because he is not abiding any more here below with vs in his own person he hath appointed his ministers to whō he hath giuen authoritie to preach in his name Luke 10 1◠24.27 therewithall hath giuen commaundement to all people to receiue them saying he that heareth you heareth me And he hath giuen them expresse charge to preach the
you and haue seduced the inhabitants of their cities saying let vs go and serue other gods whome yee haue not knowen 14 Then shalt thou search and inquire and examine the matter throughly if it be true certaine that such abhomination hath beene doone among you 15 Thou shalt roote out the inhabitants of that citie with y e edge of the sword and vtterly destroy the citie and all that is in it and the verie cattell thereof with the edge of the sworde 16 And thou shalt gather al the spoyle thereof together into the middes of the citie and burne vp the citie and all the spoyle thereof with fire to the Lorde thy God and it shal be a heape for euer and neuer be builded againe 17 And none of the cursed thinges shall sticke to thy handes that the Lorde your God may turne away the fiercenesse of his wrath from thee and giue thee mercie and haue pitie vpon thee and multiply thee as he sware to thy fathers 18 Because thou shalt haue obeyed the voyce of the Lorde thy God in keeping all his commaundementes which I commaund thee this day to the ende thou mayest doe the thinges that are right in the eyes of the Lorde thy God WE haue seene heretofore what manner of zeale wee ought to haue to y e mainteining of Gods true seruice the pure religiō that is to wit that we must forget al y e friendship of the world and shewe that we make more account of the honor of our God than of all those that are as deere to vs as our owne soules But now Moses proceedeth further and sayth that wee must vse such rigour not only against particular persons but also against whole cities Now if a whole Citie ought to be rased for breaking y e seruice of God what shal be done to any one man Should he be borne with Here then we see how Gods honour ought to be preferred before the whole worlde And because he had set downe a right and pure order to y e people of Israel how to do it his mind was that it should be kept to the vttermost and that if any man transgressed it he should be cut off insomuch that if it were a whole people that had done it they should be delt withall after the same maner Now then we see yet better howe carefull wee ought to be for the preseruation of religion in his purenes True it is that we ought to be alwayes mindefull of y t which we haue sayd already namely that it serueth not to excuse ydolaters whē they be so inraged with zeale without discretion For we must be sure a forehande that the religion which we holde is holy that God alloweth of it so as it is not a doctrine forged at the pleasure of men but Gods owne will vttered vnto vs of his owne free fauour whereof we haue good and infallible record that if any set himselfe against it he must be cutte off yea though it were a whole Citie So litle ought any priuate person to be forborne that euen a whole citie ought to be destroyed for it But to the intent this doctrine may be y e better vnderstoode let vs marke the order which God commandeth here to be kept If it be sayde that is to say if the report go that some wicked persons are gone from among you and haue led away the inhabitantes of a Citie make good inquisition of the matter search it out diligently and vnfainedly to the vttermost and if it be found to be so let that Citie bee vtterly destroyed with the edge of the sworde and so forth Now first our Lordes will is that when any brute goeth of an euill deede we should first inquire how y e case standeth And hereby he sheweth that such as haue authoritie of the sword sit in the seate of Iustice must not be retchlesse in suffering thinges to passe before their eyes without making any countenance to see them Is there then any brute of a thing Inquisition must be made of it For if it be let passe we shew that our intent is to nourishe the euill and the parties that haue so concealed it must in y e ende abide their payment which is that it must light wholly vpon their owne heads as we see it commeth to passe And it is a iust punishmēt of God that when such as are in office to remedie redresse euill doe beare with it they themselues should abide the paine of it And when they suffer it it happeneth not by haphazard but God yeeldeth them the iust wages which they haue deserued Therefore we must marke this text that God will haue vs to be doing aforehand as soone as the brute is reported or giuen forth not to tary till the thing be apparaunt without setting hand to it or without making inquisition of it but he will haue the Iustice to inquire of it betimes specialy when there goeth any brute of it And by the way to the intent there be not a slight inquirie made of it as it were but for fashions sake he vseth here three wordes and afterwarde he addeth that it must be done throughly so as there be an exquisite care vsed in the matter For diuers times informations are taken when some cōplaint is made and that the euill is knowen yea and y t in suchwise as they be ashamed to cloke it altogether and so witnesses bee called But they will not seeke to vnderstand the pith of the matter they doe but vse a kinde of forme for fashions sake as who should say y e matter is not buried because there hath bin some seeking to knowe the truth of it But what This is no proofe that is to say we wil not search how the case stands in deede For the witnesses are dispatched ere they haue tolde halfe their tales and that which they haue spoken is let slip so as wee see not the thing that is as apparant as the nooneday Now to the end that men should not daly after that sort with God it is sayd expresly that inquisition should be made that the matter should be examined and information dewly taken And therfore let Iustices vnderstand that they shall not goe quit but that God will hold them giltie for neglecting their duetie if they do not what they can to bring matters to light when they heare any complaint or any brute of them Neuerthelesse our Lords meaning is not that mē should iudge at al aduenture but that the crime should be duly proued whether it be so of a truth in deede He vseth two wordes to shew that a Iudge ought not to be led by bare suspition to conclude what hee listeth For wee must be faine to beare with the euill when it is not knowen because God hath not yet brought it to light As for example there be some sinnes sayth S. Paul which make hast to come to their condemnation 1. Tim. 5.24 and
goods which are dedicated to God and y e poore shold neuerthelesse be applied to other vses That is not simple robbery but a robbing of God Therefore let thē be imployed according to his cōmaundement let not mē play y e good husbāds in hording vp y e things that ought to be bestowed vpon God vpon those whome he offreth vnto vs. Also according as euery man knoweth y e particular needes of his neighbors so let him indeuour to succour thē and consider where wante or neede is and helpe to remedie it If this be done then shal beggerie be taken away as it ought to be and they shall not neede to make a simple forbidding of it saying let not men beg any more in the meane season y e poore be left destitute to die for hūger thirst And truly it is not for nought y t our Lord saith here thy poore thy needie which are in thy Lād He could wel inough haue said the poore needie but he vseth another maner of phrase saying thy pore and thy needie As if he should say if a man bee poore euery body disdaynes him and turnes his backe to him and why is that Because the rich doe beare themselues in hand that the poore are not worthie to come ny them they could finde in their heartes to haue a world alone by themselues Were it not that they be contented to haue the poore folkes seruice they could find in their harts neuer to see thē But on y e contrary part to pull downe such pride presumption our Lord sayth who art thou that despisest so thy brother He is thy poore he is thy needy He speaketh as to our owne flesh Therefore let vs wey well the wordes which the holy Ghost hath vsed that no pride may hinder vs to haue compassion vppon those that are so vnited vnto vs. And let vs marke that they bee our owne poore folkes y t is to say y t the persons which are so in neede are offered vnto vs of the Lord as if hee should say it is my will to make such an intercourse as the rich may be mingled w t the poore either of them may meete w t other to the intent they should cōmunicate together y e poore to receiue the rich to giue so as I may be honored at the handes of them both as well for y t y e rich man hath wherw t to do good as for that y e poore man acknowledgeth himselfe to be susteined mainteined for my names sake so both of thē blesse me That is y e cause why Moses speaketh of y e poore needy after such a sorte y t he sheweth y e rich how it is they themselues whom he speaketh to that there ought to be a kinde of intercōmoning between thē the poore not to make thē fellowlyke but to relieue y e neede of those whom God offreth vnto thē after y t maner After this Moses addeth a law y t serued but for y e common weale of y e Iewes y e substance whereof continueth neuerthelesse vnto vs at this day If thy brother an Hebrewe sayth he or thy sister an Hebrewesse be solde vnto thee let him serue thee the space of sixe yeeres At the end of that terme thou shalt release him And at thy releasing of him thou shalt not sende him away emptie but thou shalt giue him some Corne or some Cattell according to thy abilitie that hee may feele of the blessing which the Lord thy God hath giuen thee and that the same may be as a hyre vnto him Now we must marke y t in those dayes there were no such seruauntes as are nowadayes which take certein wages by y e yeere but they were in bōdage after y e maner of those whom wee call bondslaues in Barbarie in other countries in these dayes So then they were al slaues at y t time among the heathen y t bondage was endlesse insomuch y t if a man had liued a hundred liues yet should hee neuer haue bin released vnlesse his maister had pitied him Moreouer the man y t had such slaues might mary them forasmuch as the wretched soules were not free thēselues their children also were in bondage lyke y e beastes y t we haue If a man haue Horses Kine Cattel or Sheepe hee reapeth y e fruite of thē so did they w t their bōd seruants at y t time And surely y e state of bondage as it was then through y e whole world was very hard For it was Lawfull euen among Christians It is not cōmaunded to be abolished Wee see y t whereas S. Paul speaketh of maisters y t had such bondseruants were faithfull he biddeth them not to set thē quite at libertie Eph. 6.9 but to deale gētly by all kinde of meanes Know ye saith he y t you haue one cōmon Maister in heauē that your seruantes be Gods children as well as you and therefore deale gently w t them hold them not in such thraldome as y e vnbeleeuers doe S. Paul y t is to say y e holy Ghost speaking by his mouth thinketh y t to be enough Howbeit forasmuch as the Iewes were priuiledged God had chosen them for his owne inheritance it behoued some moderation or mitigation to be among them so as they should not vse so extreme rigor as was among the Heathen Neuerthelesse it is a good thing y t this slauish bondage is abolished in time among y e faithful howbeit y t there continue still some remnantes of it in some places but yet is y e same much more tollerable thā so rough a law could haue bin For wheras there are some persons which are still taxable as they terme it at this day whether it be in their goods or in their persons it is of y e olde slauery they be of y e race of such as were very slaues in old time of such as might haue bin handled as bondslaues by rigor of Law But as I sayd this may wel be borne w t and it was a vertue worthie of cōmendation that the parties which had such bondslaues released them vppon a certaine qualification But now let vs come againe to y e Law y t is giuē here to y e Iewes It is sayd that such as were solde should serue by the space of sixe yeeres and the seuenth yeere is priuiledged here in honor of y e Saboth day y t is to say of y e rest wherby our Lord ment alwayes to reduce the Iewes to gentlenes by bringing them backe to himselfe As if hee should say assure your selues y t your vsing of such mercie towardes your neighbors is an acceptable seruice vnto me For y e day of rest was y e very marke of Gods spiritual seruice as is declared vnto vs in many places of y e scripture Exod. 20 8. Ezec. 20.12 Ier. 17.24 both in Exodus
Lord haue giuen vs experience of aduersity we must be the readier to succour the distressed not play the proud fooles which cannot abide to heare their former state spoken of when they haue beene in pouertie but are more scornefull and disdainfull than such as haue liued continually at their ease Nay if our Lorde haue suffered vs to bee pinched and to stande in neede of otherfolks seruice let vs print it throughly in our mindes let it bee as a spurre to quicken vs vp that whensoeuer we see any folke in necessitie it may alwayes runne in our mindes Alas when I was in their case what desired I I could haue founde in my heart that all men should haue opened their heartes and their bowels towardes mee and shall I nowe shut vp mine Lo what the declaration that is set down here importeth And it is not in this place onely that Moses vseth to say so For there is not any thing more rife in all his bookes insomuch that euer after the peoples deliuerance out of the lande of Egypt Remember sayeth hee from time to time that thou thy selfe hast beene in bondage Therefore let vs marke that looke what experience euery of vs hath had in his life Gods will is that the same shoulde serue vs for an instruction and that wee shoulde beare it continually in minde As for example when a man hath beene a traueller of countryes he ought to consider into what distresses a man might fall and hee shal bee the more inclyned to succour others whome he seeth in like daunger Againe when a man hath beene pinched for a time with pouertie and afterwarde commeth to wealth his former pouertie ought to bee a teacher to him for euer after to bee the forewarder to put foorth himselfe where neede requireth True it is that although a man had liued all the dayes of his life in ease and neuer wist what neede or want meant yet shal hee not therefore be helde excused before God But yet forasmuch as wee bee so slacke and slowe to doe good wee had neede to take to vs the helpes that may serue to quicken vs vp withall And so let euery of vs for his owne parte cheere vp himselfe to do good As for the riche which neuer haue tasted any want of the goods of this worlde if they looke into them selues they shall finde that God hath visited them some way or other so as they haue had neede of other folkes helpe And if they be not starke churles the same must needes bee as a stroke with a spurre to thrust them forwarde to weldoing To conclude in fewe wordes the principall purpose of this place is that besides the vprightnesse which is of nature our Lord wil haue euery man to bee inclined to mercie to do good to such as haue neede But put the case there were none other respect why wee shoulde succour our neighbours but onely this that wee be men is not that respect great ynough Yes for vnder this worde Man wee comprehend many miseries When I see a man in distresse I finde in my selfe that I shoulde bee subiect to the like thinges if God had not a speciall regard of mee There is neither sickenesse pouertie nor any other like thing in any body but that wee our selues are subiect to the same miseries And what is the cause that wee bee cleare from them The goodnesse of our God And the cause why hee spareth vs and beareth with vs is to the ende that wee shoulde bee mindfull of such as haue need For it is a very great proofe of Gods goodnesse towardes mee that hee not onely exempteth mee from the aduersities which I see in my neyghbours but also giueth mee wherewith to remedie theirs And therefore it ought to be a sufficient prouocation for mee that they bee of mine owne flesh and of mine owne nature so as there is no difference betwixt vs but that God hath aduaunced the one of vs and put the other backe For wee be all of one lumpe and it is not for any man to glorie as though hee had his riches of him selfe If a man bee not so miserable as a number of others are hee ought not to bee proude of it but rather to consider that he is so much the more bounde vnto God Accordingly therefore as God bestoweth his benefites vppon vs let vs beware that wee acknowledge it towardes him by doing good to our neighbors whome he offereth vnto vs so as wee neither exempt our selues from their want not seclude them from our aboundance but gently make them partakers with vs as folke that are linked togither in an vnseparable bond And nowe let vs fall down in the presence of our good God with acknowledgement of our sinnes praying him to make vs so to feele them as we may returne to him with true repentance and misliking our former life craue forgiuenes and mercie at his hande and bee alwayes ready hereafter to yeeld our selues to his obedience so as our whole seeking may be to glorifie him in all cases after such a sort as our whole life may shewe that wee haue well profited in his holy worde And so let vs all say Almightie God heauenly father c. On Munday the iiij of Nouember 1555. The XCvj Sermon which is the fourth vpon the fifteenth Chapter 16 And if hee happen to say to thee I will not depart from thee because I loue thee and thy house by reason that he findeth himselfe well with thee 17 Then shalt thou take an Aule and bore him through the eare to the doore and hee shal bee thy bondman for euer And likewise shalt thou do to thy womanseruaunt 18 Let it not grieue thee to let him go free from thee for he hath serued thee sixe yeares as a hyreling of double wages And the Lorde thy God will blesse thee in all thy dooings 19 All the first borne males that breede of thy cattell and of thy flockes thou shalt sanctifie to the Lord thy God Thou shalt not labour with the first borne of thy kyne nor shere the first borne of thy sheepe 20 But thou shalt eate them thou and thy houshold from yere to yere in the presence of the Lord thy God in the place which the Lorde will choose 21 But if there be any blemish in it so as it be lame or blinde or haue any euill fault in it thou shalt not offer it to the Lorde thy God 22 But shalt eate it within thy gates as well the vncleane as the cleane both alike as the fallow deere and the Red deere 23 Only thou shalt not eat the bloud of it but shalt powre it vpon the ground as water WEe haue seene already the lawe which God placed among the Iewes whereby bondage was not to continue for euer but y t the person which had bin solde should serue sixe yeres and afterward be set at libertie And I told you that although the like law be not among
had bin executed as had bin for our benefite and behoofe Christianitie had not beene so corrupted as it is neither had Religion beene so imbaced as wee see it is For the remedie thereof was good and behouefull but men haue not vsed it And that hath caused all thinges to come to vtter confusion Therefore it standeth vs the more in hand to take warning that if this Lawe helde vs not in awe wee shoulde alwayes bee in daunger of withdrawing our selues from the seruing of God and he shold no sooner haue giuen vs his word but it shoulde by and by vanish away againe through the malyce and vnthankfulnesse of a great number which woulde soone ouerthrowe the state that is stablished at this day among vs. Marke that for one speciall point Secondly let vs marke howe it is not said that all ydolaters in generall should be punished but onely such ydolaters as liue in some Church of God where order is set alreadie and where Religion is certainly stablished and thinges are sufficiently knowen For then if any man do wilfully playe the naughtipacke and forsake the pure seruing of God and defile himselfe with ydolatrie and superstition that person deserueth death Besides this let vs marke well that as I saide heretofore if wee bee not punished before men we must early or late come to account before God and there we shall finde that we haue deserued not onely to be stoned but also to bee vtterly banished from the euerlasting saluation And why Because we were baptised in the name of our Lorde Iesus Christ euen before we knew any thing at all True it is that wee haue beene mistaught but that excuseth not our disobedience but that wee our selues to the vttermost of our power haue falsified our baptisme for wee haue beene corrupted with ydolatrie So then our Lorde might with good right thrust vs quite out of his kingdome and hee could doe it well ynough neuerthelesse wee see howe he hath gathered vs home to him Nowe therefore let vs bethinke vs of the state wherein we haue beene being ashamed of our selues let vs craue pardon at Gods hand And as I haue saide afore let vs not be ashamed to confesse our selues to bee wretched offenders that God may vse no violence against vs nor enter into the rigour of his iudgement towards vs. And that is the cause why it is sayde in Ezechiel Thou shalt remember thine owne wayes Ezec. 16 6◠and be ashamed of them For there God speaketh of the repentance of such as had beene deceiued for a time by ydolatrie declaring that when they were brought againe into the right way of saluation they ought to be verie mindfull of the euill which they had committed yea they ought to thinke vppon it with shame and confusion That is the thing which wee haue to beare in minde So that although God drawe not his sword to punish our bodies yet faile we not to bee guiltie and damnable before God Neuerthelesse we must vnderstand that hee will alwayes haue pitie vppon vs 1. Cor. 11.31 if wee preuent his iudgement condemne our selues aforehand acknowledging our selues to be worthy to sinke for the ydolatrie and superstition which we haue followed but that God haue pitie vpon vs. But as I saide we haue wherewith to comfort vs because we knowe y t he is readie to receiue vs to mercie when wee acknowledge our sinnes and repaire to him after the foresaid manner That is a thing which we haue to mark further where it is said that if y e thing be reported men must inquire of it Now he addeth that the partie which hath done the misdeede shal be conueyed out at the gate and why so For saith Moses hee hath committed abhomination before the Lorde whether it be man or woman as hee had saide afore For it is such a sinne as is wicked and grieuous in the eyes of the Lord. Wherin he doth vs to vnderstand that we must not iudge after our own imagination whether that deede be worthy of death or no. For it is a thing which beguileth many men maketh them to striue against God and to blaspheme his Law that they will needs giue sentence of them selues according to their owne opinion But contrariwise our Lord bringeth vs backe here to his will It is euill in my sight saith he it displeaseth me I abhorre it And hee telleth vs moreouer that we must rest vpon his worde saying I haue commanded it Hereby therfore let vs take warning that wee iudge not at all aduenture with diuelish boldnesse as these galants do nowadays which would not haue religiō to come in iudgement for the punishing of blasphemie and such other like things which are committed against y e honor of God To be short they would not haue the Magistrates to sit in iudgement vppon any fault committed against y e first table If any fault be committed against men as robbery ryot murther or aduowtry they be contented that y t shal be punished but if Gods name be blasphemed if any abhomination be committed to the putting away of al feare of god if heresies spring vp to y e trouble of the Church and to the peruerting of all order they would haue that to be suffered excused And what leadeth them thereto but the saide hellish pride that when a thing misliketh not them they thinke y t God shoulde yeeld to their lyking But therin appeareth their ouerweening matched w t vngodlines of making none account of God forasmuch as they can finde in their hearts that his maiestie should be so lightly esteemed at all assayes Howbeit let vs for our part marke what is set down here namely that if any euill displease the eyes of the Lord it is not to be borne withall neither must wee in that case leane to our owne wisedome as if wee woulde say O I will shewe my verdit of it No no we must thinke it ynough that God holdeth it for abhomination and that hee cannot away with any such thing Furthermore he expresly sendeth vs backe to his word to the intent wee should see it proued to our faces that they which are such ydolaters ought not to bee excused for they make warre against God And is the crime of rebellion a veniall sinne Is it a fault that may bee pardoned without making any countenance of doing any thing to it If a man doe of wilfull malice rebell against his father or his mother his master or his superior it shal be throughly weyed and continually aggrauated to double treble the fault And shall a man be so rebellious against God as to defie him and to doe quite contrarie to his will and intent and shoulde we still cocker and flatter them that haue so grieuously offended We see that our Lord speaketh but onely to such as haue bin dulie taught his wil aforehād For he sayde not to the heathen or the vnbeleeuers I haue commanded you this or I
Indeede I had not done it wittingly but yet had I not bin excusable for al that Then was I in danger to haue beene guiltie of murther and in what case were I then if I shoulde suffer such a fault to scape vnpunished Now then if a Iudge bethinke him not of these thinges it is a token that he hath no feare of God in him Therefore it behooueth vs so much the more to marke well this saying of Moses that y e Iudges eye must not spare the partie that hath done a fault worthie of punishment For it is but crueltie to vse such wrongfull mercie as maketh vs to runne headlong to the breaking of al order set by God and of all vprightnesse among men Now let vs kneele downe before the maiestie of our good God with acknowlement of our sins praying him to make vs so to feele them as we may be drawen to true repentaunce and learne more and more to repaire vnto him not tarying till hee hale vs thither by force but seeing hee vouchsafeth to allure vs so gently by his worde let vs come willingly vnto him and prouoking our selues forward become our owne iudges y t in condemning ourselues we may seeke to be acquit by his mercie And that it may please him to guide vs in the meane time as that being rid of our wicked affections cares that holde vs backe from comming to him we may shewe by our deedes that we be his true children and that we beare the marke of his holy spirit 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 xvii of December 1555. The Cxvj. Sermon which is the fifth vppon the nineteenth Chapter and the first vpon the twentith Chapter 19 Thou shalt doe vnto him as he meant to haue done to his brother and so thou shalt rid away euill from among you 20 And others hearing thereof shal be afraid and not doe any such wicked deede among you from thenceforth 21 Thine eye shal not spare him but life for life eye for eye tooth for tooth hand for hand foote for foote The twentith Chapter WHen thou goest forth to warre against thine enimies and thou seest horses and Chariots and a greater multitude of people than thy selfe be not afraid of them For the Lorde thy God which hath brought thee vp out of the lande of Egypt is with thee 2 And when yee come neere to giue battell then shal the Priest come forth and speake to the people 3 And say vnto them Hearken ô Israel now that ye be come hither this day to giue battell to your enimies let not your heartes faint be not afraid neither be ye discouraged or abashed at the sight of them 4 For the Lorde your God goeth with you to fight for you against your enimies and to preserue you WE saw yesterday what punishment God ordeined for such as practise mischefe against their neighbours And that concerneth Iudges and such as haue the sword of Iustice in their hande But as for vs we for our parte ought to suffer the wronges patiently that are done vnto vs. Or else if we pursue them that they may be punished it must not be done of malicious spite nor with desire of reuendge but to the intent that the partie which is to be punished may bee kept from offending any more afterwarde and also that no outrages or violent dealinges may bee suffered least others shoulde growe bolde to doe so too but that all men may bee made to stande in feare by beholding the example of him that is punished And by this meanes wee see howe the doctrine of our Lorde Iesus Christ agreeth verie well with the doctrine of the Lawe For hee telleth vs that wee must not resist euill The Lawe commaundeth that hee which procureth the death of his Neighbour shall be put to death and not bee spared Nowe at the first sight heere seemeth to be some contrarietie But wee must consider to whome our Lorde speaketh when hee sayth that the offender must bee punished namely that hee speaketh to those whome he hath put in authoritie When hee saith resist not euill with euill hys meaning is that euerie of vs shoulde liue quietly and put vp wronges patiently rather than requite like for like And that is the cause why hee sayth in the fifth of Matthewe yee haue hearde howe it hath beene saide to the men of olde time Matt. 5.38 An eye for an eye and a hande for a hande but I say vnto you if a man strike you on the one cheeke turne him the other also and if a man take awaie thy Cloake bee willing to giue him thy Coate too or if hee take awaye thy Coate giue him thy Cloake too We see howe the Iewes abused the saide Lawe For vnder pretence that GOD woulde haue no iniuries to scape vnpunished they bare themselues in hande that euerie man might seeke to bee reuenged of his enemies But wee must in aniewise put a difference betweene the lawes of policie and the Lawes of GOD which require a perfection and serue to rule our heartes and affections by so as it is not Lawfull to procure harme to anie man though hee haue deserued it The ciuill Lawe and earthly policie giue men leaue to seeke amendes of the wronges doone vnto them and the Iudge is bounde to satisfie their demaunde but yet for all that if the partie that is wronged haue a malicious hearte and his accusing of his enemies is to bee reuenged of him hee is not excused before God Although hee haue right ministred vnto him before men and they say that his cause is good and lawefull yet for all that doeth GOD condemne him And why so Because as I tolde you before wee must bee patient For what vertue is it to bee friendlie to such as loue vs and to wishe no euill to such as doe vs pleasure and seruice Matt. 5.46 Doe not the heathen as much But if men vexe vs and put vs to shame and trouble and wee beare with it indeuouring to ouercome their euill by doeing good then doe wee shewe our selues to be Gods children and followers of his example who causeth his day sunne to shine both vppon good and badde Therefore let vs first marke this foretouched difference betweene the Lawes of policie and the Lawe of GOD which is spirituall and serueth to rule all the affections of a mannes hearte Nowe in policie there is no more to bee looked for but that no man attempt anie thing agaynst his neighbour that men doe one an other no harme that men worke no displeasure one to an other neither in goods nor in person nor in name and that whosoeuer offendeth bee punished But when GOD sheweth vs howe wee shoulde liue hee saith not onely refrayne your selues from euill and let him that offendeth bee punished but hee telleth vs also Matt. 5.28 that it is not
it not a thing that ought to make vs afraide Yes and this doeth vs to vnderstande that when swoordes are once drawen there must needs be horrible confusion and it is not possible to remedie it For it is GOD that speaketh heere and hee setteth downe the best order of gouernment among his people that is possible to bee founde and yet so horrible is that kynde of dealing that when a Citie is assaulted and taken by force all the men must be destroyed Surely such shedding of bloud ought to make the hayre to stande vp vppon our heades And yet for all that it is GOD that speaketh it and as I sayde afore hee intendeth to set downe heere the perfectest Lawe of armes that can bee among men Then let vs conclude that if warre bee once kindled there is no remedye to appease it And therefore it behooueth men to haue the more staye of themselues before hande and to consider thus What a thing is it come to battell wherein so manie murders are to bee committed and so manie slaughters are to bee doone as though the whole world shoulde goe to confusion and all bondes of nature were to bee forgotten and men shoulde shutte their eyes wilfully to the intent they myght not see whether the folke whome they so murther bee men or no Ought it not to bee a good brydle to vs when wee see so great enormities insue thereof Let such as take warres in hande looke well to themselues and bethinke them thus What Peraduenture I must come to the sacking of a Citie and so from one to another and battell vppon battell shall bee fought What a nomber of poore widowes and fatherlesse children shall bee made thereby What a heape of confusions wil insue thereof so as ye woulde thinke that the worlde should bee turned vpside downe And shall I bee the cause of all this If Princes considered that they shoulde fall into such extremities by taking warres in hande surely they would deale much more myldly than they doe But if they benefite not themselues thereby yet let vs looke to our selues and consider that the mischiefe which our Lord sheweth vs to bee in warre may also befall to priuate persons For when two men fall at variaunce and runne out into heates of euill speeches strypes will ensue of it and when swoordes bee once drawen bloudshed doeth lyghtly followe after And in this case there is no lawfulnesse at all it is not as when God giueth men leaue to kill their enemyes in battell for whoseuer sleaeth a man for any priuate quarell is a murtherer So then wee must looke neerelyer to our selues and eschewe quarels and debates the more knowing that it is a giuing way and an opening of a gappe to Satan that hee may raygne among vs whensoeuer wee seeke occasions of quarelling or when wee shunne them not as we ought to doe Yee see then howe the warning which wee haue to gather vppon this text is that seeing GOD hath giuen leaue as it were of force and necessitie to kill such as resist the assault of a Towne it behooueth vs to take good heede that quarelles troubles and contentions proceede not so farre through our faulte as there is none other remedie but the shedding of bloud For if wee be slaine in any such fray vnhappie bee wee and if wee chaunce to slea our aduersarie vnhappie bee we so too For wee see that GODS spirit beareth not the sway in that case True it is that if a man that is assaulted doe slea him that assaulteth him hee shall not bee punished for it neyther ought hee to bee but yet is hee not excusable before GOD. For why Who is hee that can so brydle himselfe that hee is not inflamed with choler or with some excessiue and inordinate passion Seeing then that such thinges doe raigne in vs wee bee blame woorthie though wee haue iust cause to doe it For it is not ynough for vs to haue a good case but it must also bee well ordered that is to say it must bee done with a quiet minde so as wee proceede not into such extremitie as to commit manslaughter And therefore let vs learne to preuent Sathan and to seeke meanes of attonement that our quarelles may not proceede into shedding of bloud Besides this wee haue also one other lesson to gather namely that if there bee any agreement among vs or any meane of reconcilement whereas wee were deadly enemyes before the cause thereof is that God stablisheth a holy brotherhood among vs by calling vs to him and by adopting vs to bee his children And in that respect is the Gospell called the message of peace Eph. 6.15 For why Whereas we bee at warre with GOD and he must needes hate vs in as much as wee be corrupted and there is nothing in vs but vtter cursednesse hee vouchsafeth to become our friend and receiuing vs as his owne children promiseth to forget and to burie all our faults The Gospell beareth vs recorde hereof And therefore not without cause is it called the doctrine of peace seeing it vniteth vs againe to our GOD. Sith it is so wee ought in deede likewise to bee at one among our selues For howe is it possible that GOD should acknowledge vs for his children if there bee not vnitie and agreement among vs And if wee receyue not the sayde message then must greater warre bee proclaymed against vs than euer there was afore And therefore our Lord Iesus Christ sayde to his Disciples Into whatsoeuer house yee enter greete the same with peace For as I sayde afore it is the propertie of the doctrine of saluation to shewe that God is minded to come vnto vs and to receiue vs to mercie though wee bee not woorthie thereof Therfore all the Ministers of his word are commaunded to beare witnesse thereof and to tell men that if they refuse it cast it off and make none account of it there is a harder battel towards than this is For the case concerneth not the destruction of their bodies onely but also of their soules It is not onelie the males that shall bee slaine for it but both males and females must passe vnspared Not the greate ones only shall beare the punishment but both great and small shall feele the whole weight of Gods vengeaunce Nowe then if men accept not your peace gette you out from among them Matt. 10.14 and shake the dust off your feete As if hee shoulde say Such folk are so accursed that yee must not haue anie thing at all to doe with them But for asmuch as they carrie nothing about them but infection yee must shewe by outwarde tokens that yee woulde faine bee separated from them euen as it were into another world Thus ye see how the things that are spoken here concerning the law of armes ought to be applied in way of similitude to the peace which our Lorde sendeth vs by the preaching of his Gospell 〈◊〉 8.7 Eph. 1 3.1â—
2. Cor. 5. â—0 For there was enmitie betweene him and vs before by nature as I haue said alreadie we be all stranngers to our God and we cannot but set our selues against him Yet for all this hee seeketh attonement with vs. Vppon what condition Not that we shoulde pay him tribute as though hee were minded to inrich himselfe with our goods True it is that hee liketh wel to haue vs to serue him but y t is for our benefite and welfare and not for anie aduauntage to himselfe For hee hath no want of anie thing neither needeth he to be inriched but by possessing vs he would that wee likewise should inherite him And that is as amiable a condition as can be Nowe what is to bee doone but to receiue his peace Yea verily and therefore let vs not tarie til God inforce vs but let vs preuent him by imbracing the inestimable prerogatiue which he offereth vs in vouchsafing to forgiue vs all our sinnes But if wee be so wretched as to refuse so great a benefite let vs mark that wee bee not onely cast vp as it were to the spoile and that GOD shaketh vs quite cleane off but also that his wrath must needes bee vttered vppon vs because of such vnthankfulnes and churlishnesse in despising our GOD so wilfully and stubbornely that wee had leuer to haue him our deadly enemy than our protector Seeing then that his intent is not to haue vs as subiects that are conquered by tight of warre nor to raise tributes vpon vs to increase himselfe withall but to reigne ouer vs for our welfare and yet wee will not abide it but shake him off vtterly and pursue him still with a venemous heart to prouoke him to anger is not our deseruing such as hee may iustlie bee so rigorous vnto vs as to commaunde his seruauntes to withdrawe themselues from vs and to shake off the dust of their feete As who shoulde say wee bee not worthie to treade vppon the earth because wee defile it The verie thing therefore which wee haue to marke is that wee cannot prouoke Gods wrath any way more than by refusing the peace that is offered vs by the Gospell so as wee vouchsafe not to hearken to it For then because God findeth vs past grace God also is faine to arme himselfe with terrible and dreadfull vengeaunce against vs and not onely to punish vs in our bodies but also to extende his vengeaunce vnto our soules and so to roote vs out quite and cleane in which behalfe women are no more to bee spared than men For when as God calleth vs all in Christ Iesus there is no difference of male and female as saith Saint Paul Gal. 3.28 but faith reconcileth vs all vnto God Likewise vnbeleefe and stubbornnesse make vs enemies to God both men and women the punishment whereof extendeth both to great and small For seeing wee are become traitours and rebels to our God it is good reason that all our whole ofspring should perish with vs because Gods curse lies vppon the wicked euen vnto the third and fourth generation Deut. 5.9 as the law auoweth we haue seene heretofore Thus ye see in effect what wee haue to remember vpon this text And let vs marke herewithall that seeing God doeth so preuent vs aforehand to seeke attonement and to sende vs tydings of peace we also ought to seeke meanes to bee friends with such as haue offended vs and to followe the example of our heauenly father as if wee shoulde say What shal become of mee who am but a worme and rottennesse if I continue wilfull and holde skorne to come to attonement with mine enemie when he hath once offended mee so as I chawe vppon my bridle still and will not by anie meanes bee pacified when in the meane time my God seeketh mee Beholde my GOD is wel contented to stoope vnto mee which am but rottenesse and shall I not withstanding refuse to be reconciled to him that is my fellowe and brother Although he haue offended mee yet can I not renounce mine one nature yet can I not bring to passe but that he is still a humane creature shaped after the image of God as well as my selfe So then let vs learne to meeken our stomackes though they bee neuer so stout and let this example of God induce vs to greater geÌ„tlenesse and compassion than wee bee woont to haue Hereuppon Moses addeth That this lawe serueth but onely for the Nations that were farre off For as for those nations saith he whom God giueth you now presently as the Chananites the Hethites the Amorrhites the Pheresues the Heuites and the Iebusites all those you must vtterlie roote out and inherite their lande howbeit hauing first purged it cleane from all abuses Here wee see howe the lawe which I haue expounded alreadie serued for the time then to come when the Israelites should haue any newe warre against such as had not beene their enemies before But as for the people of the Lande of Chanaan which God had promised for an inheritaunce to the Iewes it was his wil that they shoulde bee vtterly rooted out which thing at the first sight might seeme ouerharde as I haue saide thereof heere before but it was not so indeede For to the intent that men shoulde not accuse God of crueltie it was shewed why hee vsed so great rigour But forasmuch as all of you perchaunce vnderstood it not it is requisite to declare againe wherefore our Lorde commaunded all those Nations to bee rooted out and to bee put to sworde and hauocke without any mercie at all For they were no such enemies as had doone any speciall wrong to the children of Israell but they were enemies to God Gen. 15.16 yea and enemies alreadie condemned euen by the space of fourehundred yeares afore True it it that the children of Israell had iust cause of warre against them because Abraham came into that couÌ„trie by Gods appointment to dwell there And although GOD did not yet put him in possession of the souereigntie thereof which he had giuen vnto him yet was it his will that hee shoulde bee an inhabiter of that lande But they draue him from place to place so did they also to his sonne Isaac Gen. 12.19 26.16.19.20 and likewise to Iacob insomuch as they euen denied them water Not that they went about to borrow water at their neighbours pits but that their neighbours stopped vp the pittes which they had digged and draue them from them without al humanitie Howbeit there was yet a much higher respect which was that God knowing the excessiue wickednesse of all those nations to be vtterly vnreclaimable determined to take them quite and cleane out of the world and yet woulde not that their lande shoulde lie wast without inhabitauntes and therefore hee appointed it for an inheritaunce to his owne people Here therefore wee must behold Gods speciall iudgement to the ende wee accuse him not as I
pastime Yet did hee see all the worlde drowned and destroyed For hee sawe it by faith because God had threatened that it shoulde bee so Nowe the same threate haue we and therewithall wee haue the proofe of it also euen in this that our Lorde punished these nations that are spoken of here at the end of foure hundred yeares when they thought not of it ne tooke anie heed of it insomuch that if a man had then threatened them any such thing they woulde haue blurted out their tongues and shaken their heads at him But their inditement was framed in heauen iudgement was giuen vpon them alreadie and the Iudge had power might to put it in execution in spite of their wilfull stubbornesse And therefore let the sight hereof make vs to stand in awe of our God And when he letteth vs alone in quiet and spareth vs let vs not thinke our selues to bee scaped his hande but let vs enter into account and euerie man quicken vp himselfe and looke into his owne faults and that in such wise as we may preuent his wrath and let vs not tarie till he be armed against vs to proclayme war against vs but let vs preuent the rigor of his iudgement that by comming vnto him whereas we shoulde else finde him our Iudge in the end wee may finde him to bee our pitifull and kinde hearted father Nowe let vs kneele downe before the maiestie of our good God with acknowledgement of our faultes praying him to make vs feele them continually more and more And for asmuch as there is none of vs which hath not prouoked his wrath exceedingly so as we be all guiltie before him let vs seeke to returne to the refuge of his mercie And seeing there is no meanes to come at him except he reach vs out his hande and drawe vs by his holy spirit let vs not refuse to goe to him when he calleth vs nor tarie till y e gate be shut against vs but let vs vse the opportunitie of the time when he causeth his Gospell to be preached vnto vs and let vs imbrace our Lorde Iesus Christ with the peace which he offereth vs resorting to his death and passion that we may haue him for the gage of our righteousnesse and the verie raunsome whereby to come in fauor with our God againe so as all our sinnes may be buried through his mercie and we labour to drawe others also vnto him that all of vs with one common accord may tend vnto our God and he be serued and worshipped of al mē And for the bringing hereof to passe it may please him to raise vp true and faithfull ministers of his worde c. On Fryday the xx of December 1555. The Cxix Sermon which is the fourth vpon the twentith Chapter 16.17.18 But of the Cities of c. 19 When thou shalt haue beseeged a Citie a long time in fighting against it to take it thou shalt not marre the trees therof by putting an Axe vnto them for thou maist eate of them and therefore cut them not downe for the life of man is the tree of the feelde to come with thee to the seege 20 Onely thou maist destroy and cut downe the trees which thou knowest to be no trees to eate of and thereof thou maist make bulwarkes against the Citie which holdeth warre against thee vntil thou haue wonne it YEsterday was shewed why God gaue so rigorous sentence against the Nations that had dwelte in the Lande of Chanaan It was tolde you that hee had borne with them ere that time and suffered them till such time as they were condemned and thereupon that we must benefite our selues by such examples partlie that wee abuse not Gods patience when hee spareth vs and delayeth the execution of his iudgements giuing vs leasure in the meane while to returne to repentaunce and partly that when wee see him execute so extreeme rigour vppon men Rom. 2.4 we shoulde assure our selues it is because hee knoweth them to bee vtterly past grace and haue heaped vp such condemnation vppon their heades a long time afore hande Now remaineth to note that GOD appointed the Iewes to bee the executers of the saide sentence so as the Chananites and such like were to bee rooted out by the hande of the Iewes And why It is saide expressely in the Text As the Lorde thy God hath commaunded thee Then was it not for the Iewes to enterprise it on their owne heade except they had had Gods worde for their warrant for it is not lawfull for vs to attempt anie thing vnlesse it bee our duetie and that God haue commaunded it And it is a generall rule for vs to beare in minde and to obserue all our life long For men may doe goodly and commendable thinges which notwithstanding shall not bee reputed for vertues before God when they passe their boundes that is to say when they holde not themselues within the listes of that which God hath vttered vnto them For if a man shoulde say It were good to doe thus and therefore I will applie my selfe thereto and yet in the meane while God calleth him not to it neither hath he anie word y t commands him to deale so his vnaduised aduēturing vpon things after that sort shall alwayes be condemned at Gods hand If we alledge that the deede is good and excellent of it selfe that is not enough for god wil be obeied at our hands whatsoeuer come thereof And therfore let euery man haue an eye to himselfe consider how farre his duety wil beare him If a man that hath but a little household to gouerne should take vpon him the office of a magistrate what were to bee saide vnto it There would be verie great confusion in that Likewise if he that is a seruant in a house should take more vppon him than belonges to him yee see that all were out of order Againe if the wife shoulde ouermaster her husband and make him her vnderling y e honestie of nature were quite goone So then it behooueth all men to holde themselues warely within their boundes and to followe what way soeuer God calleth them And when we haue Gods commādement we must not be helde back nor letted by men If God bid vs goe we must goe though all the worlde should set themselues against vs yet must wee not turne head but goe on still As for example in these dayes the Magistrates ministers of Iustice haue the sworde in their hand Rom. 13.4 and that not in vaine as saith Saint Paul for God wil haue them to punish offenders Now if they do nothing therein and yet in the meane season will needes alledge some excuse to God they deceiue themselues For in asmuch as our Lorde hath set them in office he hath tolde thē also that hee will haue them to be stout and full of courage in maintaining their state And so looke what commaundement was giuen to all the Iewes in olde time for
For wheras we be nowe corruptible and tende to corruption by death we shall then be clothed again with such a newe nature that y e thing which is now corruptible and transitorie in vs shall become newe and vncorruptible when we be renewed after y e likenesse of our Lord Iesus Christ. Thus ye see what we haue to remember yet further in that God sheweth him selfe to haue such care of them that are deade As touching the things that are spoken here concerning the priests we neede not as nowe to stande verie long vppon them but it will suffice to speake a word or twaine thereof Moses saith that they were ordeined to blesse in Gods name that is to say to make publike prayers True it is that wee at this day haue the same office of making praiers in the name of y e whole church and that the people must say Amen as S. Paul saith in the xiiii of the first Epistle to the Corinthians but there was a speciall consideration of this matter in the tribe of Leuie in the priests of the Lawe namely that they bare the figure of our Lorde Iesus Christ who is our aduocate and our mouth as it were Forasmuch then as it belōgeth to our Lord Iesus Christ to offer vp our requests to God our father bicause they can neuer bee acceptable to God but for his sake neither are we worthie to preace vnto God except hee leade vs and make way and meanes for vs Therefore in the time of the Lawe the Priestes blessed the people that is to say they made the publike prayers for them Againe there is another thing namely that their blessing of y e people was a witnessing of Gods fauour and loue towardes them And that also belongeth to our Lord Iesus Christ howbeit that the same pertaineth not to himself alone but also to al the preachers of the Gospel Whē we preach Gods mercie the blessing of God is vpon al them that harken to vs. For it is all one as if God himselfe came to declare his fauour towards vs and y t for asmuch as wee be reconciled vnto him hee intendeth to take vs into his keeping Seeing then that the doctrine of the Gospell importeth such thinges wee see that all the Shepheardes of the Christian Church doe blesse the people But this is not because they are figures of our Lorde Iesus Christ but because of the charge that is committed vnto them They doe indeede represent his person as his officers but in the time of the Lawe this was of force that the Priest during the continuance of those shadowes did after a sorte supply the roome of our Lorde Iesus Christ vntill hee was come That then was meant by blessing the people in the name of God as we see our Lorde Iesus Christ himselfe hath declared For hee blessed his disciples by laying his handes vppon them Luk. 24.50 Act. 1 4◠Therefore let vs resorte to him as oft as wee thinke vppon our owne cursednesse that is to say forasmuch as wee knowe our selues worthie to bee reiected of God and to bee as it were accursed because there is nothing but vtter wickednes in vs Let vs flee to our Lord Iesus Christ. For if God gaue that remedie to his people vnder the Lawe of being blessed by the priestes who were but mortall men shall wee mistrust that our Lorde Iesus Christ hath not sufficient power to doe away all our accursednesse so as God shall looke fauorable vppon vs and receiue vs as his children Then let vs hardily giue eare hereunto and rest vppon it with full trust And when wee bee about to pray let vs assure our selues that wee haue an aduocate who will make vs to finde fauor And let vs not alledge as the Papistes doe I am not worthie to pray to God but let vs bee sure that our Lorde Iesus Christ calleth vs to him Trueth it is that wee ought to perceiue our owne vnworthinesse howbeit not to make vs to raunge away when wee pray vnto God or to cause vs to seeke long windlasses as who shoulde say Such a Saint shall bee mine aduocate or such a Sheesaint shall bee my patronesse but to direct vs to him which is giuen vs of God his father namely to our Lorde Iesus Christ. Thus much concerning the blessing Now the seruing of God imported the sacrifices and all the rest of the ceremonies And at this day they that are appointed ministers of Gods woorde haue the administration of Sacramentes because it is an appurtenance to Gods worde and doctrine which they bring but our Lorde Iesus is hee that hath made the onely and euerlasting sacrifice whereupon wee must rest And herein wee see the foolishnesse that is in the Popedome for the Priestes will needes counterfeit his sacrifice saying thus O beholde the tribe of Leuie was appointed to serue God Yea but we must consider what maner of Sacrifice God requireth and alloweth at this day Will hee haue vs to slea Bullockes Sheepe Lambes and such other thinges No verily But Saint Paul sayth that the sacrifices which the Shepheardes of the Church must offer to God Phil. ◠17. Rom. 15.16 are mens soules whome they winne by the preaching of his worde Those doe they dedicate vnto God and that is the seruice which hee lyketh of This is a part of that seruice of God which is spirituall And therefore let vs marke that wee must let Iesus Christ alone with that which the holy scripture reserueth vnto him Namely the offering vp of himselfe once for all Act. 13 3◠to purchase vs euerlasting forgiuenesse of all our sinnes and the making of vs cleane and pure yet still before God Now then there remaineth nothing but this onely that wee be confirmed in the power that is brought vnto vs by his death and passion And howe may that bee By the vse of the sacramentes When we receiue the Supper wee make not a newe sacrifice as the Papistes were woont to doe in that diuelish abhomination of their Masse but we protest that God is at one with vs when we be grounded in the death and passion of his onely sonne and that we be partakers thereof and our present receiuing of the bread and wine that are giuen vs is all one as if we were fed with his body and bloud as with meate and drinke Thus ye see how we ought to apply the thinges to our instruction which are spoken here concerning the sacrifices that were to bee offered to GOD by the priestes of the Lawe Now let vs proceede with that which Moses addeth here He saith that the Priestes shall resort thither with the gouerners and Iudges of the Citie and take a young Heckfar or Bullocke as they terme it here and cut off the necke of it yea and that in a valley saith he as in a secret place and namely in a valley that is barreine and vntilled as in a desert place This circumstance is set
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
stuffe yea this will stande mee in steede I will haue it say I and the poore man cannot tell what to answere for hee is at my mercie If hee denie it O say I there is no dealing with you goe your wayes it is no pitie to helpe you And thus a poore man shall bee helde as it were vppon the racke Yee see then the meaning of this lawe when our Lorde forbad a man to enter into his neighbours house to ransacke it for a pledge For why He which entreth cannot iudge what the poore man which desireth to bee succoured might best spare but lucre as I told you blindeth vs and when wee bee once forepossessed with such desire wee iudge no longer what is rightfull because euery of vs will conclude O I must aske this And why Because it will bee good for mee Wee see then now the reason of this first part But if a man bee at his owne free choyce to bring what pledge hee will so as hee bee pressed hee may then withdrawe himselfe aside beware that hee bee not trodden vnder foote nor pinched beyonde measure hee may beethinke himselfe what is to bee done hee may aduise himselfe by his owne counsayle there is no man to control him or to disturbe the stuffe of his house and then a man may take the pledge to assure his money Nowe because there may bee sometimes such vrgent necessitie that a man will some time shift him selfe to his shirte to haue somewhat to eate our Lorde prouideth farther in this case to remedie it and therefore hee commaundeth the pledge to bee restored againe when a man shall perceiue that a poore man cannot misse it For in such a case a man must bee touched with greater compassion for two causes the one is because that when a man putteth himselfe beside his bedding and his clothing it is easie to iudge and to gather that hee is come to greate extremitie and to the farthest degree of pouertie That is one poynt to bee noted The other is in considering of this poynt what difference there is whether a man dye for hunger or for colde This is but to change his torment this is not to succour him I lende a man money and hee buyeth bread therewith to eate and in the meane time hee is frosen to death through mee and doe I releeue him then So then wee ought in such a case to bee mooued with compassion or else there is no humanitie in vs. So then for this cause GOD will haue the pledge restored againe when wee see that the thing wee take is necessarie for the preseruing of a mans life as is his cote his doublet his bedde his couering or such like things I graunt that according vnto the rigour of ciuill iustice this is not obserued and God also hath not giuen it in this place for a ciuil order but hee meant to prescribe a rule for euery man to followe of his owne free will As many things are permitted vs before men of which notwithstanding wee shal bee accountable before God although wee escape the handes of earthly Iudges There is no man will let mee from vsing the vtmost rigour I can towardes him which oweth mee any thing and yet when I see hee is behinde hande with mee and that there is no guile nor malice in him if I for all that do cause him to bee cast into prison if I rid him of al that he hath if I leaue and forsake him doubtles I do him wrong in the sight of God Nowe ciuil iustice can set downe no other order but that all must be done as I will haue it Yea but as it hath beene declared heretofore when we shal haue beene excused before men it is not to be sayde therefore that wee shall not bee culpable before God For the lawe requireth a farre other perfection than earthly and common iustice doeth So then let vs note that although it was lawfull for the Iewes as touching earthly iustice to take any gage they listed yet doeth God condemne it for intollerable crueltie And if this were in the time of the lawe how much greater reason is there for the practising of it nowadayes when wee haue more occasion of exercising such humanitie and gentlenes one towards another For we must returne vnto this principle ground that Gods will is that wee should resemble him because hee hath adopted vs for his children and shewed himselfe to bee our father God hath in deede alwayes shewed himselfe such a one but at this day in the person of our Lord Iesus Christ he hath displayed and shewen foorth the bowels of his mercie Luke 1.78 as the scripture speaketh for it cannot sufficiently expresse the infinit bountie and goodnes which God hath shewed vnto vs in our Lorde Iesus Christ. Sith it is so that God hath made vs to feele more than euer heretofore his inestimable loue so much the more ought we to enforce ourselues on our side to followe him to conforme our selues vnto his example Therefore if wee be so cruell as to let them dye for want neede which desire and seeke after our helpe or if wee spoyle them of that which they cannot forbeare and liue there is so much the lesse excuse for vs and our sinne is double and farre more haynous nowadayes And therefore let vs knowe that God spake not onely vnto the Iewes for the time of the lawe but that this rule must abide in full force vntill the ende of the worlde and that as this sentence was alleaged by our Lorde Iesus Christ That mercie is better than sacrifice to shewe that it appertaineth vnto the Christian Church so all the kindes of mercie which are dependant vppon it are belonging vnto vs and wee must exercise mercie not according vnto our owne fancie but as God sheweth vs according to the declaration thereof which wee haue in this place For what else is this lawe which Moses hath here set downe in writing but an exposition of that sentence which the Prophet hath more generally set downe Yee see then in effect what we haue to beare in minde And hereby wee are taught likewise not to ouer greeue such as for their needes doe come to seeke releefe at our handes Euery man must haue an eye vnto his owne abilitie what hee may doe and not trample his neighbour beeyonde measure vnder foote The very thing wherein wee ought to holde our selues streight is that euery of vs hauing an eye to his owne abilitie must doe his indeuour to the vttermost without sparing of himselfe For wee must exact of our selues that which our Lorde hath commaunded vs and wee must strayne our selues in that behalf to the vttermost of our power Wee must succour those whome wee see in necessitie and not tarrie vntill men constrayne vs thereunto For as I tolde you God will peraduenture lay the brydle on our necke as touching ciuill order howbeit that shal bee but to trye
bleare the eyes of men thereby and they beare themselues in hande that they are able to deceiue God too But they abuse them selues too grossely So then it standeth vs in hande the more diligently to note this sentence wherein wee are taught that if without all vanitie of shewe wee haue pittie on them which seeke for refuge at our handes helpe them without grieuing them at all it shal bee reckoned vnto vs for righteousnesse And before whome Before the Lorde our God We are in this place sūmoned before y e heauenly throne to y e intent y t we seeke not for our reward before men For y t also is an other thing whereunto our Lord Iesus leadeth vs when he saith that we must not blowe with the trumpet when we giue our almes but that wee must rather hide our selues 〈◊〉 6.3 and not let our lefthand knowe what our right hand doeth nor be desirous of many witnesses by whom wee may vaunt our selues And in verie deede if it suffice vs not that God liketh of vs and that hee accepteth the seruice which wee doe vnto him in bestowing of our almes we seeke for our payment here below and therfore we are then recompenced when men praise vs and say O this man is a great giuer of almes O he dischargeth his dutie faithfully in this behalfe If we haue once gotten such a report that the same do please vs verily wee haue our rewarde Let vs not thinke that God will set it any more in his booke of account for so should wee bee twise payed I say if wee seeke through ambition to bee seene of all men For although when wee giue our almes wee may sometimes make it knowen yet neuerthelesse wee must take heede that wee be not ledde away with a vayne desire to bee esteemed of in this worlde but whatsoeuer wee giue let vs conueie it as it were into the bosome of God And forasmuch as the good which wee haue done shal be receiued and esteemed of him let vs seeke no other thing but that euery one bee edified thereby that euere one for his parte enforce himselfe to relieue the necessitie of his neighbours But howe euer the worlde go seeing it is God vnto whome wee ought to lende the almes which we bestowe vppon a poore man and that he receiueth it this consideration ought so to rauish vs that wee shoulde not desire to leane vnto the worlde nor to any of the faire praises which we may receiue nor to the reputation which wee may get by it God sayeth that when wee giue vnto a poore man 〈◊〉 ◠17 wee lende vnto him himself Beholde heere a manner of speach which might seeme strange at the first sight to say that wee lende vnto God But yet neuerthelesse he vseth this manner of speache and that not without cause and sayeth that hee is well able to pay vs vsurie and gaine for our money so as wee neede not feare that wee shall loose any thing by our long tarriance for it for hee wil recompence vs to the vtmost Seeing that God hath once declared that hee becommeth detter vnto vs and that hee putteth all those Items into his bookes of accounts as though hee had borrowed them at our handes I pray you are not wee ouer-blockish if wee for all that seeke for prayse here belowe and hang wholly vppon it Nowe therefore let vs learne to fare the better by that which is sayde here namely That it shal be accounted for righteousnesse vnto vs before God It is in effect all one as if Moses had sayde Deceiue not your selues by thinking to please God after the common order and fashion of men who make many faire shewes of diuers things they will needes offer sacrifices they will come vnto the temple they will set a good countenance on all things yea they will make men beleeue that they haue all the vertues in the worlde that nothing is wanting in them but you are deceiued if that you thinke to discharge your duetie towardes God by such meanes For there is no righteousnesse in you which pleaseth God and which hee liketh of except you bee so gentle and kinde hearted as to haue pitie on the poore and to releeue them in their neede that is to bee noted for one poynt Againe for the other hee sayeth thus Go to you are of opinion that all is lost which you giue vnto a poore man and that because hee hath not wherewith to recompence you or because hee is vnthankfull as wee see many are But holde your selues contented with this that before God it shal bee accounted vnto you for righteousnesse feare you not seeing that God accepteth that which you offer vnto him Ceasse to regarde men This ought to suffice you Yea put the case that one render vnto you euil for the good which ye haue done yet notwithstanding your God will not reiect your prayers and requestes but will acknowledge that wherein you haue serued him And because hee maketh a tryall of your charitie by this meanes and will knowe howe you loue him by your helping of those which hee offereth vnto you in his owne name if you receiue them which flye vnto you for succour Let it suffice you that God accepteth both of you and of that which you haue bestowed on him which sought vnto you That is in effect the thing which wee haue to beare in minde in this place But here a man may demaund a question aske what it meaneth that Moses sayeth a mans almes shal bee accounted vnto him for righteousnes for it seemeth therefore that our selues obtayne righteousnesse before God and that we deserue rewarde by our good workes And this were against the chiefe and principall article of our saluation where it is sayde That wee are iustified by faith And what else importeth this worde Faith but that wee are accepted of God for his owne mercies sake without bringing any merite or desert of our owne If wee bee iustified by fayth why doeth Moses say that wee are iustified by our woorkes as by our almes deedes Let vs note that when the scriptue speaketh in this wise it presupposeth that God hath alreadie receiued vs so to mercie that hee pardoneth vs all our sinnes yea and that albeit there bee some imperfection in our workes hee regardeth it not but accepteth that which wee offer vnto him as though it were worthie to bee accepted But for asmuch as this matter cannot bee handled at large as nowe therefore let vs note that where as it is sayde that faith was reckoned vnto Abraham for righteousnesse it is to giue vs to vnderstande that men when they come before God are all of them to bee condemned yea the most perfectest of them For if a man will seeke for vertue and holinesse in the worlde it may bee founde in the person of Abraham for hee is as excellent a man as euer was but yet if GOD woulde haue iudged
vs withall And why Because wee forsake their tyrannie because we will none of their pelting baggage which they haue deuised because wee will not be hampered with their cordes for all their lawes and statutes which they haue forged are as cordes to strangle poore weake soules with all and because wee cast aside all those thinges Now hereupon they indite vs. But let vs appeare before God and then we may defy them yea we shall haue sufficient for our defence if we can make this protestation truely God is my witnesse that I haue behaued my selfe according to his worde Surely this is an inestimable comfort that all they haue which swarue not from the pure and simple plainenesse of the worde of God but followe this playne path respecting nothing but howe to obey him which hath all souereignetie and authoritie ouer vs. When we haue done so let vs be contented that God lyketh of our dooinges though men condemne vs for them For their iudgements are no weightier than leaues they are soone gone and we see here whereunto God calleth vs. But let vs note withall that whereas it is sayd here I haue done according to al thy statutes and the coÌ„mandementes which thou hast ordayned and haue not forgotten the same wee are thereby put in minde to inure our selues throughly to the knowing of our duetie for what is it which maketh vs to transgresse so many wayes against the commaundementes of our God but our negligence in not thinking on our duetie By meanes whereof we are easilie taken tardy For the diuell is crafty and alwayes prying and watching how he may eâ—trap vs we for all that are carelesse to think vpon that which God hath commaunded vs. In deede we would not of purpose defie God nor rebel against him but howsoeuer the worlde goeth we haue little care we apply not our whole studie to consider of our dutie and to say Go to what is it that God requireth of mee And because we haue not an eye hereunto wee stumble and fal and go astray We are therfore exhorted in this place to looke more narrowly vnto our selues to bee more watchfull that we forget not our dutie For we haue a very short memorie if God did not often refresh it Let vs learne to consider whether we haue followed the good will of God or no in this behalfe let vs continue therein and keepe all one course still and holde on in that trade all our whole lyfe If this were well imprinted in our heartes wee would be more diligeÌ„t to heare and to reade the worde of God than we are We had neede to be put in minde of that which God hath coÌ„maunded vs or else we wil soone forget it euen in the turning of an hand and yet we vouchsafe not either to heare or to reade any thing which should be for our instructioÌ„ God therfore is iustly prouoked to punish our negligence we must needs fal into many ouergrosse faultes And why Because we seeke not after that remedie which he hath put into our handes But here a man may demaund a question how God wold haue men to protest before him y t they haue walked according vnto al his statutes that they haue forgotten nothing of theÌ„ Is it possible for vs how much soeuer we inforce our selues to obey God in such wise as there shal be nothing but perfectnesse in our lyfe That were coÌ„trarie to all y e holy scripture For it is sayd that none shall be found righteous in y e sight of God Psâ—l 143.2 If God would vse rigour we should all perish before his face And y t place is spoken euen of theÌ„ y t are y e righteousest Verily when S. Paul went about to proue y t we caÌ„not be iustified but by faith onely and through y e mercie of God the fauor of our Lord Iesus Christ he alledgeth onely y t which is writteÌ„ in y e law Deut. 27.26 Gal. 3.10 Cursed are they which performe not all those things For he taketh this for a ground y t it is not possible for any man liuing to performe y e law because it surmounteth all their power It seemeth here then that God ment to traine vp his people in hypocrisie when he taught theÌ„ this lesson to say I haue obserued all thy statuts I haue let passe none of them Now to aunswere this hard question let vs note y t the holy scripture in speaking of y e faithfull saith in deede y t they haue walked according to y e statutes ordinances of God as wheÌ„ S. Luke speaketh of Zacharie Luke 1.6 Elizabeth his wife he saith y t they walked vprightlie perfectlie according to y e commaundementes ordinances of God And this manner of speach is often to bee found in holy scripture And yet this proueth not y t Zacharie was altogether perfect y t he had an holynesse of Angels y t he had no vice in him that his wife also was such another No but the scripture in so speaking presupposeth y t God of his goodnesse beareth with y e faithful that hee imputeth not their faultes vnto them when they ouershoote not theÌ„selues too far nor become rebels and despisers of God but intend alonely to walke according to his wil submit theÌ„selues vnto him and enforce themselues and take paynes y t way Forasmuch then as the faithfull haue such affection and zeale to giue theÌ„selues ouer vnto God although they trippe although they stumble although there be much amisse in theÌ„ and that God in rigour might coÌ„demne their whole life and that there is nothing in them which is not stayned with some blot or other yet doth GOD accept their doings as if they were sound perfect And why For when we are iustified through the grace of our Lorde Iesus Christ then doth God receaue vs vnto mercie not onely to accept of vs as of his children but also to take in good worth whatsoeuer proceedeth from vs although it be worth nothing ne deserueth any such lyking Seeing then that God sheweth himselfe so gratious and fauorable vnto vs let vs endeuour to doe well Although wee performe not that which is required of vs and bee but in the midway yet shall it be allowed vs in our account as if we had performed the lawe Now according hereunto the faithfull protest that they haue walked according to Gods will that they haue kept his statutes that they haue forgotten nothing of them And why They meane that they haue had an vpright affection that they haue not bin double minded that they meant not to serue GOD by halfes as many do but that in all respects they haue bin willing to bee subiect to the Lawe Yet for all this they are not so blinde but they acknowledge their imperfections and bewaile them and knowe themselues to be miserable in that respect but it sufficeth theÌ„ that God hath vouchsafed them such grace as
Masse as he thinketh will set him free in respect of God When a wicked varlet hath spoyled robbed this man and that man hee will come as it were in scorne to make some small offering vnto God he thinketh all is well And euen here among vs a man shall see such as flatter themselues after the same maner For they beare themselues in hand y t they haue made amendes for their robberies when they haue giuen a smal part of their booty vnto God But the scripture telleth vs expresly Psal. 50.16 y t God abhorreth such sacrifices as are mingled with our filthes that we doe but vnhallow his name by them that we work him most horrible treacherie So then let vs note y t Moses meant to declare vnto vs y t if we will offer such offeringes as God may accept we must not mingle them with our owne defilements In deede as I haue alreadie tolde you we cannot bee so pure and cleane as that no fault may be found with vs but yet wee may come and serue our God purely and not be fraughted with such hypocrisie as to doe his commaundements by halfes but serue him with an vpright and pure affection Thus ye see in effect what we haue to beare in mind concerning this place where it is said I haue taken none of it in filth and vncleannesse Now in the end Moses rehearseth that againe which he had alreadie touched of obseruing the commaundements of God But he expresseth it more fully than he had done before FroÌ„ whence proceedeth this obedience from what rootâ— Verily from hearkening vnto God wheÌ„ he speaketh and when he sheweth vs the way which we must keepe I haue hearkened vnto the voyce of the Lord my God and haue followed that which hee commanded me By these words all such as follow their owne likings are condemned Wee see how peruersly the most part of men doe walke 〈◊〉 man wil say confesse that we must serue God but after what maner and fashion There is not that man which snarleth not himselfe in his own fansies Well saieth he I must serue God And how I will doe the best I can But no man regardeth what God commandeth no man considereth what is pleasing vnto him we goe offer vnto him at randon whatsoeuer our own braine conceiueth But all such inuentions of our owne are heere in one woord condemned where it is said that first we must hearken vnto the voyce of God If wee will haue him to receiue our offerings and sacrifices all our offering vnto him must be according vnto his word which we cannot doe except we be taught in his schoole Will wee then walke as we ought Let vs take paines to bee taughâ— in the woorde of God And this is the thing wherein we shall differ from the Papists to wit if we profit in the Gospell For those poore beastes goe astray and knowe not in what case they are for they neuer knew y t the ground of all sacrifices is obedience And therfore they do whatsoeuer commeth in their heads and no wonder for they neuer had the wil of God declared vnto theÌ„ they are depriued of y e doctrine of saluation But as for vs seeing God hath vouchsafed to declare his will vnto vs let vs hearkeÌ„ vnto y t which he commandeth let his voyce ring in our eares while he speaketh let vs not be deaf Moreouer let vs not think our selues discharged by knowing what we ought to doe but let vs also put it forthwith in practise What are we y e better for the hearing of our duetie at a Sermon or for the reading therof in the holy scripture vnlesse we proceede to put the same in practise knowing that Gods speaking vnto vs is to make tryall of our obedience Now hereupon it is sayd Looke downe therefore O Lord from thine holy dwelling place euen from heauen vpon thy people Israel and blesse them in the land which thou hast promised and sworne to giue them in the person of our fathers Heereby God meant not to say that the people should ground themselues vpon their owne merites but he ment to stirre vp the faithfull to walke simply in his feare if they woulde haue him for his part to continue his benefites and his blessings towardes them This would bee darke if it should not bee layde foorth more plainely In deede all that euer God promiseth vnto vs proceedeth from his owne free bestowed goodnesse But yet for all that he will not haue vs to neglect our dutie and to abuse his promises as if we might binde him vnto vs and wee in the meane time bee his enimies he will not haue vs to spit in his face and to pinne him in the meane time to our sleeue say Thou must shewe thy selfe a father vnto vs although we be not thy children thou must bee at peace with vs although we make war against thee No we may not dally so with God But will we enioy his fauour vnto the ende Will we haue him to continue beneficiall vnto vs Let vs take heede then that we serue and honour him let vs take heed y t we walke according vnto that wherunto hee hath called vs for wee must alwayes beare this saying of his in minde Turne ye vnto me 〈◊〉 1.3 and I will turne vnto you God saith that â—e turneth himselfe from vs when he letteth vs alone and taketh his blessings from vs and hath no pitie on vs ne heareth vs though we call vppon him but giueth vs vp for a pray both vnto the diuell and vnto all our enemies For when we turne our backes vnto him it is good reason that he should also forget vs. Neuerthelesse hee willeth vs to turne vnto him and hee will turne â—nto vs that is to say if we walke in his feare hee will neuer forget vs but we shall feele his hande ready to aide and helpe vs in all our needes and necessities This is is the common doctrine of the holy scripture And according hereunto it is saide in this place Lorde seeing wee haue wal 〈◊〉 in thy commaundementes looke thou also â—ercifully vppon thy people and blesse thine inheritance and the landâ— which thou hast promised vnto our fathers True it is that the Iewes knewe verie well and wee haue seene the same oftentimes heretofore that this lande was not giuen vnto them in respect of the obedience which they had yelded vnto God and that neither they nor their fathers had any maner of way deserued it But God was moued by his own only good pleasure to giue it vnto them The Iewes ought to haue beene throughly perswaded thereof Euen so let vs looke well to our selues and say Lorde true it is that whatsoeuer we haue we holde it of thy meere goodnesse for thou hast also bound vs vnto thee and hast put this bridle vppon vs that we be thy children insomuch that thou hast preuented vs with thy mercy
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
that it is so y t our life displeaseth God that he reproueth y e same when we serue him by compulsion if the threatnings leaue vs there what do they auaile It were better that God should forbeare them But let vs marke that he trayneth vs by degrees according as he knoweth it necessary for vs. It is certaine y t if nothing but feare doe bring vs to serue god it is noughtworth howbeit it is a good preparatiue y t leadeth vs farther on after hauing begun at it As for example before y e God hath meekened vs we be ful of pryde our flesh is altogither rebellious to be short wee be as coltes that were neuer sadled nor bitted God must be faine to prepare vs to bring vs in order which thing to do he vseth threatnings But this as I haue said were nothing at al vnlesse he inured vs to a voluntarie obedience subiectiō afterward And when we tend thitherwarde we haue greatly profited in y t this pryde of ours is beaten down we be no more so wyldheaded but y t we know y t there is a Iudge before whome we must make account that the same consideration restraineth vs from vsing such loosenes any more from being so heady in doing euil as we haue bin This is a beginning in deede it is but a beginning in so much y t if we shold stay there wee were not yet plucked out of the mire But when we haue thus begun then doth y e lord match his threatnings with a tast of his goodnes in such sort as we be drawn vnto him And in so doing he sheweth himself to be our father Now when we vnderstand y t God in deede is ready to rewarde vs when wee haue serued him albeeit that wee bee not able to deserue any thing but rather doe prouoke his wrath thereuppon wee must haue our refuge to his mere mercie to obtayne remission of our sinnes as it is offered vnto vs in our Lorde Iesus Christ and as hee hath purchased it for vs by his death passion When we be thus reformed and rid of all trust in our owne woorkes then ought wee to offer vp our selues willingly in sacrifice vnto GOD 〈◊〉 12.2 as Saint Paul also doth exhort vs in the twelfth Chapter to the Romanes Hee setteth vs forth no rewarde but saith I beseeche you brethren by the mercie and compassion that God hath shewed towardes you that euery one of you renounce this worlde and also himselfe that you become liuely sacrifices vnto GOD for that is your reasonable seruice But yet some man will reply againe and saye If threatenings make vs readie for the promises of God it seemeth that they shoulde bee placed in the first ranke and that the promises shoulde followe them But the answere to this dout is that God will holde vs more conuicted before him when hee beginneth with vs by his promises For wee cannot say but that there is a shamefull thanklesnes in vs seeing that wheras our Lorde seeketh onely to winne vs by loue wee notwithstanding deale frowardly with him and drawe backewarde when hee commeth so louingly towardes vs. Yee see then howe the promises are set before vs in the first place that wee might bee the better reprooued of our frowardnesse But hath God shewed vs that his goodnesse would not auayle vs except he threatened vs then doeth he vse rigour and y e same rigour doeth profite vs forsomuch as wee bee touched therewith and our hearts are daunted I meane not all for there be many that take the brydle in their teeth to stryue against God but I meane the faithfull Those are they that bee prepared for y e promises of God through threatninges Afterwarde God turneth yet agayne all allureth them newe agayne with his goodnesse as is sayde afore in so much that when he hath stoong them with his threateninges to tame the stubbornnesse of their flesh as surely it is requisite that God shoulde shewe some signe of his wrath thereuppon hee setteth before vs his mercie which is the accomplishment of al to the ende as I haue sayde that wee shoulde learne to yeeld our selues wholly vnto him with a free disposed affection Nowe let vs come to the wordes that bee set downe heere If thou wilt not obey the voyce of the Lord thy God to keepe his commandements statutes which I set before thee this day all these curses shall come vppon thee and take holde of thee Heere Moses speaketh expressely to such as haue been trayned in the worde of God True it is that they which offend without the lawe shall perish neuerthelesse as Saint Paul sayth in the second Chapter to the Romanes And in verie deede wee see that the ignorant and blynde scape not vnpunished at Gods hande Albeit that they might pleade that they were not taught yet are they faultie ynough But let vs note that heere our Lorde doeth double his curse vppon those vnto whome hee hath shewed such fauour as to manifest his wil vnto them and to shew them the waye of sauing health had they obeyed him and yeelded themselues vnto his doctrin This then is not generall to all men But God doeth first of all shewe that when hee hath giuen his lawe and published it abroade The fault is in the people that they vnderstande it not This is the cause why Moses doeth expressely say the commaundementes and statutes which I set before you this day When hee sayeth Commaundements and statutes it serueth to shewe that they conteyne a sufficient instruction accordingly as wee haue tolde you heere before that God hath not spoken by halues but that hee hath so taught his people as they cannot reply and say Wee wote not what these things meane Loe heere the Statutes commaundements which I set before you sayeth Moses If you applye your indeuour to them you cannot doe amisse And therefore let vs beare well in mynde that according as God hath deliuered vs his worde our vngodlinesse is doubled before him and our punishment must bee so much the more grieuous if wee bee not willing to doe good yea and also profite therein and from day to day bee established in his obedience That is the thing which wee haue to consider vppon that saying Moreouer when hee sayeth If thou wilt obey the voyce of the Lorde thy God it serueth to touch vs throughly to the quicke For seeing that God vouchesafeth to speake vnto vs is it not meete that wee shoulde at the least giue eare vnto him And if wee play the deafe folkes is it not a matter contrary to nature For if wee woulde not heare our equall hee woulde take it in disdayne and much more woulde our superiour And whereas God hath all soueraigne dominion ouer vs and hath done vs the fauour to deliuer vs his worde and acquainteth himselfe familiarly with vs if hee fynde vs stubborne against him disdayning to heare him is it not
God had no more to deale with the thinges that bee vppon the earth or if we haue reapt and laide vp the Corne in our barnes it shoulde make vs to be the more proude because we see no likelihoode of any more daunger But in steade of this wee shoulde euermoe haue an eye to Godwarde saying Lorde beholde the earth waiteth for raine as though it were a thirste and when thou giuest it it is to make it to bring foorth sustenance for our nourishment Againe such stormes might fall from heauen as woulde washe away all from vs and one warre woulde be enough to bereaue vs of all that wee haue Thus is all in thy hande O Lorde and wee â—ust depend vppon thy mercie and bee all our life long it thy custodie or else we must perishe and all the prouisions that we haue shall profite vs nothing Thus then must we call vppon God with diligence and walke in his feare seeing he is so gratious as to bee our forsterfather and vouchsafeth to stoope so low vnto vs. Therefore hath Moses verie wel declared in this text y t wee must not be beguiled by the goodly likelihoods faire prouisions which we are able to haue As for example when we see y e corne to bee faire vpon the ground we must not bee too lustie as though all were won no not euen when the corne is gathered in For God will be then called vpon according as we are bound to make our dayly sute vnto him saying Giue vs our daily breade O Lorde Matt. 6.11 that day by day hee may feede vs. For albeit we haue neuer so much to day yet to morrowe we may starue For when it pleaseth God he is able not only to destroy y e corne and wine in the fieldes but also he can make theÌ„ to bee worth nothing euen when we haue them in our garners and Cellers Nay we heare the threatnings that he maketh saying You shall carie corne to the mill by measure and y e bread to the ouen by weight and yet for all that you shall be stil emptie and hungrie Ezec. 4.16 when you haue eaten neuer so much there shall be no vertue at al in the meat neither shal you be sufficed therewith Seeing our Lord telleth vs that he hath so manie wayes to famish vs let vs not bee harde hearted but let it rather waken vs that we may altogether depende vpon him and walke in his feare and be his children if we intend that hee shall still continue to do the office of a father toward vs. That is the effect of the thinges which we haue to remember Here againe Moses repeateth these threatenings whereof he had spoken afore saying That the Iewes and their linage shall be caried away into captiuitie Now certainly there can nothing more bitter happen vnto men than to see their children taken away by force eaten and deuoured by the enemies and cruelly dealt withal they had rather to haue buried them a hundred times Now then let vs marke in fewe words that God meant to declare in this text that although he haue beene neuer so bountifull towardes vs and filled vs with his blessinges so as we be fenced in on all sides yet he can verie well bereaue vs of them all againe and that plague shal be much more greeuous vnto vs than if we had neuer knoweÌ„ what his goodnesse meaneth Wherefore the largelier y t God bestoweth his blessinges vpon vs yea euen those blessings that concerne this transitorie life let vs looke that wee bee alwayes so much the more prouoked to honour him and to serue him For he for his part will not cease to do vs good so we turne not tayle giue him ouer But seeing he allureth vs so gentlie if we be willing to come vnto him let vs assure our selues that his hande shall euermore be stretched forth to augment the giftes and blessinges that we haue receiued of him In the end he returneth to the matter which we saw heretofore All these curses shal come vppon thee they shal sease vpon thee thou shalt be caught and besieged by them on all sides vntill that God hath quite consumed thee euen because thou hast not hearkened to his voice to obey his statutes and commandementes which he hath giuen thee I haue tolde you herebefore howe that Moses hath oftentimes shewed to the Iewes that no euill or aduersitie came vpon them but by the hande of God But it behooueth vs also to knowe the cause True it is that sometime God doth visite vs and we cannot perceiue the cause thereof for hee doeth it not for our sins not for that he might not doe it but for that he spareth vs. Yet is this alwayes to be looked vnto that when we susteyne any afflictions we must thinke on our sins enter into examination of them to condemne our selues before God yea we must not tary so long but we must benefit our selues by al manner of calamities which we see throughout y e worlde knowing y t God punisheth mens sins by such meanes and thereupon bridling our selues from the like The matter then whereunto Moses doth nowe returne is that hauing shewed vs howe it is the Lord that withdraweth all maner of blessinges from vs it is he that curseth our possessions and the fruites of the earth it is he that sendeth vermine stormes and tempests to destroy all it is he y t giueth power to our enemies hee sheweth wherfore all this is done to wit because we haue rebelled against him because we haue despised his law That is y e verie cause why these plagues of vengeance do so pursue vs. Now then let vs beare in minde the doctrine which hath beene sufficiently set foorth hereaboue which is that when God doeth afflict vs we must shutte our mouthes from replying or entring into plea for we shal win nothing by standing in contention with him Nay rather we must condemne our selues confessing that hee dealeth iustlie Although it be his will to proue our patience and to trie vs to the vttermost yet notwithstanding we must yeeld ourselues as guiltie before him vnderstand that our sinnes deserue to bee thus roughly handled at his hands Here is wherwith to cause all y e blasphemies murmurings and coÌ„plaints to cease which are daily heard in y e world WheÌ„ there happeneth any aduersitie or anie other afflictioÌ„ it is to the end we shold think on y e sinnes that we haue committed Marke that for one point And whereas mention is made of the commandements and statutes which God hath ordeined the same expressely and purposely coÌ„cerneth vs. For albeit that the Papistes haue the law yet is it buried in them 2. Cor. 3 1â— the Iewes as saith Saint Paul haue a vaile before their eyes so as they vnderstand nothing The Turkes walke in their owne ignorance so doe all the rest of the heathen Now our Lord doth inlighten vs and shew vs the
bee kept in such sorte by him that albeit Sathan fight against vs yet neuerthelesse wee may continue in the seruice of him which hath once called vs and purchased vs for himselfe And therfore let vs al say Almightie God heauenly father c. On Thursday the ix of April 1556. The CLxvii Sermon which is the fourth vpon the nine twentith Chapter that there bee not among you any roote that bringeth foorth Gall and woormewood 19 And so it come to passe that some man hearing the woordes of this curse doe blesse himselfe in his heart saying I shall haue peace notwithstanding that I walke after the purpose of mine owne heart and so put drunkennesse vnto thirst 20 The Lorde will not agree to forgiue him for then the wrath and Ielozie of the Lord will kindle against that man and heape vpon him all the Curses that are written in this booke 21 And the Lorde wil wype out the name of him from vnder the heauen and the Lorde will shoole him out from all the Trybes of Israell to mischeefe according to all the Curses of the Couenaunt that is written in the booke of this Lawe WEe beganne yesterday to declare wherefore Moses dyd put foorth this similitude of the euill roote which bringeth forth bitternesse and gal For we do not perceiue at the first sight when the diuel beginneth to worke in vs vntill wee be corrupted and marred yea and â—â—at the thinges bee past remedie which at the first might haue bin taken away Therefore wee cannot be too circumspect in keeping ourselues seeing that of nature wee bee inclined to euill and we bee so fraile that ere wee bee aware the diuell taketh possession and then euery man infecteth his neighbour and so the corruption is spred throughout all Heere hee sheweth the principall daunger that men ought to beware of which is that they become not hard hearted against the threateninges of GOD. For it must needs be that we are altogether senselesse when wee feele no more any remorse or griefe of conscience but rather doe spyte God through diuelish pride For men to ouershoote themselues it is too ordinarie a matter to be slowe when they are driuen and pricked foreward is yet a common fault againe not to beleeue good counsell at the first is a thing to bee seene dayly But if a man become a scorner and take the bridle in the teeth to dally with God perswading himselfe that all the threatenings which are layde before him bee nothing and that all is but a fable whatsoeuer is sayde concerning the iudgement of GOD so as hee taketh leaue to doe what hee listeth and will bee ordered by no meanes but followeth his owne swindge lyke a horse that will not bee tamed and resisteth all that may bee doone vnto him when a man ouershooteth himselfe so farre it must needes be that hee is like a desperate creature Thus yee see whereof Moses admonisheth the people in this place Let a man beware sayeth hee that when hee heareth the curses which are set foorth in the Lawe hee say not Well yet shall I not fayle to haue peace still although I giue my selfe ouer to all mine owne wayes and followe my lustes In deede GOD saieth that I shall bee accursed but I see it not I will abide the hazard come what will in the meane while I will not vexe my selfe with melancholy I will make meerie come what come will When men iest thus desperately they bee vndoone and they become altogether vnreformable Nowe first of all let vs marke howe it is sayde heere that when wee haue heard the curses that are contayned in the Lawe it is a token of a spitefull and bitter minde to say Tush I care not a whit what God speaketh Albeit that we were not taught by any doctrine yet haue wee a witnesse within vs which speaketh vnto vs namely our owne conscience whereby euerie of vs is reprooued and driuen to vnderstand that God is our iudge yea euen when wee bee absolued by men as they bee which escape by bribes presentes fauour sleightes and suttelties who being absolued by men faile not to beare their condemnation still about them in their owne hearts But if when God sheweth vnto vs that we must come to an account and wakeneth vs vp by confirming and ratifying that which wee doe alreadie knowe and perceiue concerning the difference betwixt good and euill if wee then continue still hardhearted is it not to bee sayd that wee bee as good as bewitched by Sathan and that hee hath bereft vs of all vnderstanding and reason To bee shorte let vs learne to walke in feare and carefulnesse whensoeuer our Lorde speaketh vnto vs and quickeneth vs vp by good warnings and admonishmentes Let vs beware that wee stand not stubbornly against him for wee see what they gaine in the ende which bee so cankerhearted against GOD. Therewithall let vs call to minde that which I haue sayde alreadie namely that the hyghest poynt of all wickednesse is when men blesse themselues in their heartes that is to say when they beare themselues in hand y t all shal goe well with them notwithstanding that God doe threaten to bee their enemie and to make them to feele his wrath And this is written more at large by the Prophet Esay For there GOD complayneth of such as scorned the Prophetes for there were in those dayes the lyke scorners that are to bee seene in these dayes Tush say they let vs make good cheere Isa. 22.23 wee shall die to morrowe They had made that saying a common prouerb Therefore when the Prophetes perceiued that all things were so far out of order as was horrible to see and that iniquitie was become lyke a waterfloud so as men kindled the wrath of God more and more they dyd not cease to crie Wo wo it is impossible that GOD should forbeare vs or suffer vs any longer he hath vsed so long patience that now wee must needes perish all of vs. They hearde nothing but dreadfull threatenings When the Prophet spake to them it was not to qualifie the plagues but as it were to say you doe not yet heare the hundredth part of the punishmentes that shall come vpon you and for so much as you make none account thereof but shew such hardnesse of heart and stubbornnesse against GOD and his Prophetes you must bee all confounded These Galantes scoffed at such threateninges saying Loe wee must dye to morrow let vs therefore make good cheere to day Loe at what poynt they were Would GOD that such scorning of GOD and his worde were not yet still in the world But our Lorde addeth saying I haue called you to sackcloth and Ashes I required nothing but your repentaunce and amendment Isa. 22.12 that yee might obtaine mercie Howsoeuer the case stand I am desirous to soften the cursed hardnesse and stubbornnesse of your heartes and you hold on still and scoffe out all thinges But as truely as I
it not as if we should draw some mountaine or house vppon vs to ouerwhelme vs withall Let vs learne then that our Lorde doeth here vtter forth a speciall wrath against all them that will not bee mooued by his word but continue vtterly â—nreformable His wrath saieth he shall be kindled against â—hem and his indignation shall be stirred vp And for the better expressing thereof hee saieth That the curses of the Lawe shall lie vppon him He had sayd afore all this shall cleaue vnto thee Deut. 28.21 And here it is sayde that they shall rest Purposely is this word set downe bycause men doe euer thinke to escape and to outrunne the punishments of God as when a dogge feeleth a stripe with a cudgell hee shaketh his â—ares and would faine scape but the blowe doubleth and he is cudgelled well and throughly and yet hee seeketh still to flie away Euen so it is with vs. Therefore if God punish vs there is none other helpe but to stoope and to lament by considering our sinnes But in steede of this we thinke to go quite by remouing from our standing That is the cause why men bee tossed with vnrest when God doeth visite them and they perceiue that they haue offended him they torment themselues suppossing that it shall auayle them much whereas it is neuerthelesse to their confusion Therefore saieth Moses that the curses which be contained in the Lawe shal rest vpon vs. Let vs not thinke then to cast them behinde vs neither let vs thinke to escape wheÌ„ we play the madde bedlems and kicke against him That is but a folly they must of necessitie lye vppon vs yea in such wise as wee shall not feele any ease That is in effect the thing which we haue to beare in minde concerning this place Deut. 28.15 Afterwarde he sayeth yet farther That such a man shall bee rased out from vnder the heauens and his name also Nowe GOD speaketh not of one curse onely but saieth that when a man is not humbled throughly by one punishment there shall come a whole dosen vppon him Nay the number shall not bee certaine but as wee haue often said heretofore the number shall bee infinite as we shall see againe in the xxxii Chapter that God hath incredible meanes to tame those that are so stubborne against him And now for a conclusion he saieth that the name of such a man shall be rased out from vnder heauen As if he should say God will roote him out from the number of his creatures so as hee shall bee no more reckoned among men Indeede the principall matter which wee shoulde desire is not to haue a name vnder heauen but to haue our names written aboue in the booke of lyfe Luk. 10.20 Neuerthelesse Moses in this phrase of speech comprehendeth also the eternall damnation And why For wee knowe that our Lorde did at that time vtter foorth his goodnesse and loue towardes the Iewes by earthly benefites and contrariwise his wrath also by temporall punishments Moses therefore in saying heere that God will wype out the name of such a man from vnder heaueÌ„ meant according to the same rule that GOD would no more reckon him in the number of his creatures Nowe if wee bee not woorthie to bee counted heere beneath for the creatures of God nor to liue amongst horses and Asses howe shall wee bee partakers of the glorie of heauen to bee companions with the Angels in the immortalitie which is prepared for all the faithfull and for all Gods children We see how the meaning of Moses is that God will so rase vs out of the roll of lyfe and saluation as wee shall not be counted woorthy to beare the place of his creatures but this curse shall appeare vppon vs euen by the thinges of this world And thereupon he sayth That such a man shall bee cutte off from the tribes of Israel to his vndooing Whereby it is shewed vnto vs first that God had separated that people to bee preserued And it is a doctrine that appertaineth to all the faithfull In deede we haue a speciall myrâ—our therof in the Iewes for wee see that when the first borne of Egypt were slaine the Angell touched not the houses which were marked with the blood of the Paschall Lambe Exo. 12.23 but it was Gods will that they shoulde bee free from such vengeance Although then that as long as wee liue in this world we bee inuironed with all maner of miseries whereunto this humaine life as subiect and that all the diseases which can happen vnto men be threatninges of death and that wee be likewise subiect to all the mischaunces that can happen vnto vs by ayre water fyre earth and the heauens which doe all serue to bring vs to ruine and confusion although say I that as concerning the humaine state wee differ not from them that be afflicted to the vttermost yet neuerthelesse our Lord preserueth vs and shouleth vs ouâ— as if he should gather vs into a corner by our selues Well may wee bee mingled among those whom God hath cast off but yet beholdeth he vs alwayes with mercie This is in effect that which wee haue to remember concerning this place and it doeth import an inestimable comfort For albeit that we bee subiect to all the myseries of the world yet doeth God so preserue vs that of a speciall priuiledge wee bee safe by his meanes bycause he is neere vs so as the mischiefe is euer put off by his hand which is present with vs and eyther wee bee exempted from it or at the least he giueth it such issue as wee haue cause to reioyce and to giue him thankes for that he hath so preserued vs. Thus much for one point But yet for all that let vs beware that we abuse not that goodnesse of God for if we doe when we be gathered to be as of his houshold hee can very well cut vs off againe as it is fittely sayde that such a man shal be cut off from among the Tribes of Israell to shewe that it is not ynough for vs to be receiued into Gods Church but that we must continue in his obedience vnto the ende to the intent that hee may continue his grace towarde vs yea and to continue it in such sort as we may bee of that Israell whereof God speaketh by Ezechiell to witte that wee may be in his secret Roll. For there bee many that bee enrolled before men which neuerthelesse be reiected of God And therefore hee speaketh purposely of his secret Roll where they bee written that be his people indeede That is it that Paule speaketh vnto Timothie 2. Tim. 2. that they bee letters enclosed vp God saith hee knoweth them that be his and that is a decree which standeth steadfast Therfore let vs learne so to yeeld our selues obedient to our God praying him that lyke as he hath vouchsafed to draw vs vnto him he will also pursue it and increase his
blessings and that when we be once graffed into the stocke of Abraham to be his children by faith wee may alwaies hold on stil in the course of our adoption that in the ende God may acknowledge vs for his children and we bee made partakers of the glorie which is prepared for vs seeing that in this worlde and in this short life wee haue inioyed blessings by the which hee maketh vs alreadie to taste of his loue Nowe let vs fall downe before the face of our good God acknowledging our faultes and beâ—eeching him that we may bee more and more cast downe in ourselues to haue such a horror and feeling of our sinnes as wee may not fayle to runne vnto him and to flee for refuge to his mercie that by forgiuing vs our sinnes from day to day he may amend vs euermore vntill hee hath quite ridde vs of them That it may please him to graunt this grace not onely vnto vs but also to all people and nations of the earth c. On Friday the x. of Aprill 1556. The CLXVIII Sermon which is the fifth vpon the nine and twentith Chapter 22 Thus will the generation to come â—ay namelie your children which shall succede after you and the straunger which shall come from a farre lande when they see the plagues of this lande and the diseases of it wherewith the Lord shall haue smitten it 23 The brimstone and sault wherewith hee shall haue burned all his lande so as it shall not bee sowed nor yeelde fruite nor haue anie grasse growing thereon as in the ouerthrowe of Sodome and Gomorrah Adam and Seboim which the Lord destroyed in his wrath and displeasure 24 Then shall all Nations say wherefore hath the Lorde doone this to this Lande O how fierce is his great wrath 25 And it shall bee aunswered because they forsooke the couenaunt of the Lorde GOD of their fathers which hee made with them when hee brought them out of the land of Egypt 26 For they went and serued other gods and bowed themselues before the the same gods whome they knewe not neither hadde they doone them anie good 27 Therefore is the wrath of the Lorde kindled against this land to bring vpon it all the curses written in this booke 28 And the Lorde hath rooted them out of their lande in wrath anger and great indignation and he hath throwne them out into an other land as it appeareth at this day 29 The secretes of the Lord our God be reuealed vnto vs and to our children for euer to the intent we should do all the wordes of this law MOses proceedeth here still with the matter which wee beganne yesterday namely to declare howe detestable our rebellion is vnto God when he hath once taught vs by his worde and can not winne vs but wee turne heade to the contrarie For it had beene enough to haue declared in one worde that none shoulde remayne vnpunished howbeit forasmuch as men doe not so quickely consider the vengeaunce of God to be mooued therewith to the quicke therefore Moses addeth threateninges vpon threatnings declaring that the punishmentes shall bee so greeuous that euerie man shall bee abashed at it according also as the Prophet Ieremie vseth this phrase of speach 〈…〉 3. saying y t al mens eares shal â—ingle at the hearing of the straunge thinges which God shall haue wrought in Ierusalem the lande of Iudah For if God chastise vs after the common order wee regarde it not we take it to be but haphazard or else we doe linger til y e plague be past but as for submitting ourselues to God it is no part of our care That is y e cause why Moses doeth in this place inhaunce the plagues which God woulde sende vppon that lande to the intent that the people might bee the better instructed and euerie man looke to himselfe and vnderstand that if they tempted Gods patience they must needes fall into this so horrible extremitie In which respect hee saith That the generations to come and those also which shoulde resort thither from farre countries shall inquire thereof as people abashed By which woordes hee doeth vs to vnderstande that the punishmentes which God woulde sende vppon the rebelles shoulde be straunge such as should make all folke astonished and amased at the sight of them and to say this is a matter that hath not beene woont to be it must needes be that the hande of God hath gone this way Nowe wee see the meaning of Moses And herein wee haue to condemne our slowenesse seeing that God must be faine to describe thinges vnto vs as it were in a painted table the cause whereof is for that wee bee not plyable to receyue the admonishmentes which hee giueth vs. We thinke our selues able folke but in so doing wee doe all of vs beguile our selues with selfesoothing vntill our Lorde doe as it were beate it into our braynes by force that if wee proceede on to offende him wee shall not escape his hande yea and that wee shall be handled with such rigour as shall make all them to tremble which see but the tracts thereof so that not onely wee that receyue the strokes shall be confounded but they also which come from farre shall confesse that it was the vengeance of God which was not without cause and that it must needes bee that wee did committe ouer greeuous and hainous offences seeing that God is thus inflamed against vs. Moreouer Moses sheweth that God will no more spare a whole country than one man least they should shroude themselues vnder the multitudes of people that giue themselues to wickednesse and thinke thereby to scape the better cheape before God It is expressely saide that if anie man sinne hee shall be punished Ezech. 18.4 and if a whole lande be faultie God will wrappe them all likewise into one fardell Therefore let vs not bleare our eyes wilfully as wee see the Papistes doe who vaunt themselues this day because y e number of such as are inclined to their superstitions is not small They boast them of their great multitude making it their buckler against both God and men And thereupon they doe despise vs and it seemeth to them that they may of good right condemne the pure and true religion But contrariwise God telleth vs that when a whole land hath forsaken the right way that rebellion of theirs shal not go vnpunished albeit that the multitude of them which be faultie be neuer so great Finallie wee must beware that we followe not one an other to do euill for if a blinde body doe leade the way hee shal fal into the ditch and likewise they that followe him hee shall not exempt them by his fal We must therefore vnderstand that when God calleth vs wee must sticke vnto his voyce and obey it and if all the worlde fall away and euerie man goe astray yet must not we ground our selues vpon the examples that wee see as if wee woulde say It
the worde of God wee cannot doe amisse But on the otherside when wee will needes presume aboue our power then are we out of the way we take that vppon vs which God hath reserued to him selfe the secrete thinges belong vnto him And for a conclusion let vs take an example of that which is fittest for this purpose It is a wonderfull secrete of God and such a one as surmounteth all others that GOD hath chosen men as seemed good to himselfe and that before hee created the worlde hee determined in his euerlasting purpose whatsoeuer hee meant to doe choosing and electing some to himselfe and refusing the others Well then this is declared vs in holy scripture and wee ought to knowe it notwithstanding that these mastiue dogges doe barke against vs as wee see howe these wretches doe murmure against this doctrine yea and blaspheme it What say they It is too obscure a doctrine wee vnderstande it not Well admitte it bee straunge vnto you yet is it not to be graunted that it shoulde therefore take no place but howsoeuer it bee it is God that hath saide it and we must sticke to this saying And if wee will needes knowe wherefore as these pelting roges doe who in all matters behaue themselues spitefully against God saying I woulde knowe what is the reason vnlesse God is vniust O miserable creature whither runnest thou headlong God sheweth that wee must rest vpon his holy will and wee bee not permitted to seeke anie further but are commaunded to confesse that hee is righteous in all that hee doeth and that hee hath compassed all thinges in iust weight and measure so as nothing proceedeth from him which is not wholie ordered with infinite wisedome and equitie When we bee at that poynt wee must sticke to it and behaue our selues soberlie So then by this example wee see howe men ought to behaue themselues and what mean they ought to keepe It is not for vs to play the doltes as the Papistes doe but wee must vnderstand the things which God hath reueyled vnto vs and then we must in likewise take heede that vnder colour that God hath reueiled his secretes vnto vs we stie not vp into the aire seeking to knowe this and that and giue ouer our selues to fonde questions Let vs seeke that onely which GOD woulde haue vs to knowe and let vs be ignoraunt of all the rest yea and let vs be willingly ignorant of it knowing that our true wisedome is to be learned alonely in his schoole And further to the intent we may turne holy scripture to our more profite we must haue an eye to edification and referre all thinges to the learning of our saluation as we haue said alreadie Let vs nowe fall downe before the maiestie of our good GOD with acknowledgement of our sinnes beseeching him so to reforme vs as wee may not linger vntill hee sende foorth his horrible vengeance vppon vs but that we may preuent it and that forasmuch as we haue heretofore offended him so many wayes wee may returne vnto him at the least when hee prouoketh vs thereunto so as hee may be merciful vnto vs for our Lorde Iesus Christes sake and that we may haue our eyes open to beholde the doctrine which he setteth before vs and our eares vnstopped to hearken vnto all the counsailes corrections which he continually and incessantlie bestoweth vpon vs and that by this meanes we may be able to possesse all y e blessings which hee hath purchased for vs and which hee hath prepared for his children and for all them that loue him That it may please him to bestowe this grace not vppon vs onely but also vppon all people and nations of the earth c. On Saturday the xi of April 1556. The CLXIX Sermon which is the first vppon the thirtith Chapter 29 The secretes of the Lorde c. The thirtith Chapter WHen all these thinges bee come vppon thee whether it bee the blessing or the curse which I haue set before thee and that thou remember them in thine heart among all the nations to the which the Lorde thy God shall haue cast thee out 2 And doest returne vnto the Lorde thy God and obey his voyce according to all that I commaunde thee this day thou and thy children withall thy heart and with all thy soule 3 Then will the Lorde thy God bring againe thy Captiues and haue mercie vpon thee and he will gather thee againe from all people among whom the Lord thy God hath dispersed thee 4 Notwithstanding that thou were cast out into the farthest parts of y e hauen from thence will the Lorde thy God gather thee and from thence will hee fetche thee 5 And the Lord thy God will bring thee againe to the land which thy fathers possessed and thou shalt possesse it and he will doe thee good and cause thee to growe much greater than thy fathers WE must remember well what was treated of yesterday to wit that when GOD doeth imparte himselfe vnto vs by his worde wee must bee attentiue to receyue the doctrine that is conteyned in the same For although that all that is declared vnto vs in holie Scripture be a farre higher wisedome than our wittes are able to attayne vnto yet would not GOD that it shoulde bee kept hidden or secrete Wherefore For if we resort vnto him with lowlinesse yeelding our selues as scholers he will doe the office of a teacher in such wise as his will shal bee altogether open vnto vs nothing of all that is profitable for our saluation shall bee darke vnto vs so we suffer ourselues to be instructed of GOD. But there bee two thinges which we must obserue the one is that wee bee not possessed afore hande with ouerweening as a great sort bee which thinke thēselues wise enough to iudge receiue no more of Gods worde than is to their owne liking Let vs beware of such diuelish pride and let vs subdue all our wittes to GOD. And wee must also vnderstande that wee shoulde neuer conceyue the thinges which are deliuered vnto vs in his name and from him vnlesse hee himselfe inlightened vs for wee bee blinde wretches and there is nothing in vs but rudenesse and beastlinesse GOD therefore must in this case worke by his holy spirite On the other side when wee reade the holy scripture or come to heare the word declared vnto vs let vs seeke to be edified thereby and not goe about to satisfie our owne lustes and foolish appetites as manie people doe which vnhalowe the worde of GOD for they trouble themselues with manie vnprofitable questions and thinke that they haue doone much when they shewe them selues subtill But GOD woulde that his woorde shoulde profite vs and that it shoulde bee expressed in our life Let vs remember those two pointes and then wee shall see by experience that our LORD protesteth not in vaine by his Prophete Esay Isa. 45.19 that where hee saith Seeke mee it is in
that although God be harde and rough to them for a time yet doeth hee not faile to remember that hee had chosen them for his people of porpose to vse mercie towarde them yea when the time serueth for it howbeit not ouerhastily but after that hee had well â—amed them so as in steede of rebelling agaynst him they haue chaunged their minde to obey him Nowe wee perceiue what is the meaning of Moses And this is the more expressely and largelie shewed vnto vs according as the Promise concerning y e redeemer came more to light For when God saide to Dauid that the redeemer of the worlde which was promised vnto Abraham shoulde come of his seede 2. Sam. 7.14 he confirmed and ratified that which we heare in this Text saying If thy seede do fal away and forget my lawe and goe astray I will saith he visite their iniquities but it shall bee with the rodde of a man I will punishe them but it shall bee with measure I will neuer take away my mercie from them This is a more large declaration of that which is sayd here to wit that God must needes so punishe the Iewes after hee had long suffered their misbehauiour And when they had shewed themselues vnreformable hee must punishe them howbeit in such wise as there should yet bee reserued some mercie And wherefore Because he hath not respect vnto them simplie but vnto him selfe and to his owne trueth Nowe wee must note that when God made his couenaunt with Abraham as we haue alreadie saide the same was not for the woorthinesse that was in that people neither was it for their desertes but God grounded himselfe vppon his owne free goodnesse onely Albeit that the people shewe themselues vnworthie yet notwithstanding must GOD remayne alwayes firme in his purpose according as Saint Paul also speaketh Rom. 11.29 saying that the calling of GOD whereby hee did choose the linage of Abraham and sanctified it is without repentaunce and inchaungeable It is true that the hypocrites as it hath also beene treated of haue beene punished according as they were woorthie and yet Gods continuall keeping of his promise profited them nothing at all And why See here howe it came to passe God had chosen the linage of Abraham that people fell away from him and hee punished them according as their malice did increase and augment euen so were their punishments alwayes the sorer vntill they came euen to the extremitie insomuch as God seemed euen to haue forsaken them and to haue cutte them off from his house And when he hath doone so then wrought hee after such a sorte as there remaineth yet some seede hidden vnder the grounnde and in time will hee make it manifest that hee forgetteth not what he had saide namelie that in the seede of Abraham all nations of the earth shoulde bee blessed Cen. 22.18 Loe heere a handfull of people whom God keepeth euen after an incomprehensible maner Anon after out of this he raised a great multitude of people vntill that Iesus Christ himselfe was come Bee the wicked and the contemners of God and his lawe escaped thereby No God hath punished them But nowe must we benefite our selues by this doctrine For albeit that our Lorde Iesus Christ hath appeared for the saluation of the world yet must the Church remayne vntill the ende wee haue the promise that cannot fayle But in the meane while wee see the thankelesnesse which is too common in the worlde yea and it so ouerfloweth the worlde that GOD must needes withdrawe his goodnesse and exclude vs from being partakers thereof because wee haue thrust him farre from vs. And that is the cause of the desolation which is to bee seene still in the Popedome at this day The Papistes woulde shielde themselues against GOD and his worde by alleadging that it is vnpossible that God should forsake his Church yea but in the meane while they doe not vnderstande howe they misbehaue themselues against him and are gone away from him and cannot fuffer him any way to come neere them And why Because they driue away the Gospel from them with swoorde and fire so as Iesus Christ hath no place with them nor accesse vnto them We see therefore howe GOD at the first blushe seemeth to roote out those whome hee had called and nothing is to bee seene but confusion as if the Church were lost and vtterly wyped out of the worlde Yet notwithstanding God keepeth his owne hee knoweth howe to accomplishe his promise which is that the state of the Church bee euer continuing and we see the markes of it For when it was to haue bin thought that there was no more trueth in the worlde and that the seruice of GOD had beene altogether brought to nought hee did set vp some doctrine againe In deede the number of them that beleeue the Gospell is little yet neuerthelesse it is a matter that exceedeth all expectation and it woulde neuer haue beene thought that hee would haue wrought after that fashion against all hope insomuch that as it is said in the Psalme it might bee saide that it is as a dreame Psal. 126.1 if a man consider howe the Gospell hath beene set vp againe Yet notwithstanding it falleth out that the wicked they that are wilfully bent to euill gaine nothing by that which God doeth for it is to their more confusion but the faithfull haue wherewith to comfort themselues when they see that God doeth chastice them for they perceiue that hee doeth it not of purpose to forget his mercie or for that hee meaneth not to vse it towarde them Loe here a staffe to stay vs by when God chastiseth vs for our sinnes For one fillippe of his finger were enough to bring vs to ruine and to throwe vs into the deepest doungeon of death As soone as GOD doeth but blowe vppon vs saith the holy scripture bee a man neuer so freshe and floorishing by and by hee withereth and droopeth Psal. 104.29 And what then shall become of vs if wee bee smitten with his mighty hande Must wee not needes bee worse than miserable Here therefore wee bee admonished to stay our selues vppon some comforte or else wee shall bee vtterly vndoone as soone as God giueth vs any token of his anger Hereby wee see howe profitable this doctrine is for vs where hee saith that when God scourgeth thee yet hee will not forget the promise which he swore to thy fathers and albeit that thou bee thrust out into the vttermost partes of the worlde yet neuerthelesse the Lorde will gather thee againe into this lande which he hath promised thee for thine inheritance As often therefore as God punisheth vs for our sinnes be it that ech of vs haue his priuate disease or wretchednesse or any other token of the wrath of God or else that wee be generaly scourged with the plague with warre with hunger or with anie other affliction first let vs acknowledge our
pine away in our miseries than to returne vnto him To the ende therefore that wee may fare the better by it because men bee so vntowarde to be brought vnto God when hee afflicteth them roughlie let vs marke wel what is saide in this place Although that GOD doe smite stroke vppon stroke although it seemeth that hee is determined to ouerthrowe altogether yet notwithstanding hee doeth still call vs backe vnto him and woulde not haue vs to bee faintehearted And therefore let euerie man stirre vppe himselfe and although hee bee at his wittes ende as they say so as hee woteth not where to become yet let him not cease to take hearte in consideration of this promise and to say No although I were brought to the botome of the graue yet doth my God call me backe to him and telleth mee that seeing I am touched with repentaunce he will haue mercie on mee to forgiue mee all my sinnes This therefore is it that wee haue to marke further in this place Nowe Moses sheweth what is true repentaunce saying If thou doe turne vnto the Lorde thy GOD with all thy minde For euen the wickeddest after God hath ouermaistered them will not sticke to say wee haue doone amisse and they will seeme to bee chaunged But as soone as God giueth them anie releasement by and by they are worse than euer they were before Or if they doe not shewe at the first dashe that they bee rebellious against GOD yet doeth their hypocrisie disclose it selfe at the last and it will appeare that there was a hidden sore within and that there was nothing but filthie matter To bee short there are verie fewe that turne themselues to GOD though they bee admonished by neuer so many afflictions Therefore hath Moses in this place defined true repentaunce and the same ought to serue vs for manie purposes Let vs first of all marke that when God doth punish vs we think it enough to be smitten with one stripe or twain O say wee In deede I haue offended but seeing I doe acknowledge my sinne shoulde God persecute mee yet still Hee seeth y t I am a frayle a wretched creature what wold he haue more than the confession of my faulte But we looke not on the otherside that our heartes bee still hardened in wicked affections and that it is become of vs according as the Prophet complaineth They turne vnto mee Psal. 81.8 howebeit no longer than whilest I doe punishe them for afterwarde they are worse or else they become as bad as they were afore Seeing then that the case standeth so let vs learne that when God after hee hath punished vs once doeth hold on and the plague increaseth vppon vs it is not without cause that hee doeth so For hee perceiueth that there is yet a hidden naughtines in vs like as a Physition perceiueth well that although a disease bee mended in outwarde apparaunce yet the roote thereof is not quite taken away The sicke person coulde well find in his hearte to bee let a lone but hee doeth still carrie the disease about him although hee feele it not Let vs therefore learne to yeelde our selues patiently to the corrections which God sendeth vs. If they continue longer than wee woulde and our affections cannot abide it wee ought so much the more to turne vnto him specially with all our hearte as Moses saith Therefore hee saith by his Prophete Ieremie If you turne Ier. 4.1 turne vnto me ye children of Israell For hee seeth that this worde repentaunce is abused by men for it rowleth in their mouth and euerie man maketh a kinde of cloake thereof as wee see the Papistes doe which call it a dooing of penaunce when folke make crosses or take a crosse vpon their backe or besprincle themselues with holy water or say amea culpa or fast a certayne day or trotte on pilgrimage and doe all other such abhominations Our Lord perceiuing that these are al but mockeries saith It is to mee it is to me that you must turne As if hee shoulde say Am I a little babe that you shoulde bring mee bables to please me and to make me pastime withall No but knowe yee that I am the liuing GOD which searcheth the heartes and knoweth all the thoughtes of men and though there be neuer so much doublenesse in you you shall not be able to deceiue me Assure your selues therefore that I am hee to whome you must conuert And in that respect doeth Moses speake here of the whole heart Let vs consider then that to pacifie the wrath of God when wee haue prouoked it euerie of vs must enter into himselfe and so examine all our thoughtes as wee may be no more giuen to our owne sensualitie and that if we goe about to be wise in our conceytes it shall come to nought and God must haue the gouerning of vs by his worde and ouerrule our affections that they may bee bridled and for asmuch as they boile against God and resist him let vs thrust them vnder foote for we shall neuer bee able to dedicate our selues vnto God vntil we haue forsaken al our owne lustes which be contrarie vnto him Thus you see how men must examine their heartes to come to GOD indeede and to haue a right and a true repentaunce such as is heere mentioned by Moses And nowe he addeth afterwarde If thou doe then call to remembrance Wherein yet better than before he sheweth the fruit of the chastisements which GOD doeth sende vs. And that is alwaies to the ende to induce vs to suffer afflictions patiently for we be like litle children Heb. 12.11 as y e Apostle saith in the Epistle to the Hebrewes As long as a father holdeth the rodde in his hand scourgeth his childe there is nothing but weeping sobbing and euen so it is with vs. But if we could consider of the ende of our afflictions to witte that they be a furtherance to our saluation and doe stand vs in steede of medicines as we haue alreadie said then were we too much vnthankfull if we coulde not finde in our heartes to bowe downe our neckes to him and say Lorde conuert thou vs at thy pleasure seeing thou knowest that we haue neede thereof and makest it profitable to our saluation and doest not shew thy selfe altogether a rigorous Iudge Moses therfore prouoketh vs thereunto by telling vs that although the people of Israel hauing beene afflicted perceiued not at the first that their sins were the cause why they were cast into farre countries and as it were rooted out of the Church and by all likelihoode vtterly reiected of God yet shoulde they at length beginne to perceiue it And therefore let vs learne to looke alwayes vnto our GOD when he scourgeth vs and if we haue forslowed to do it yet when he holdeth on still let vs then at leastwise remember him seeing that he doth still visit vs and let vs not be wilful stubborne But indeede
shutte the way of saluation against vs from the which euen our owne sinnes doe turne vs away yet shall the goodnesse of GOD get the vpper hand so wee bereaue not our selues of it altogether through our owne vnthankefulnesse Seeing then that we doe heare such exhortations let vs enter into examination of our sinnes and let euerie of vs confesse howe many wayes hee hath offended his God and let all of vs in generall doe the lyke with one common accord And when wee haue mourned and sighed for them let vs then pray vnto our good GOD to touche vs so to the quicke that wee may not onely come and confesse our sinnes with our mouthes and with certayne ceremonyes but also returne to our GOD with heart and minde so as he may asswage our plagues griefes and afflictions through his infinite goodnesse which hee hath manifested vnto vs by his Gospell and wee turne vnto him with sure and infallible confidence to obtaine fauour at his hand Nowe let vs fall downe before the Maiestie of our good GOD with acknowledgement of our faultes beseeching him to cause his admonitions to profite in vs more and more and that seeing he hath once called vs vnto him he suffer not his labour to bee lost in afflicting vs so many wayes but that wee may finally returne vnto him and that in so returning wee may yeelde foorth true righteousnesse and soundnesse so as wee double not ne play the hypocrites And that to accomplish this thing hee make vs to feele and to acknowledge his fatherly goodnesse that wee may bee altogether giuen ouer thereunto and haue our eyes and all our senses so fixed on our Lorde Iesus Christ as wee may vnderstand that it is by his meanes that wee must obtaine mercie of GOD of the which wee bee vnworthie as touching our selues That it will please him to bestowe this grace not onely vpon vs but also vpon all people and nations of the earth c. On Munday the xx of Aprill 1556. The CLXX Sermon which is the second vpon the thirtith Chapter 6 And the Lorde thy God will circumcise thy heart and the heart of thy seede that thou mayest loue the Lorde thy GOD with all thine heart and with all thy soule to the ende that thou maist liue 7 And the Lord thy God will lay all these curses vpon thine enemies and vpon them that hate thee and which haue persecuted thee 8 Thou then shalt returne and obey the voyce of the Lorde and doe all these Commaundements which I commaund thee this day 9 The Lorde thy GOD will make thee plentifull in all the woorkes of thy hande in the fruite of thy wombe in the fruite of thy Cattell and in the fruite of thy Lande to thy welfare For the Lorde will reioyce agayne ouer thee to doe thee good lyke as hee did reioyce ouer thy fathers 10 If thou obey the voice of the Lord thy God in keeping his Commandementes and his ordinaunces written in the booke of this Lawe and returne vnto the Lorde thy GOD with all thyne hearte and with all thy Soule HItherto Moses in promysing y t God would vouchsafe such fauour on his people as to blesse them hath spoken but of the thinges which concerne this present lyfe as of bodily health of foode of peace and of preseruation from their enemyes But nowe hee speaketh of a higher and a more excellent matter to wit that GOD will chaunge the heartes of them which before were euil and froward And that is a farre greater thing than to giue vs onely meate and drinke and whatsoeuer else is to bee desired for the flesh in this transitorie lyfe Wee haue moreouer to gather out of this text that whereas the holy Scripture requireth vs to doe that which God demaundeth it is not bycause wee haue the power to doe it for GOD doeth not measure his commaundements after our power albeit that wee be weake yet neuerthelesse wee bee bound vnto him but when he hath shewed vs our duetie it belongeth to him to giue vs the grace to accomplish it And this text doth shew it vs very well for we haue seene it heretofore and Moses doeth yet againe confirme the same Deut. 30. ◠y t men ought to turne to God that they ought to feare him with all their heart and with al their soule that they ought to obserue his law Now when we heare this we may iudge that if men will imploy themselues take a good way it is in their libertie and they haue free choise to gouerne themselues well if they list and the Papistes in deede doe abuse themselues with such Textes For as soone as they heare that God commandeth they do forthwith conclude that wee are able to put all in execution But we see howe Moses speaketh thereof He saith Thou shalt keepe the commandements of the Lord thy GOD to loue him with all thine heart and with all thy soule and then he addeth It is the Lord that will giue thee such a minde such an affection Also he saith in another place Circumcise your hearts this day vnto the Lord and now he saith 〈◊〉 10.16 It is the Lord that will circumcise thine heart It is his very office We see then that when God giueth vs his lawe it is not bycause we are able to attaine to the accomplishment of that which is contayned in it but it is ynough for vs to vnderstand wherein we bee bound vnto him and that knowing once our infirmitie we resort to the remedie euen to pray him that he will supply our default But they may heere reply that Moses meaneth not that onely GOD shold altogether change men and reforme their hearts for this place seemeth to shew that God will ayde men when they haue some good motion and be disposed to serue him and that it is so he saith Thou shalt loue the Lord thy God with all thy heart But yet hee addeth And the Lord wil make thee to loue him It seemeth therfore that Moses placeth some good disposition in men and that they doe begin on their part and that thereuppon God helpeth them and addeth that which they want Thus do the Papistes turmoyle themselues when men alleage vnto them whatsoeuer is spoken in holy Scripture concerning the grace of God as y t it is he which inlightneth our conscience it is hee that giueth vs the knowledge to discerne good from euill it is he that giueth vs wisedome to walke as becommeth vs it is he that giueth vs power to resist temptations it is he that wealdeth guideth our hearts in his obedience it is he that giueth vs the power and vertue to continue when men tell them any of these thinges O say they it is true that men doe not all for seeing that they be weake God must ayde them but yet doeth it lye in them to guide themselues and to haue some good preparation and moreouer it lyeth in them also to
that it seemed to yeelde some benefite vnto them insomuch that when they were once touched to the quicke then they vttered their poison to abolish the name and maiestie of God ouer-reaching themselues so far as to say that there is no God at all After that manner doe all Idolaters and all vnbeleeuers deale vnlesse our Lorde take vppon him to worke and restraine them by his holy spirite And that is the knowledge which Moses speakes of Let vs marke wel therefore howe it is not saide here barely that God would vpbraide the Iewes with their yeelding of themselues to their Idols in vaine and that their Gods in whom they trusted had stood them in no steede but that hee addeth Beholde howe it is I my selfe and there is no other God with mee To bee shorte it booteth vs not to knowe all the abuses and foolishe fancies wherewith men beguile themselues but wee must also returne vnto God And indeede what a sorte of skoffers are there noweadaies in the worlde which make a skorning of all the dotages of the Papistes and yet in the meane while are worse themselues than dogges so as it were much better for them that they were Papistes A man shall see I say the despisers of all Religion which will say according as they thinke that all the Religion which is in the Popedome is flat mockerie and a verie childishe toye But what They haue no feare of God nor reuerence of his worde it beareth no sway at all with them Nowe as I haue saide afore it were much better for such that they were Papistes And so let vs marke well howe it is to no purpose to knowe Idolatrie and to perceiue and beleeue that all that euer is doone without the warrant of Gods worde or contriued by man is but abuse filth and corruption vnlesse which is the principall poynt wee returne vnto God to doe homage to his maiestie and come ashamed before him acknowledging our faultes crauing pardon at his hande so as euerie of vs accuse himselfe and humble himselfe in such sorte as there bee no more replying in vs but that wee yeelde ourselues to him with true repentance That is the cause thē why Moses hauing spoken of sacrifycing to Idols and vpbraded the Iewes with their defiling of themselues with their abhominations in eating the bloude and drinking the wine of their offeringes and in intermedling themselues with the filthinesse of the heathen after hee hath said all these things and shewed that in all those things there is nothing but illusion and deceitefulnesse he addeth Beholde I am hee Nowe God presupposeth that they which are so subdued with maine blowes haue their eyes well opened Hee had cast them in the teeth afore Deut 〈…〉 that they were vtter blindfoolded as it had beene with a towell but nowe that they shall see themselues starke naked now they shall see themselues vnarmed their eyes shall be opened there will be nothing to hinder their knowledge any more What is to bee doone then They must consider that there is but one onely God and that it is he to whom we must turne againe euen to craue forgiuenes of our sinnes at his hande and consequently to put our whole trust in him contenting ourselues with his protection without troubling of ourselues to trot vp and downe as the wretched vnbeleeuers doe who neuer haue any rest but are tossed and turmoyled with continuall vexations Therefore let not vs bee caried away with such vnquietnesse but let vs conceiue a right assurance so as wee may rest all wholie vpon our God The rest that followeth cannot be dispatched as now and therefore it shall bee reserued til to morow Now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him to vouchsafe to make vs so to feele them as hauing perceiued howe farre we haue ouershot ourselues wee may seeke earnestly to be reformed by his hand and that if it please him to chastice vs wee may patiently abide all the corrections which hee shall send vs or rather it may please him to make his worde to profite so much in vs as wee may not tarrie till hee lift vp his hande to punish vs but receiue the warninges that are giuen vs in his name to reclayme vs wholy to his will and that in the meane while he beare with vs in our infirmities till hee haue rid vs quite and cleane of them and in such wise reformed vs to the obedience of his righteousnes as our whole seeking may bee to glorifie his name euen till wee come to the immortal glorie which is prepared for vs in heauen was purchased for vs by our Lord Iesus Christ. That it may please him to grant this grace not onely to vs but also to all people and nations of the earth c. On Wednesday the xvij of Iune 1556. The CLXXXVIII Sermon which is the eleuenth vpon the two and thirtith Chapter 39 See nowe howe it is I euen I that am God and there is no God with mee It is I that kill and make aliue againe I wounde and heale and there is none that can deliuer out of my hand 40 For I lift vp my hande to heauen and as for mee I liue for euer 41 If I whet the edge of my sworde and my hande lay holde of Iudgement I will execute vengeaunce vpon mine aduersaries and pay them their hyre which hate mee 42 I will make mine arrowes drunken with bloude and my sworde shall deuoure the bloudie flesh of the slaine and of the prisoners at the beginning of the vengeance of the enemies 43 Yee nations prayse you his people for hee will auenge the bloude of his seruauntes and yeeld vengeance to his aduersaries but he will be fauorable to his owne lande and to his owne people WE sawe yesterday howe it is not enough to knowe that there is nothing but vanitie and leasing in Idols and in al y e superstitions y t men haue deuised of their owne heades but that the cheefe point is to knowe God to do him homage to walke in his feare and to consider howe dreadfull his maiestie is Nowe heerewithall wee must marke also that when we once knowe God to be too great a Lorde to bee dalied withall if he chastice vs for offending him we must taste of his mercie to returne freely vnto him beeing throughlie perswaded and resolued that wee shall finde mercie at his hande though wee be vnworthie of it And that is the cause why he saith That it is hee which killeth and quickeneth and that it is hee that woundeth and healeth againe Nowe wee haue alwayes these two thinges to marke The one is that wee shall bee helde in awe by considering as I saide afore howe dreadfull Gods maiestie is according to the Apostles treating thereof in the fore alleadged tenth chapter to the Hebrewes Hebr. 10.31 That is the thing which maketh vs to liue in awe
alreadie so wee bee not separated from him Let vs beware then that wee disappoynt not that grace of GOD. But let vs bee so stablished in the fayth that whensoeuer GOD shal call vs out of the world wee may not sticke to goe willingly vnto him and to doe that which wee see heere in Moses When GOD tolde him that hee shoulde dye hee strayned not courtesie to goe vp into the Mountaine although that place were appoynted vnto him as it were to offer vp himselfe in sacrifice to GOD. Moreouer his sinne was layde afore him againe and yet did not that discomfort him neither And that is a poynt more which wee ought to marke well for it importeth a verie good lesson See heere Moses is at deathes doore it may seeme that at that tyme hee ought to haue had some comfort wherewith to asswage his sorowe And yet for all that God renueth the rememberaunce of the fault which hee had committed and hee telleth him againe that hee must take in good woorth the punishment which hee had hearde spoken of afore Wee see then that Gods threateninges whereby hee layeth our sinnes before vs ought not to trouble vs so much but that wee ought to take occasion and matter to reioyce in them bycause wee knowe as I haue sayde alreadie that GOD doeth so temper his rigour as that euen in his punishing of vs hee ceasseth not to doe the office of a father still so as the principall that is to say the saluation of our soules is reserued vnto vs yea and the temporall chastisementes are beneficiall to vs as by the meanes whereof GOD cleanseth vs and maketh vs to taste the better how greatly it is for our behoofe to haue his fauour That then is a thing which wee haue to marke in the person of Moses So then if any man be blamed for his faultes though it were when he is sicke yea or at the last gasp when Gods iudgementes are set afore him to make him sory and to lament yet must he not thinke it straunge For as we see there are many which haue neede to bee so touched and to be as it were touched with a launcer that they may bee brought to God with such reuerence as is requisite And although such corrections bee bitter at the first sight yet must not men fall into despaire but alwayes haue recourse to Gods goodnes assuring themselues that his blaming of them after that manner is not an vtter condemning of them but is done to the end that they should be their owne Iudges and that hee therewithall is minded to receiue them to mercy Therefore let vs suffer our Lord to deale after that manner with vs and whensoeuer we haue any heartbiting so as God toucheth vs inwardly with the rememberaunce of our sinnes or we see them in reading his word or we heare them spoken of in sermons or wee be warned of them priuately let vs learne that the setting of them before vs is not to make vs conceiue any hartburning or to cast vs in despayre so as wee shoulde bee kept backe from God but that wee shoulde therewithall imbrace his promises and not feare to bee disappointed of the thinges which hee hath behighted vs for his proceeding after that manner is to the ende wee should set the more store by his grace and accept it the better and bee prouoked to seeke it and also receiue it with the earnester desire To that ende are his threatninges and iudgements set afore vs. And after that manner ought wee to practise the text that was treated of yesterday 〈◊〉 32.47 and also that which remaineth yet stil therof For it was sayd that the Lawe was the lyfe of all the people and that it should maintaine thē in the land which God had promised them and whereinto he led them to put them in possession thereof And yet neuerthelesse wee see that in the lawe are many hard and sharpe threates there bee the curses which ought to make the haires to stand vp stiffe vpon mens heades and there bee so many presidents wherein God bewrayeth and vttereth the iniquities of the people that at the first it may seeme that they should bee vtterly confounded and that the law serued but to smite them with maine blowes like a beetle and to daunt them and scarre them in such wise as they might not approch vnto God but yet haue wee neede to bee so mortifyed For let vs consider well the pride of our nature and the false ouerweening and vaine selfetrust wherwith wee be puffed vp and how stubborne wee be against God and wee shall finde that if hee will doe vs good he must bee faine to beate vs downe after that manner and his worde must be as a twoo edged sword so as there be neither thought nor affection in vs which is not searched by it 〈◊〉 4.12 and it must enter into y e very marow of the bones as the Apostle treateth thereof in the Epistle to the Hebrewes Therefore let vs not thinke it straunge that God dooth here tell Moses againe of his fault notwithstanding that it was forgiuen him For although hee ought to be glad of it because God did it in such wise as he was nothing hindred thereby to call vppon him quietly and to cast himselfe as it were into his fatherly lap yet was it good for him to think vppon the fault which he had committed And why To humble him to the intent hee should yeelde the more honor to the infinite goodnes of God and say Alas I might iustly haue bin sunken to the bottom of hell for one only deede that befel me in lesse than the turning of a hand though I was grieued at the manifold grudgings of the people yet intended I not to haue offended my God but it happened vnto me through ouersight for want of thinking thereon And now if this onely one fault was enough to cast me into endlesse cursednes Alas what is due to my whole lyfe I shoulde haue committed a thowsand thowsand offences yea and I should neuer haue ceased to augment Gods vengeance vppon me still if I had not bin restreined and helde backe And yet must I nowe beare the punishmēt of my fault which in the sight of the worlde seemeth very light but God knoweth what maner a one it is seeing that for it I must bee forestalled of the land of Canaan and haue deserued to be banished not onely from thence but also frō the heauenly lyfe Thus ye see how it was good for Moses to bee taught humilitie after that fashiō And what is thē to be thought of vs Nowe moreouer our Lorde sayth vnto him that he should beholde the land and that was to shew him as I haue sayd already that he is not so forfended of going thither but y t God taketh him stil as one of the number cōpany of his children And his taking of poffessiō of the land by eyesight was also an admonition
Patriarke And soothly it is a great honor that a detestable villaine hauing broken the whole order of nature yea and committed aduowtrie with his own fathers wife did yet for all y t liue still vpon the earth But God maketh him a Patriark in his Church he wil haue his name holy his posteritie holy Lo here a wōderful mercifulnes of God Yet must he be faine to humble himselfe haue his fault knowen y t hee may no more flatter himselfe That is the cause why Iacob speaketh so roughly and as ye would say thundereth against him being his eldest sonne as I sayd afore Now the comfort which Moses setteth downe here may seeme straunge as why he should say Let Ruben liue and not dye It was to the end that the tribe of Rubē that is to say the people which came of him for there were at that time a great number of heades of howses as it were about a fiftie thowsand men should thinke with thēselues we bee after a sort cut off frō gods house For inasmuch as our father was after a sort banished bereft of his byrthright and wee be succeeded in his place what is our inheritance now but vtter infamie Thus ye see how y e Rubenites that is to say the people y t came of Rubens line might haue bin ashamed if they had not bin vpheld by putting their trust in God to serue him with a pure and freehearted affection or if their heartes had failed them so as they had not still imbraced the promise of saluation which had bin made vnto them and knowen themselues to be the children of Abraham a linage which God had accepted and separated from the rest of the world It behoued the Rubenites to haue that And for that cause it is sayd Let Rubē liue not dye as if Moses had sayd true it is y t Rubē deserued to haue his lyfe thrust downe to the bottom of hell but yet shall he liue for his fault is forgiuen and God hath giuen him lyfe that not such a common lyfe as all the sonnes of Adam haue but Ruben shal liue in the Church of God he shall haue place among the Patriarkes the people which shall come of him shall be a member of Gods Church and of the number of those people whom he hath chosen and sanctifyed Thus then wee see now the meaning of Moses And here we be taught that it ought to suffice vs when our Lord taketh vs to mercie to reserue vs to be of his people When we haue offended him so as we deserue to be cast off to be vtterly disclaymed at his hand it ought well to suffice vs if wee may but haue a place still in his Church be taken admitted for his childrē Moreouer if we be chastized for our faults let vs take it in good worth beare it patiently let vs not doe as they doe which grudge grinde their teeth when God chastizeth thē think they haue great wrong if they be not dādled when they haue more neede to be handled roughly Let vs then beare all y e temporal correctiōs which God sendeth vs with such mildnes meeknes as it may suffise vs to be cōforted in y t he dooth not rase vs out of the register of lyfe but are accounted still among his childrē Doth God then smite some with sicknesse some with pouertie and some after some other sortes so as they pine away in this world wote not where to become Well let all this bee easie for vs to beare so long as we haue stil wherwith to sweeten our sorrowe that is when God sheweth vs y t notwithstanding our imperfections miseries yet he ceaseth not to be our father still So long as we haue that let vs ouergoe all the temptations in the world Well I must bee heare as a wretched creature skorned an outcast of the world shamed despised I shall see no end nor measure of miseries but what for all this Yet is it enough for me so I bee auowed for the childe of God Thus ye see what we haue to gather vppon this place when God doth continually put vs in minde of our desertes and toucheth vs with thē maketh vs to feele them by proofe and experience For whereas he sayth Let Ruben liue and not dye it is to shewe them what he were worthie of that it was needefull in deede that God should haue pitie vppon him insomuch y t if he had listed to haue vsed rigor hee deserued to haue bin vtterly rooted out That then is the first poynt which wee haue to remember vppon this place Moses addeth let his people be fewe in nūber In deede a man might here repeate the former saying thus let him not dy let not his people be few in number But that were constrained forced The naturall sense then is that the Rubenites should be small in number not that they shoulde not be a great multitude of folke for as I tolde you afore they were fiue and fortie Thowsand men besides women children and that is an incredible multitude to come of oneman alone But Moses meaneth small in number because Ruben all his ofpring which ought to haue had preheminence ouer all the children of Abraham was basely slenderly esteemed and placed in a very lowe degree Therefore it is all one as if he had sayd Although Ruben be not restored to his honor but dooth still beare the marke of his reproch and is faine to holde himselfe among the common aray of the children of Israel and to be subiect to his brother Iuda to yeelde reuerence to him as to his superior yet notwithstanding let him liue To be shorte Moses confirmeth that which I haue declared already that is to wit that although Rubē was put from his byrthright because of his wicked doinges and so became vnworthy of the honor which had bin done vnto him yet notwithstanding his linage ought not therefore to bee dismaid but rather take comfort in that God held them still in the number of his people And although they be not Capteines ne haue y e kingdome in their trybe yet ought they not therefore to fret repine but rather to abide in their degree to be glad that they haue God still to their father to set their whole felicitie joy there in the meane season to beare the correction patiently which God sendeth them as a medicine and to make their benefite thereof And moreouer they ought not to bee out of hope as though God had disclaymed them but assure themselues that they were still reteyned for the linage of Abraham which was blessed had the promise of euerlasting saluation Immediatly after hee setteth downe concerning Iuda Let it be thus vnto Iuda saith he And he saith Lord heare the voyce of Iuda Moses magnifieth not the tribe of Iuda so greatly heere as he did in
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
Moses had laide his handes vppon him Heere againe the people are put in minde that God had not forsaken them though they were worthy of it And it is a very profitable lesson for vs to know that God gouerneth his Church and neuer forgetteth it For without that what faith coulde be in vs Wee shoulde bee as folke forlorne For as long as God gouerneth vs if wee rest vppon him wee boldly proceede and keepe on our course But if God withdrawe his hand and we perceiue not that hee guideth our steppes or that hee hath a care of vs and that we be vnder protection wo will be vnto vs and men are too dulheaded if they be not then vtterly dismayed Behold then our happinesse is to haue God to be our watchman and to be gouerned vnder his hand and protection Indeede hee appeareth not alwayes visiblie to shewe his presence but he giueth vs men to be the ministers of his grace True it is that at that time there were visible signes to shewe that he dwelt among his people Neuerthelesse as he had bin serued by Moses so was it his will that Iosua should succeede in his place And in that respect is it saide that hee was filled with the spirit of wisdome to doe vs to vnderstand that God hath alwayes shewed himselfe mercifull to his Church and that as a father hath a care of his children prouideth thē all things meete for them so God hath alwayes prouided aforehande for the necessities of his people This doctrine as I said doeth concerne vs also For wee haue a promise that God will neuer faile vs if wee be of his flocke and come to him to shrowd our selues vnder his wings that wee may be guided by him and we knowe hee hath giuen that office to our Lord Iesus Christ. And for the same cause also hee saieth to his disciples Matt. 28.20 that hee will bee with them to the worldes ende and that saying extendeth to the whole bodie of the Church Seeing then that our Lord Iesus Christ hath said that he will neuer bee separated from vs let vs knowe that in him wee haue God who will vtter forth all his power to maintaine vs But yet it is verie much that besides the promises we haue moreouer testimonies thereof so as hee pointeth vs with his finger to the thing performed as it is spoken of heere where wee reade that Iosua was filled with the spirite of wisedome For to what end was that done It happened not by chaunce neither had God regarde of Iosua alone but it was because he would shewe himselfe to bee the safetie of the Iewes We nowadayes are in the same taking For if they had abidden in Gods house we should haue bin ioyned w t thē And because they bee banished thence and cut off as rotten members we take their place as saith S. Paul Rom. 11.24 Now then let vs assure our selues that God will neuer suffer vs to want any thing requisite for our saluation but continually shew his loue and fauour towardes vs and prouide vs of the thinges that are for our behoofe if wee flee to him for refuge yea euen though wee bee not worthie thereof For as for this people we knowe what manner of folke they were and howe many faultes and offences they committed so as it had beene no wonder though God had vtterly destroyed them But nowe seeing hee prouided them of men that were fit and meete to defend them therby we perceiue that God stroue with his mercie against the malice of that people So then whensoeuer wee bee tempted to distrust because wee bee rebuked for our sinnes let vs resort to Gods mercie and pray him not to looke vppon our sinnes but to proceed continually in his goodnesse and fauour towardes vs whatsoeuer vnworthinesse there be in our persons Thus much concerning that point Heere is nowe a question that might be demaunded howe it is saide that when Moses had laide his hands vppon Iosua hee was filled with wisedome whether a mans handes haue that power or no No. but when the signe of a thing is spoken of wee must go to the thing it selfe Wee knowe that in all solemne blessings there was this signe of the Laying on of handes Nowe this was not an inuention fondly contriued after the manner of men which haue many Apes toyes but it was a recorde allowed of God as if an oblation had beene made of the partie that was so blessed When the holy Patriarks blessed their childrē it was as though they had giuen them assurance that the inheritance of saluation belonged vnto them that the promise should stand abide in full force to their posteritie Likewise at this day when a man selleth lande or house one putteth a fether into his hand and he deliuereth it ouer to the purchaser and in some countries the custome is that he which selleth any inheritance and maketh the surrender deliuereth a sticke or wand to the purchaser in token that he may thence forth possesse and inioy the same And euen after the same manner was it with this signe of laying on of handes For as I saide it was not a fonde and foolish deuice but it was Gods will that it should be a kinde of warranting to the intent that the faith of the fathers might be the better helped That is the cause then why it is saide in this place that God gaue the spirit of wisedome vnto Iosua because Moses had laid his hands vpon his head Nowe in so doing he inuested him in the charge that was committed vnto him Let vs nowe see first of all whether Moses chose Iosua vppon his owne heade or no. No but he knew him to be first chosen of God And afterward when he laide his handes vpon him did he attempt any thing vpon his own fancie No but contrariwise God only was the orderer or disposer thereof He knew that Iosua was to be set in his place And this is spoken not of that man onely Act. 19.6 but also when the Apostles did lay their hands vpon the faithfull by and by the gifts of the holy Ghost were made visible to the eye After that manner did the faithful receiue the gift of tongues y e interpretation of tongues the healing of diseases and the raising of the dead And how receiued they it They did but lay their hands vpon them Yea but had that Ceremonie such vertue No but because it was Gods will to haue his grace so declared that y e laying on of hands was as a gage of it it was not a vayne and vnprofitable thing And in that respect is it that saint Paul saith vnto Timothy That he should make the grace auailable which was giuen him by laying on of his hands 1. Tim. 3.14 Seeing it is so saieth hee looke that thou indeuour thy selfe to serue God and labour to builde vp the Church and that the grace of God which is giuen thee
b 50.60 752. a all The indirect dealing of men noted in offering their First borne things to God 595. b 30.40 In what case the First borne may be dispossessed of his birthright as for example 752. b 40.50.60 First frutes Of a solemne protestation made by meÌ„ in their First frutes 564. b 50.60.565 a 10. 895. b 10. c. The verie meaning that was intended in all the First frutes of old time 517. a 20.30.40.50 The meaning of these words I haue not eaten of the First frutes in the anguish of my heart 906. b 50.60 In what respects wee do offer vnto God our First frutes 899. b 50.60 Why God commandeth men to offer vp their First frutes vnto him 564. b 50 What be the First frutes that God requireth of vs. 571. b 20.30 The Iewes gelded the First frutes that they were to pay 571. b 10 The Iewes were commaunded to offer their First frutes vnto the priestes why 892. b â—0 The lawe of the First frutes and the end why it was made 892. a 10. c. why they were brought into the temple ibidem a 30. 893. b 20.30.40 Why the Iewes were commaunded to offer their First frutes in the Sanctuarie 894 a 60 The First frutes serued to make all the frutes of the yeare pure and cleane 892. b 20 First frutes were commanded to be offered euery yeare what we learne thereby 892. b 40 50.60.893 a 10 Of what thing we are put in minde by the lawe of the First frutes 892. a 40 50.60 Looke Tythes Flesh. Leaue giuen by God to his people to eate flesh throughout the lande of Chanaan and what Flesh is excepted 510. a 10. b 50. 514. b 50 Of the Popes forbidding to eate flesh on such and such dayes 510. b 20 30.40 How the Israelites lusted after Flesh in the wildernes and sawce withall 410 b 10.20 c. Why when we lust after any thing our Flesh should not ouer master vs. 411 a 10 All vnrulinesse of the Flesh is sinne a remedie against the frailtie thereof 227. b 50.60 and how the same shall not bee imputed vnto vs for sinne 228. a 10 They that are in the Flesh cannot please God applyed vnto marryed folke euen by a Pope 228 b 50.60 A notable point vppon these wordes What is all Flesh 257. b 10.20.30 Touching lustes and specially that of y e Flesh and how it must be bridled 747. b 50.60 and 748. a 10. 616. b 50 Of forbearing to eate Flesh on fridâ—ies other daies 560. a 10.20 Floud Noah by faith saw the Floud sixe score yeres before it came 1034. b 10.20 Followe What fathers we ought to followe and what fathers to forsake 1041. b 50.60 1042. a 10. b 30 What wee shall do one day if wee follow Gods worde 288 b 50.60 Following It is best Following those to whom God hath giuen the grace to shew vs the right way 31. b 50 What is a flat Following of the gods of the Painims 287. b 50 What we must do to the ende wee may not be helde backe from Following God 27. a 10. and 30. a and b 10. and 47. b 10.20 In Following of men we must needes runne astray and why 47. b 10.20 Of Following God with companie 47. b 20.30.40 The cause why men are rechlesse and slouthfull in Following God 27. b 40 Of Following the theefe that had preeminence to go before vs into heauen 29. a 40.50.60 Food The Foode of Angels not comparable to the Food that we haue at this day by Christes meanes 1020. b 30. Looke Meat Fooles The prouerbe that Fooles are neuer wise till they bee wel beaten applied to the Iewes how 60. a 60. b 40 We cannot be wise before God till we be become Fooles in our selues and when that is 120. b 30 The Iewes were taught after the maner of Fooles how 57. a 40 Foolishnes How Gods Foolishnes is wiser than all the wisedome of the worlde 1107. b 30.40 Foot The meaning of Moses by these words Their Foote shall slip 1157. b 50.60 1158 a all Looke Feet Forbearance Gods Forbearance set foorth in the number and terme of yeres 1137. b 50.60 1074 b 50.60 Gods Forbearance to afflict vs may not be an occasion to vs to fal asleep and to thinke wee be at peace with him 1070. a 10 What we ought to iudge of Gods Forbearance in not punishing the wicked 975. b 50.60.976 a 10.20 That Gods Forbearance of vs is no quittance of vs Read most notable points 728. b all 729. a all Looke Longsuffering For euer The word For euer taken in scripture for a time definite limited 591. b 40 Forget Notable doctrine vpon these wordes Take good heed that thou Forget not the Lord God when thou art ful 279. b 30.40.50.60 282. b 10 Reasons most effectuall teaching vs that wee ought not to Forget God 281. a 30.40.50 A remedie that wee may not Forget God in his giftes 282. b 50.60 283. a 10 To Forget after we haue once knowen him is the welspring of all mischiefe 284. a 30. 361. a 30.40.50.60 b 10 20. 125. a 60 To feare God and not to Forget him are two inseparable groundes 284. a 50 How euen such men as were halfe Angels in this world did Forget God in the time of their ease 362. a 10.20.30.40 That wee ought not to Forget our sins but to remember them 381. b all 382. a all b 10.20 The meaning of these words My daughter Forget thine owne people thy fathers house and thy husband will take pleasure in thee 495. b 30.40 In what wretched taking wee bee when God doth Forget vs. 1134. b 50. and why he forgetteth vs. 122. b 40 The Iewes did Forget the law the manifold meanes that God gaue for the memorie thereof notwithstanding 1247. a 20.30 Forgetfulnes Touching the Forgetfulnes of Gods benefites Read memorable doctrine in the 181. sermon in page 1126. b all Looke vnthankfulnes Forgiue How we must be affected if God Forgiue vs any fall or offence 414. a 40 50.60 God will Forgiue vs all our sinnes if he finde vs repentant for the same 405. b 20 What kind of men they be whom God sweareth he will not Forgiue 1036. all 1037. a 10.20.30.40 The manner how God did Forgiue the Iewes their offences is shewed by way of comparison 432. a b 60 Forgiuenesse Where we must begin if we will obteine forgiuenesse of our sinnes at Gods hands 157. b 10. 1037. a 30 Wherefore the promises of the Forgiuenesse of sinnes are giuen vs. 298. b 30.40 What we haue to vnderstand when the scripture speaketh of Gods mercie of the Forgiuenes of our sinnes 431. b 10.20 What we must doe when wee resort to God to craue Forgiuenes of our sins 415. a 40.50 In asking Forgiuenes for our sinnes of God if wee would haue him mooued to shew vs mercie what we must
556. b 50 Of the difference of Meates cleane vncleane and why the Iewes were tyed to obserue that ceremonie 555 bal 556. all For what cause God gaue the heathen leaue to eate all manner of Meates 563. a 40 Two reasons why the Iewes were tied to the eating of certaine appointed Meates 562. b 40.50 and 567. a 40 In what respect the heathē might haue eaten all Meates 562. b 50 What be the true meanes whereby to sanctifie Meates 564. b 50. 517. b 10 Mediator Of our Mediator Christ Iesus and of the mediators of the Papistes 485. a 50.60 b 10 Howe the Priestes in the lawe did represent the Mediator which was to come and howe the ministers of the Gospell doe represent him beeing come 1207. b 60. and 1208. a 10 Howe Christ was the Mediator of the Iewes he being then vnborne 1123. b 40. and that hee is ours 1124. a 10 Mediators We must seeke to resort vnto none other Mediators but Christ why 418. a all and b all Why Abraham Isaac and Iacob were as Mediators after a sort before Christ came into the worlde 418. a 10 The multitude of Mediators whom the Papistes haue erected 1123. b 50.60 418. b 20 What villanie wee doe to Christ when we seeke anie Mediators or aduocates besides Christ. 418. a 60. b 10. Looke Saintes Meeke Of the worde meeke incident to God and peculiar to his children 1118. a 50.60 b 10 Meekenesse Not without cause are lowlinesse and Meekenesse fathered vppon Gods holie spirit 363. a 30 An admonition to Meekenesse by the example of Moses 106. b 20.30.40 50 Moses an excellent mirrour of meekenesse 97. b 40. Looke lowlinesse Members Howe and in what sort we must all doe the office of Members 94. b 50 Notable doctrine vppon these words Our bodies are Members of Iesus Christ. 225. b 50.60 and 226. a 10 We be adopted by the Gospell to bee Members of Christes bodie 62. b 60 Vpon what condition we be Members of Christes bodie 62. a 50.60 and b 10 Men. That it is continuallie a greefe to Men to be counted beastes and wherein they differ 120. a 10.20 To what ende God hath printed his marke vpon Men and howe they are to bee dealt withall 515. b 50.60 516. a 10 In what cases beastes are better than some Men. 1148. b 20.30 Men are but a shadowe and therefore we must not depende vppon them 1073. a 20 What our duetie is when Men indued with Gods spirite doe gouerne vs. 1073. a 10 Our obedience duetie to God must not depend vpon the death of Men. 1072. b 30 Merchandise Trafficke and Merchandise in the tribe of Zabulon and Isachar 1217. a 40.50 b 10 Merchant Of a Merchant theefe and his theft 230. b 50 Merchantes A lesson for Merchantes and such as trafficke by sea as Zabulon did 1218 a 20.30 Mercie of God and of Men. When God executeth his rigour wee must not alleadge his Mercie vnto him Reade howe 328. a 60. and b 10 Vnto what speeches wee ought to bee inflamed when God hath powred out the great riches of his Mercie vpon vs. 465. a 50.60 The Mercie of God in forgiuing our manifolde offences declared 246. b 30.40.50 What wee haue to vnderstande when the scripture speaketh of Gods Mercie and of the forgiuenesse of our sinnes 431. b 10.20 Of such as take libertie to offende and presume of Gods Mercie 405. b 40.50 What kinde of Mercie Gods seruantes ought to shewe the offenders 402. a 40.50 What light we ought to take at Gods Mercie towards vs is worth the reading page 376. a 50.60 b 10 The reward of the Israelites for shewing Mercie there where they ought to haue shewed rigour 890. b 30.40 Excellent pointes vpon these wordes Mercy is more worth than sacrifices 852. a 40.50.60 b al. c. 853. a al 854. a all A viewe of Gods Mercie toward vs whereto the same ought to be referred 321. b 20.30.40.50 322. b 40 50.60 323. a 10.20 Of a kind of Mercie which is the cause of innumerable cruelties 696. b 10.20.30 What kinde of Mercie it is that God commaundeth vs. 305. b 40. 303. a 10.20 Whereto this terme Mercie doth serue 193. a 50. b 10 Why Moses hath assigned a thousande generations to Gods Mercie 193. a 10.20 What wee haue to learne in that God compareth his wrath and vengeāce with his Mercie 192. b 50.60 Why God vseth Mercie to some and rigor to other some 190. a 50.60 What we haue to note vppon the exceeding great Mercie of God shewed vnto Ruben and them of his race 1194. a al. In what respect rigor rather than Mercie is to be vsed 328. b 50.60 The Mercie of God promised to the faithfull and their children 190. a 60 b 10 Promises of Gods Mercie to comfort penitent sinners 157. b 10.20 The abasing of Iesus Christ an euidēce of Gods Mercie 186. a 10 These wordes I will haue Mercie on whome I will haue mercie expounded 167. b 50 Howe and in what sort euerie one of vs shoulde perswade our selues of Gods Mercie 157. b 40 God preuenteth vs with Mercie Read how 158. a 20.30.40 What men doe imagine of the Mercie of God 157. a 40 The cause why God telleth vs so often of his Mercie 156. b 30 Why Papistes Turkes Painims c. cannot seeke Gods Mercie to taste thereof 157. a 30 What shoulde become of vs if GOD shoulde withholde his Mercie from vs. 190. a 10.20 The Mercie of God extendeth to all creatures euen to brute beasts 1188. b 50.60 The storie of Achab who would needs shew Mercie to Benhadad 328. b 60 329. a 10.20.30.40 Looke Pitie Mercifull The man that pretendeth to bee more Mercifull than God is worse than y e Diuell Reade this place aduisedlie 328. b 10.20.30 The allegation that because God is Mercifull men must also be mercifull answered 875. ◠10.20 305. a 20.30.40.50.60 Of certaine newe diuines which will needes haue men to be Mercifull how 305. b all The cause why Moses and the holie scriptures doe plentifullie teach vs that God is Mercifull 156. b 50.60 Looke pitifull Merite We deserue no benefit or gift at Gods hand Reade the place it excludeth Merite 158. a 40.50 142. a 20 That it is not in men to Merit euerlasting life Reade the place 376. a 10.20 The Papistes doctrine of Merit or desert noted 111. b 50.60 Of a worke of Merit wrought on mans part and deuised by the Papistes 1056. a 30.40 Looke Desert Merites Howe mad the Papistes are to bragge of their Merites Read 268. a 10.20 518.40.50 and 946. a 30.40.50 and 1117. 1118. al. We must imagine Merites or desertes no not in the Angels of heauen 418. b 50.60 What it is to stay vpon the desertes or Merites of men 418. b 20 After what manner there are Merites in men as the Papistes say in their distinction or glosse
maie demande without condition 99. a 20.30.40 A supposed speech applied vnto God by the way of Promise to helpe vs in all our perplexities 87. b 30.40 It is Gods office whensoeuer hee maketh Promise vnto vs of anie thing to accomplish the whole 26. b 30 God is not vnmindfull of his Promise notwithstanding mens vnworthines of anie one droppe of his goodnesse 45. a 10.44 20.26 b â—â— The summe of the solemne Promise of God that he will be our Sauiour ours that we wil bee his people with the doctrines thereupon depending 1028. all 1029. all For what cause Moses alleadgeth to the Iewes the Promise that had bin made to Abraham Isaach and Iocob beside the rehearsing of Gods benefites 278. b 30.40.50.60 279. a 10 Why Moses layeth the blame of his not entring into the lande of Promise vpon the people of Israell 104. a 20 To what Promise wee must resort or else all the conditionall Promises of the lawe are not auailable vnto vs. 941. b 10 The cause why God hath sworne vnto the couenant and Promise 157. a 60 Gods Promise allureth vs to pray vnto him c. 98. b 50 Of Gods Promise touching the continuing of his Church 1047. b all 1048. a al. Vnto whome God makes Promise of succour and aide in neede 55. a 10 What we must doe and not doe if God Promise vs anie thing 1066. a 30. Looke Couenant Lande of Promise Why the Land of Promise was called Gods resting place 490. a 30 Why a part of the Lande of Promise had belonged to Esau. 62. a 10 Why God led the Israelites vp and downe by the space of fortie yeares before they came into the Lande of Promise 72. a 30. b 10 Whether Moses offended in making request to enter into the Lande of Promise Gods wil withstanding 97. a 40. c. b 30. 98. a 30. 101. a 20 30 The auncient Fathers enioyed not the Lande of Promise of all their life 27. a 20.30.40 A similitude or comparison betweene the Land of Promise and the kingdome of heauen 27. a 20.30.40.50.60 Onelie two heartned the Israelites to enter into the Lande of Promise 31. a 40 To what ende the bringing of the people of Israell into the Lande of Promise did tend 152. b 20 By what meanes the going of the Israelites into the Lande of Promise was wrought 278. b 10.20 Moses his sight of the Land of Promise reached beyond the ordinarie sight of nature 106. a 20.30 The cause why Moses desired to bee brought into the Lande of Promise c. 98. a 10. 101. a 20.30 Looke Chanaan Promises of God Why God addeth Promises to his coÌ„maundementes 346. b 40.50.60 We must not measure Gods Promises by the conceite of our owne naturall vnderstanding 476. a 10.20.30 Christ maketh the Promises of the law auailable vnto vs. 480. b 40.50 Of two sortes of Promises in the holie scripture betweene which it behoueth vs to put a difference 480. b 50.60 That wee must sticke to Gods Promises seeing they are warranted with an oath 378. b 10.20 412. b 10.20 All the Promises which God hath giuen in his lawe import a condition 268. a 10 What we must doe if God delaie y e performance of his Promises 338. b 10 A generall rule for the faithfull if they purpose to leane to Gods Promises 373. b 10.20.30.40.50 Touching Promises of condition mentioned in the scripture Read Page 482. b 50.60 483. a all 923. b 40.50.60 The Promises of the lawe and the Gospell 484. a 50.60 947. a 10. 27. b 50 The meanes to bring men vnto God to make them honour and serue him is to beginne at his free Promises 10 b 10.20 In seeking to serue God we must haue an eye alwaies to his Promises 924. a 60. b 10 The Promises of God to vs are testimonies of his Fatherlie loue towardes vs. 942. b 50 Gods Promises are not to be taken rawlie and according to the naked letter and what shoulde insue if they were 322. a 20.30.40.50.60 and b 10.20 In what respect the conditional Promises of God stande vs in no steede 943. a 20.30 c. b 10. 944. a 40.50 Diuerse amiable Promises whereby God allureth vs to the obseruing of his commaundementes Reade the whole 153. Sermon and the 154. The Papistes ill illation that all the Promises which God maketh are conditionall reprooued 322. a 10.20 b 30 The seale of Gods Promises to vs is the bloude of Christ and they are warranted by the holie Ghost 915. a 50.60 418. b 10 How the Iewes constrewed all the Promises of holie scripture to their own aduantage 580. a 20.30 Gods Promises shoulde nothing boote vs if hee supplied not our defaultes 321. a 30.40 The diuerse vses whereto the Promises of the lawe doe serue 324. a 10.20 c. 466. a 30.40 Why Gods Promises which were some times particular are now common to all men 576. b 20 An inseparable bonde betweene Gods Promises and the trust that we haue in him 87. a 50 The Papistes accuse vs of presumption when we rest vpon Gods Promises 88. a 30 What we haue to note in our selues if we be destitute of Gods Promises 87. a 40 In what case we stande albeit we be armed and fensed with Gods Promises 26. b 40.50 Howe lightlie wee esteeme of Gods Promises that they are infinite of the profite of the same 1176. a 60 b all Why wee must not thinke if strange that God performeth not his Promises which he hath made vnto vs with his owne mouth 1211. a 40 That God will holde vs more conuicted before him when he beginneth to allure vs to him by Promises 963. a 20 God doeth not accomplishe his Promises alwaies after one fashioÌ„ 1003. b 50 How wauering and mistrustfull men be of Gods Promises 1075. b 50.60 1076. a 10 It is no light matter to giue credite to the Promises of God 1075. b 10.20 30.40 Of Gods Promises and that they must be the staie of our strength and our trust 1097. a 60. b all 157. a 50. 924. b all Christ hath accomplished the Promises made on the behalfe of God his Father 28. a 60 The Promises of God ought simplie to be receiued 46. b 10 What wee haue to learne when God matcheth Promises with commandementes 111. b 50 What will followe if we take not Gods Promises as particular to our selues 158. a 30 To what intent God giueth vs his Promises of Mercie 157. b all Wherfore the Promises of the forgiuenesse of sinnes are giuen vs. 298. b 30.40 Gods Promises stande not vpon mens doings c. 157. b 10 How we ought with our good consent to ratifie all the Promises which are conteined in the holie scriptures 924. all All the Promises which are possible to be wished were giuen of God vnto Abraham before he had shewed anie signe of Faith or of the feare of God 295. a 60. b
downe to moue the standers by to the more terror when they saw the cutting off of the Heckfars neck and that they were come as into a secrete place For it is certeine y t God passed not for the bloud of the Heckfar 1. Cor. 9.9 Hath God a care of Oxen or kine sayth Saint Paul as though he regarded them His speaking of them is for mens sakes And therefore let vs marke how God poynted out a valley yea and a barraine valley to the end that they which were there present should conceiue a certeine terror in themselues Wherat At the smiting off of the bullockes head as who should say Must wee come to this deserte place for such a matter And what a thing is it theÌ„ that a man which is shaped after the image of God should be slayne and that such a crime should be committed Shal not the Sunne and and the Moone and all the starres of the skye cry out for vengeaÌ„ce to God Shal not the largenesse of the earth frame an inditemeÌ„t as though it were written in paper or parchment Thus yee see what we haue to consider in Gods appointing out of the place so with such circumstance Nowe afterward followeth the protestation Our handes haue not doone this deede neither haue our eyes seene it When the Iudges gouerners say Our handes haue not done this deede they meane the whole people as well as themselues For it is not enough that the rulers themselues bee cleere of the murder but they speake in the name or behalfe of the whole bodie of the people whome they represent And hereby it appeareth that if the Magistrates suffer any wickednesse to lie lurking in any citie or countrie they themselues are guiltie thereof and it is as much before God as if they had giuen their consentes to the dooing of it Therefore let men marke well this saying Our handes haue not done this deede namely that such as are in authoritie must aunswere for the whole bodie of the people so farre as lyeth in them that is to say that wicked dooinges haue not bin suffered to nestle by their slouth and negligence but that they haue searched them out diligently and done their dutie in that behalfe otherwise it will be in vaine for them to say I was not the dooer of the deed No but thou diddest represent the whole people thou wast put in commission by Gods appointment and therefore sith thou hast suffred leawdnesse to be committed within thy Iurisdiction it is at thy hand that God wil require the account And in very deede wee see how it is Gods will not onely in this place but also throughout the whole holy scripture that when any trespasse was committed in any trybe the Elders should stand forth as it were to confesse the peoples offences in their persons For inasmuch as they were set in authoritie and place of honor it behooued them to know that their charge was so much the more hard and weightie That is the point which is to bee noted here And he addeth Our eyes haue not seene it And hereby we may knowe as I sayd afore that it is not enough for vs to haue our handes cleere but it is required also that we should not be priuie to any euill For if we cloke it knowing of it to whom is it to bee imputed Truely we may well washe our hands of it as Pilate did before men Matt. 27.24 as who should say I did it not I am guiltlesse of it but God admitteth no such mockerie Therfore whensoeuer we bee examined or deposed vpon any matter let vs not imagin that we shall scape skotfree before God because we haue not done the actuall deede Foâ— we must to the vttermost of our power find meanes that the mischiefe may be redressed so as one man may not be trodden vnder foote and another be bolstered and borne out and consequently common robberie be suffred to reigne disorderly among men but that right and euen dealing may bee mainteined among men and let euery man further the same on his owne behalfe And as concerning Iudges and Magistrates let them also learne to haue eyes that they play not the blinâ—karâ—es and blindefolkes when euill is committed ne thinke to escape when they can say As for me I haue no such thing Yes but such as are in authoritie of Iustice must know that God hath set them aloft as it were in a watchtower to discouer thinges afarre off If the Magistrates themselues doe set a watchman in a high tower and he excuse himselfe saying I sawe nothing will they hold him excused No For hee was set there to looke about him and that was his charge Euen so our Lord ordeineth Magistrates to keepe good watch And if they notwithstanding doe shut their eyes and make as though they sawe nothing at all shall it serue to acquit them What an excuse were that Were it not too fond and trifling So then let vs marke well that Magistrates must open their eyes and bee watchfull that they may see what their duetie is And if they wil be taken for guiltlesse they must looke to it that they may bee able to vse this present protestation in trueth Our eyes haue not seene it neither haue our handes done this deede But yet besides this Moses sheweth that the citie or towne where a murder is committed is not altogether cleere of it and therefore that they must bee faine to craue pardon at Gods hand Surely this seemeth to be with the extremest What Seeing we haue not consented to the euill but woulde haue punished it if it had bin done in our presence and wee protest that wee our selues did not the deede neither doe wee knowe the dooer of the deed that wee might punishe him ought not God to bee contented with all this Nay there is yet a further thing namely that the committing of such a fault is as a defiling of the whole countrie and a warning giuen vs of God to looke narrowlyer to our selues True it is that he will not take vs for murderers but yet for al that his suffering of such an offence to be committed is as though he shold shew vs with his finger y t he is gone froÌ„ vs. For when God blesseth a countrie he preserueth it from all defilement And the falling out of any defilement is as a turning of Gods backe vppon vs as if hee should say I haue no more care of you I let you alone I giue you ouer The nation therefore that perceiueth God to giue any signe of his displeasure haue good cause to humble themselues And that is the cause why hee commaunded the Iudges and gouernours of the citie where a murder was committed to thinke earnestly vppon it as if they should say Lorde haue pitie vppon thy people Israel and take away this guiltlesse bloud from among vs and let not this deed bee imputed vnto vs. Now if it be so and y t there
be no remedie to be found but only to flee to Gods mercie and to craue forgiuenesse not only for y e fault but also because men ought to feele y t he is angrie with the whole Citie What is to be done when the misdeede is apparant Ought not men much more to make supplication to God and to flee to his mercie at leastwise if they were well aduised Yes but wee see what hardnesse or rather blockishnesse is nowadayes in most men yea and well neere in all men For when a misdeede is committed who is hee that regardeth it True it is that if an outragious wickednesse be committed men will perchaunce say hee is a wicked man But they consider not that God warneth all folkes generally to say euery man in himselfe Alas how happeneth it that such an enormitie is committed among vs that all of vs shoulde bee defiled with it before GOD For that this is come to passe and wee neuer wist it is a token that wee haue euill profited in Gods worde For wee thinke not that his giuing of such examples vnto vs is for our instruction But although wee sleepe yet dooth not GOD cease to doe his office Wee heare what hee sayth when there is no Iustice nor vpright dealing in a citie They bee princes of Sodome they be theeues and murtherers Esa. 6. â—0 Hee sayth this to Iudges Not for that they had cut mens throates that were traueling No but because they had not mainteined the good and guiltlesse Therefore he saith Beholde it is a citie of bloud The very citie of Ierusalem it selfe which God had chosen to bee his royall pallace and Temple is called a citie of bloud and a denne of theeues And why Because many outrages and disorders were there committed and many poore soules were trodden vnder foote without succor and Iustice was become as an open robberie So then let vs learne to resorte to our God when any offence is committed and let euery of vs thinke with himselfe Alas our Lorde doeth vs to vnderstande that he is angrie with vs in that such things are hapned and that such enormities are committed among vs. And therefore let euery of vs craue pardon of them and also thinke thus with our selues Of whom is it long that I am not lyke one of them but onely of Gods preseruing of me And let vs also beware for the time to come Thus yee see in effect what wee haue to beare in minde as in the respect of the things that are spoken here concerning murder There was also the striking off of the Hekfers heade to make men the more afraid as who should say that the beholding of a poore beast slayne after that sorte doth moue men the more And what is to bee sayd then of a man which is shaped after the image of God Wee see then how our Lord meant to teach the Elders and Iudges that were present at the sacrifice that they might the better learne the horriblenesse of all murders For if wee bee afraid of a beast it is good reason that wee should bee touched much more to the quicke without all comparison for a humaine creature As touching the washing of their handes it is added to doe the people to vnderstand that they were after a sorte defiled or rather that they should declare both before the Angels and before all creatures that they might washe themselues from it And this serued for the time of the ceremonies of the Lawe But wee must vnderstand that it was not our Lordes meaning to foade his people by such signes in counterfeiting and hypocrisie What gayned Pilate by his washing of his handes Was hee cleared from the death of Iesus Christ No that washing of his was a token of his defiling Wherefore washed he his handes but because hee knewe himselfe guiltie of the death of Iesus Christ Whereof hee thought to cleere himselfe by a drop of water and that was too great a dalying with God And that is the cause why I sayd that his washing ingraued his sinne the deeper before GOD and made him the more vnexcusable And therefore had the people come dissemblingly to washe their handes it had bin but a further charging of themselues and a making of themselues the more faultie But Gods will was that the Elders should vse such ceremonies to doe vs the better to vnderstand that wee be fleshly and consider not our sinnes vnlesse they bee as it were pointed out with the finger Wee conceiue not Gods wrath except wee haue some signe of it before vs. God then meant to declare that when there is any such offence wee bee defiled so as there is nothing but filthinesse in vs but God mislyketh of vs we cannot preace vnto him without prouoking him to wrath Marke that for one point And therewithall hee meant to shewe vs how we ought to apply our indeuour to cleanesse And this cleanesse is not compassed with corruptible water but it must bee first in our consciences and afterwardes in all our members Wherefore let vs learne to looke to it Esa. 1.15 that our handes bee not bloudy as the Prophet Esay termeth the hands of those which did wrong to their neighbours and let not our feete runne after bloud neither let our members bee defiled nor made instrumentes of vnrighteousnesse as Saint Paule speaketh of them in the sixt to the Romans When we indeuour after that sort to keepe our selues vndefiled to Godward then do wee obserue the washing that was vnder the Lawe to reteine the trueth and substance thereof And at this day whereas we haue baptisme the water betokeneth the lyke not that it is sufficient of it selfe nor that it is of force to washe away our sinnes for what should then become of our Lord Iesus Christes bloud It were too grosse a blasphemie for a man to put his trust in a visible signe we must lift vp our mindes higher In lyke case is it with the Lordes supper Insomuch that when wee come to the table of our Lorde Iesus Christ if wee thinke to finde our soule-health in a bit of bread or in a droppe of wine wee bee very brutish and there is neither reason nor vnderstanding in vs. But when we bee led further so as by eating of the bread we conceiue that Christ is our very sustenance and that although wee bee spiritually dead in our selues yet we cease not to liue in him then doth the sacrament turne to our benefite And to that vse must we apply the doctrine that is set downe here And for a conclusion let vs marke further that although the men that are murthered doeâ—no more speake vnto vs because they be dead yet the bloud of them cryeth out for vengeance against vs. See wee not what proceeded from the bloud of Abell Hee needed no man of lawe to pleade his case for his very bloud cryed vnto God as is reported thereof Whereby wee bee done to vnderstand that although the parties
and senses in awe that we wander not in the afflictions which God doth send vs. But to returne to the purpose of Moses let vs note well howe hee saith that the punishmentes which God sendeth vppon them that haue rebelled against him to the vttermost and woulde not be corrected shall be as tokens and wonders to them and to their posteritie that is to say he wil punish them after a straunge fashion and as hath not beene wonted amongest men so as they shal be compelled in spite of their teeth to say This is the verie hande of God And indeed can there be a more beastly contempt of God found than that which was in Pharao Hee was a man not onely drunken with pride but altogether senselesse he was a man that despised the maiestie of God and a man so rebellious as was not in any wise to be dealt withall When he heard Moses and Aaron speake he laughed them to skorn his feeling of the first strokes coulde not make him to yeelde And in the ende hee needed not a Prophet to admonish him for he himselfe could say 〈…〉 19. Surely this is the finger of God Wee see therefore howe God doeth oftentimes expresse his power in such wise that euen the most fierce are constrained to perceiue and to thinke that there is some maiestie in heauen which afore that time they had not accompted of and thereupon to enter into consideration of their sinnes and to confesse them and to be the more liuely touched therewith That is it which Moses meaneth here concerning signes and woonders This matter is worthie to be marked For as I haue saide if God beginne to punish men it is euermore saide to be fortune this is agreeable to our state say they we know that mans life is subiect to much wretchednes and in y e meane while the hand of God is not regarded And though he double it yet do men continue dull seeme as though they could euermore hide them scape away because they enter not into their consciences to searche out the sinnes that be there but are loath to knowe them as if a man should goe hide himselfe in a darke corner of set purpose to shun the brightnesse of the sun at noone days Euen so doe we in al the chastisements which God doth send vs to warne vs of our sins and to drawe vs to repentance But in the end God doth augment his punishments in such sort as they become miracles that is to say they exceede the common measure order and course of nature so as we might be rauished with astonishment and thereby perceiue that God doth then shewe himselfe as though his hand appeared vnto vs frō heauen And that is the thing which he declareth more fully in the xxvi Chapter of Leui. For after he hath pronoūced the sentence vpon them that reiect the doctrine of saluation he saith I will send vpon you seuentimes as much Leuit. 26.8 if I perceiue that nothing do preuaile with you If my punishing of you amend you not I will ad there to seuentimes as much And hee repeateth this sentence againe in the end saith If you will walke at al aduenture against men I will walke also at all aduenture against you Now this word Aduenture hath relation to the blockishnes that is in vs which we haue touched here before For we see very well the aduersities that doe befall vs in this worlde wading yet further we confesse that it is God that punisheth vs but to thinke thereon in good earnest and to iudge euerie man himselfe by calling our sinnes to remembrance so often as God giueth any incling of them it is the furthest part of our thought Let euery man looke to him selfe How many afflictions haue we in the yere which shold be testimonies vnto vs of y e wrath of God as it were summons of apparance before him warning vs to sue to him for pardon and to haue pitie vpon vs Scarsely doth any one day passe but that a man is warned fiue or sixe times as if God should say vnto him Wretched creature why hast thou no minde of thy soule Why hast thou no care to beseech me to receiue thee to mercie But scarse once in a moneth wil a mā enter into examination of his life to condemne himselfe and if we doe it it is but coldly But we ought to be so ashamed and so vexed at the feeling of Gods wrath as though we saw hell lie open before eyes But wee see that very few doe thinke thereon for euerie of vs forgetteth himselfe That is the thing which God meaneth by this worde of walking at all aduentures against vs. Yet doe wee follow on our course still as though no harme had touched vs we swallowe vp our afflictions They do indeede trouble vs when they pinch vs and yet do we nothing but shake our eares as they say and followe still our owne way Then goe wee at all aduentures yea euen with excessiue ouerweening when we acknowledge not the hande of God ne perceiue that hee is a iudge to the ende that we might misselike of our sinnes and euerie man labour and indeuour to withdrawe himselfe therefrom Our Lorde therefore saith I will come against you at all aduentures as if he should say I will crosse you and ouertwhart you thinke not to gaine anie thing either by your hardening of your heartes and by your kicking against me or by your dulnesse in that yee perceiue not howe it is my hande that must bring you againe No no saith hee I will bee as stout and headstrong as you yea and more stout and headstrong to For I will come at all aduentures I will let my plagues runne out at randon so as I will breake your neckes and beate you both backe and bellie and that without pitie Nowe we see howe much this word ought to wey with vs where Moses saith That the plagues shall bee for tokens and wonders to all skorners insomuch that when they haue bleared out their tongues at the threatenings of God and haue nodded their heade against the first corrections which he sendeth them haue bitten on the bridle he proceedeth on stil ceaseth not to wring them but driueth them in the end to come to a reckening do the worst they can to say openly It is the hand of God that presseth vs these are the miracles they be no ordinarie things nor according to the course of nature Now therfore let vs learn not to prouoke Gods wrath so far against vs but let vs suffer ourselues to be tamed by him and let vs yeelde our selues conformable gentle so soone as he hath summoned vs let vs yeeld ourselues guiltie without vsing any startingholes for we shall win nothing thereby There is nothing better than to enter into pure and free confession saying Lord what wilt thou do to these frail wretched creatures It is true y t we
haue a hundred folde deserued to be suncken but yet for all that wee flee vnto thy mercy wherefore haue pitie vpon vs. When we haue thus condemned our selues it is a meane to pacifiâ— the anger of God which thing will not be done by hardening of our hearts For then he will euer more proceede farther vntill hee haue brought vs to these signes and wonders that be here mentioned Again God must needs do the like also in respect of mens slouthfulnes negligence or rather vtter senselesnes If wee could be subdued at y e first blow God would take no pleasure in laying plague vpon plague But when he seeth that there is such a kinde of stoutnes and such a presumption in vs that we wil not stoope nor bow our necks he must needs hold on vntil he make vs to feel in very deed after a strange maner that it is he before whom we must yeeld our account Let vs therfore marke well how the obstinate malice of the worlde is the cause why God sendeth so strange corrections to put vs in feare And if we considered well the state of the world at this day it would make y e haires of our head to stand vpright Certainely they doe all sigh at the feeling of the stripes and they complain howbeit not to any amendmeÌ„t but rather they bite on y e bridle Insomuch that when those which be not altogether blockish do make comparison of the present state with that which we haue seene before the wrath of God was on this wise prouoked they see it as it were a seagulfe that ought to make vs afraid And so let vs come backe againe to that which Moses declareth to wit that God must needs haue found the world very rebellious hardhearted when he augmeÌ„teth his punishments in such sort for it shoulde neuer come to that passe were it not that men were otherwise vnreformable Let vs not accuse God of crueltie when we see his rigor to exceed in punishing vs but let vs acknowledge that our stubbornnesse is so great that our Lorde must needes handle vs after that fashion for otherwise he should neuer ouermaster vs. That is the thing which we haue to beare in mind Howbeit that is not al for we must alwaies feare that which is to come And sith we saw that God hath thus increased his punishmentes not vpon one man only but vpon the whole world let vs bethinke vs to call our selues home again before he fal to striking of vs with maine blowes to our confusion and vtter vndoing without giuing vs any more respit to come to the acknowledgement of our sins For it is the sorest point of Gods wrath when sinners be taken after such a sort out of this world y t they cannot haue remeÌ„brance of their sins nor take breath to resort vnto God or to aske him forgiuenes Let vs beware least Gods vengeance proceede so farre And for asmuch as we see y t the aduersities of these daies be verie great let vs acknowledge that we haue prouoked God verie much that it is not for vs to abuse his patience any longer Thus ye see in effect what we haue to beare away specialy wheÌ„ we see y t sin doth ouerflow so as all the world is infected with corruption Although a man doe good yet neuerthelesse forasmuch as it is euermore mixed w t sin he shal be chastised howbeit not at the first dash for as I haue said afore God doeth spare the wicked and tarrie for them and in the meane while punish the good that seek to walke a right but yet in the end he alwayes plagueth the dispisers of his law maiestie And as touching the good he will make theÌ„ to feele his grace to their ioy so that although hee exercise theÌ„ with manie chastisements aduersities yet notwithstanding they shal not faile to know him to be their God father stil to rest vpon him As for the wicked they be not disposed to tast or to feele the loue goodnes of God but are rather wood against him But when iniquitie is become as a maine sea al men are corrupted theÌ„ the vengeance of God must also ouerflow so as none may be free from it We haue seen already y e threatning y t was made here before Deut. 28 3â—â— namely y t y e people should be led into captiuitie with their king When this came to passe were none caried away into captiuitie but the wicked and such as stroue against the Prophetes and such as despised the good doctrine and such also as were headstrong against God like wilde beastes Yes there was Ieremie himselfe who had called vppon the people fiftie yeeres together and neuer ceassed to crie What do ye ye wretched people Yet notwithstanding wee see that while others sported them he wept and wailed and not contented with that saide Who can turne my heade into teares so as my braine may bee as a fountaine gushing out continually that I may bewayle the sinnes and calamities of my people See how the holy Prophet after that he had laboured in the seruice of God and fought against al the wicked and made warre against all maner of iniquitie and stubbornnesse is faine to be led away captiue aswell as the rest and to be put to reproch not of being caried to Babilon for that had beene the best that could haue bin wished at that time but God gaue him not the fauour to be brought thither but he was faine to be harried into Egypt yet had hee sayde Cursed bee they that goe into Egypt goe ye into Babylon and serue the king of Babylon be quiet and obedient there 〈…〉 15. and beare patiently this punishment of God and in the ende he will take pitie on you The holy Prophet had not the same libertie So then wee see that when calamities come for the generall corruption of all men the good are wrapped vp amongst the euill And why is that Bycause it is not almost possible to walke amongst such infections and not to bee somewhat spotted therewith Albeit that Ieremie resisted the euill as much as he coulde yet sauored hee of the publique corruptions of the people and therefore behoued him to be punished with the rest howbeit God did not execute such vengeance vpon him as he did vppon the despisers of his lawe no not by a great deale For Ieremie had alwayes a good testimonie that God did guide him and when he was in Egypt he was by a speciall priuiledge free from y e curse that hee had pronounced vppon all them that would goe into Egypt for they drewe him thyther by force Ye see therefore howe God wrappeth vp his people amongst the rebels but yet he saueth them after a maruailous maner which giueth them continuall cause of comfort in him As much is to be sayd of Daniel Daniel is set forth vnto vs as a myrror of integritie
am God sayth hee this sinne of yours shall neuer bee blotted out As if hee shoulde say neuer thinke mee to bee GOD nor neuer take mee to bee the Iudge of the worlde if euer this sinne of yours bee forgiuen you It is an offence not pardonable when men doe so harden themselues against mee Soothly it is a threatening that should make vs to tremble and cause our hayre to stand on end when GOD sweareth by his name and protesteth that he will be no more knowen for God if he punish not those scorners with all extremitie which will not bow their neckes when hee would haue them to feele their sinnes that they might repent This sentence answereth to the Text of Moses where he sayeth Beware that none of you hauing hearde the curses which bee set downe heere doâ— blesse himselfe in his heart and that he say not God will easily forgiue mee and thereupon foadeth himselfe with hope of ease notwithstanding that GOD denounce warre against him Now therefore as soone as GOD summoneth vs to his iudgement let vs learne to enter into our selues and let euerie one of vs make his owne inditement and let vs looke aforehand a farre off at the curses whereof hee speaketh Albeit that they doe not appeare at the first yet let vs behold them by faith like as it is said That Noe sawe the floud aforehand when all was at rest Gen. 6 2â—â— and when men were most drowned in their delightes for the world was faire and pleasant and it seemed that all should goe well But Noe in the meane whyle stretched out his sight aboue a hundred yeeres before him euen sixe score yeeres aforehand did hee beholde that which God had spoken And euen so must wee doe Let vs not tarie till GOD smite vpon vs with mayne strokes but as soone as we haue offended him let vs by and by looke into his lawe what our state and condition is And forsomuch as wee see there how God declareth that he will punish the despisers of his Maiestie and all such as striue against his worde threatening specially all adulterers and whooremongers all drunkardes and blasphemers and condemning all extortion deceyte periurie and enuie let vs beware that none of vs promise himselfe peace and rest whylest he seeth that God exhorteth to repentaunce For it must needes come to passe as he sayeth in another place that when they say 1. Thess. 5. â— Peace and all is safe then shall they bee suddenly confounded Certainely it is a monstruous matter and against nature that men can thinke themselues blessed when they heare that GOD doeth curse them And heereby wee see howe frowarde wee are if GOD restraine vs not yea and wee see howe it is a common and an ordinarie faulte For GODS threateninges bee not secrete they sound continually and wee haue our eares beaten with them and yet who is hee that is mooued at them True it is that with our mouthes wee vtter not the woordes that are set downe heere but yet wee neuer haue any such obedience neyther are wee euer so beaten downe with our sinnes as to bee afrayde of GODS threateninges Nay wee rather defye him and all his power and to our seeming all the afflictions wherewith wee bee threatened are nothing vntill wee feele them So much the more therefore ought wee bee warned to looke to our selues or else wee shall haue our eyes and our senses so blynded that wee shall not vnderstande any thing of all that is tolde vs. Wherefore let vs benefite our selues by the lesson that Salomon giueth vs where hee sayeth Blessed is the man that is afrayde in his heart Prou. 2â— to the intent wee bee not desirous to cheere vp our selues as it were in despite of God Also wee haue heereuppon to marke that which is sayd of the vndertaking or double dealing of the heart This word comprehendeth all thinges that men forge of their owne fantasie Soothly the imagination of man is a dreadfull dungeon and when wee be once plunged into it there is no way to get out agayne and yet there is none of vs all but hee seeketh to followe the imaginations of his owne hearte Seeing therefore that on the one side when a man giueth himselfe lybertie to doe whatsoeuer hee hath deuised in his owne mynde hee plundgeth himselfe as in the gulfe of hell and yet neuerthelesse euery one of vs is drawen and driuen that way let vs haue so much the better consideration of this that is spoken heere Nowe Moses intendeth to make men ashamed by setting before them the presumings of their hearts 〈◊〉 30.11 together with the Rule that God hath giuen them Wee cannot doe amisse in following the will of God as heereafter wee shall see more at length it is a ready way and hee doeth euermore reache vs his hande wee doe see whither hee calleth vs. The way is certayne and infallible when we obey GOD. Nowe if wee notwithstanding doe wittingly lyke better to blinde our selues with our owne vaine fantasies and to intangle our selues in them so as wee wote not which way to turne but wee bee carryed hither and thither and one mischeefe haleth an other without ende or measure must it not needes bee that wee bee too much beewitched So much the more therefore behooueth it vs to weye well this woorde of Moses where he speaketh of the vndertakinges of the heart Moreouer men followe the deuises of their owne heartes in two manners the one is when they forge vnto theÌ„selues a Religion after their own lyking and thereupon wil needs serue God after their owne fantasie or else when they sooth themselues in their sinnes although they haue them laide open to their faces The Idolaters thinke not that they doe yll when they bring their owne pelting trash vnto God as for example when they set vp a puppet and kneele downe before it they thinke that GOD is well honoured Agayne as wee see amongest the Papistes howe they trotte on Pilgrimage and cause Masse to bee sung and babble before an Aultar and carie Candelles and fast some certaine dayes when the Idolaters doe thus torment themselues in vaine it seemeth to them that all is well and that it is acceptable to GOD and that he doeth them wrong if hee take it not in good part And yet in the meane whyle they bee but inuentions of their owne braine such as God vtterly mislyketh and condemneth And therefore let vs marke well that Moses in this place meant chiefely to plucke men away from this kinde of madnesse which is in all Idolaters in that they would serue God after their owne fashion hauing no respect to that which he hath commaunded by his worde Albeit then that at the first they doe not perceiue their leawdnesse yet is it not to bee sayde that they be cleare neither can it serue them for an excuse Marke that for one point Nowe if they bee to bee condemned which thinke themselues