the cause why hee was called a Nazarite And here we haue to marke first of all that al that euer hath beene rehearsed by Moses or said before by Iacob was a very prophesie that came from God so as it could not haue bin vttered by the mouth of maÌ„ except God had gouerned him by his holy spirite And why For Moses neuer came in the land of Chanaan as we knowe And as for Iacob he dyed more than three hundred yeares before the partitioÌ„ of the Land was made How then coulde he make it And euen hereby wee see that there was no casualtie or chaunce in the matter For Iacob as wee shall see againe in due place assigneth vnto Nepthalâ—m the countrie on the seacoast and pointeth out euery man his portion there And howe is it possible that he should hit so right vpon it Surely he did it not of his owne imagination but God who holdeth the lottes in his hand as saieth Salomon Prou. 16.13 and who by his wonderfull prouidence which is hidden from vs disposeth of the things which seeme to come by chaunce vttered by Iacobs mouth what he intended to do And nowe he sheweth that when the people are come into the lande nothing shall happen but by his direction Nowe wee know that the tribe of Ephraim and Manasses were planted in so fat and fertile a soile that it was the very storehouse of the Lande True it is that other of the tribes as the tribe of Aser had great Cornecountries but these countries were stored with all kinde of commodities besides they were the pleasantest and plentifullest Countries of all the lande of Iurie Nowe then we may easily gather that in this case Moses hath not set forth any thing of his owne braine but that the holy Ghost did in very deede gouerne his tongue And therfore we haue a great warrant of all his doctrine in that wee see that vnder the name and authoritie of God hee setteth such order in things to come which a man wold neuer haue thought of Sith we heare this it is all one as if God reached out his hand from heauen and came to authorise y e doctrine which Moses deliuered and to shew that he is y e author therof and that it proceedeth from him neither ought men to doubt thereof as though it came from some creature And let vs marke that wel For we knowe that by nature we be inclined to distrust and were it not that we be helde vp we should continually be shakeÌ„ downe we should not neede any thing to turne vs aside from the right way from the certaintie of our faith For this cause therefore let vs marke well howe it is told vs heere that God in these Prophesies hath shewed vndoubtedly howe it was hee that was the guider of Moses and that he vsed his seruice in such wise as we may well say that we receiue his doctrine from God and that it is grounded vpon his vnchaungeable power y t it is the vnfallible truth And why For it was not inuented by man But nowe let vs come to the contents of this blessing It is said that Iosephs Land shal be blessed of God as well with the deaw from aboue as with fountaines and welsprings from beneath that is to say that God woulde so water the land both from aboue and beneath that it should be fat fruitefull Nowe here we see howe it is not for nought y t we be commaunded to seeke our dayly breade at Gods hande For howe commeth it to passe that y e earth bringeth forth fruites for our sustenance It is because God moysteneth it It is not said y t the earth hath substance in it self neither is it said that y e heauen or the fountaines do giue it simply of themselues but it is God that sendeth the deaw it is God that maketh the water springs to shead out so y t he is to haue the praise of all the substance which we haue whensoeuer we be fed and nourished therewith Ye see then how God hath such a care of our bodies and of this corruptible life that we cannot eate one bit of bread which commeth not from him of his meere liberality And indeede it standeth vs in hande to acquaint our selues well herewith For sith it is told vs y t we caÌ„not haue so much as one silie mite of these goods no not euen of these transitory goods but we must receiue it at gods hand What shal befal in the things y t are much more excellent If I want but a bit of breade I ought of duety to aske it of God to acknowledge y t it is his peculiar office to feede me And when y e case concerneth the attainmeÌ„t of y e heauenly life the euerlasting saluation shal I theÌ„ go seek it elsewhere thaÌ„ at Gods hand Or shall I thinke to haue it in my selfe What an ouerweening were that We see then how the bread and the bodily foode which is giuen vs ought to be as a meane to lift vs vp higher to make vs to thinke our selues beholden to God and to his bountifulnes for all y t we haue both of body and soule and all Marke that for one point Againe wheras in this place Ioseph is called A Nazarite among his brethren we see howe God bestoweth his gracious goodnes where hee listeth euen contrary to the opinion of men yea cleane contrary to al expectation Ioseph was indeede separated from his brothers yea and y t was as by being appointed vnto death they had conspired against him to kill him Gen. 37.18.24.28 And whereas he was yet saued it was but to bee cast into a pit and there to pyne away which was a crueller death than if they had cut his throte out of haÌ„d In the end the greatest fauour that hee founde was that he was sold into a barbarous nation to strange vnknowen persons Againe when hee came into Egypt he was thrust into the bottom of a dungeon Psa. 105.18 he was put into the stockes according to this saying of the Psalme y t the iron wounded him nipped him to the heart Yee see then how Ioseph is separated not only from his fathers house but also from y e whole worlde he is cut off from mankind as a dead person he is like to rot in a dungeon But God separated him after another maner in his wunderful couÌ„sel And therefore it is sayd that hee was as a starre which was to be worshipped of y e Sunne of the Moone and of all the rest of the stars Which was as much to say Gen. 37.5.9 as that all his house should stoope to him be subiect to him so as his sheafe should haue preheminence and all the other sheaues fall downe euen because god had decreed it in his own counsaile And so we see that when all the worlde thought to haue thrust Ioseph downe into the
warrant to shew that God accepted the petitiōs of his people That then was the cause why it is expresly said that those which abode in the Temple serued the name and Maiestie of God And heerewithal mention is made also of Gods presence as we haue seene before which is a ratifying of the thinges that hee had taught afore that the people should not bee disappointed in resorting to the temple to call vpon him there bicause the Leuites should alwayes be there ready to succour such as fled to him for succour Now this was in the time of the figures But wee must marke that if wee resorte to our God in the name of our Lorde Iesus Christ in whome dwelleth the whole fulnes of the Godhead Col. 2.9 God will shew his face vnto vs that is to say we shall finde by the effect that he regardeth vs and that the dore is not shut against vs but that we may preace into his presence And besides that to the end we may be guided by our Lord Iesus Christ we must put the thing in vre which he hath told vs that is to wit wee must come together in his name to the intent that hee may bee among vs. Then if wee wil bee heard of God and that our seruice should be wel accepted of him wee must meete together without hypocrisie with a true pure heart and then will our Lord Iesus so beare sway amongst vs that God also wil therw tal reach out his hande to helpe succour vs. And when we haue so offered vp our prayers vnto him and euery of vs hath put himself into his hand let vs not doubt but y t he regardeth our doings As for example for as much as we knowe y t these our present doings in meeting together to heare his word and to seeke him are comaunded by him Let vs not doubt but we be before his eyes and he loketh vpon vs with pitie and will consider all our necessities to prouide for them and to succor vs in them And let vs on our part also so mount vp vnto him by faith as wee may bee out of all doubt that he sheweth vs his face that is to say that he maketh vs to feele his presence specially when we come to him by the way which he sheweth vs for thē wil he make vs to come in such sorte that he wil keepe vs still vnder his protection vntill he take vs vp into his kingdome Now let vs kneele down before the Maiestie of our good God with acknowledgement of our faults praying him to make vs feele them better yea that we may be so striken down in our selues as we may seeke him with true repentāce rest vpon his promises not doubting but y t he accepteth vs howe wretched so euer we bee bycause we come not to him vpon trust of our own deserts but vppon his meere goodnesse wherethrough he hath elected and chosen vs and that moreouer he suffer vs not to be defiled with any of the corruptions of our flesh but that seeing he hath called vs to his Priesthood hee will also graunt vs the grace to dedicate our selues to him by offering vp all our thoughts affections desires yea euen our whole bodies soules vnto him that he may bee honored more more by them that such as are yet farre off from him may be brought vnto him to the end wee may all together worship him in his only sonne And for the bringing thereof to passe it may please him to raise vp true and faithfull Ministers of his word c. On Wednesday the xxvij of Nouember 1555. The Cviij Sermon which is the second vpon the eighteenth Chapter 9 When thou art come into the Land which the Lorde thy God giueth thee thou shalt not learne to doe after the abhominations of those Nations 10 There shall not any bee found among you which maketh his sonne or his daughter to go through fire nor any witch that vseth Witchcraft nor any man that is a regarder of times or that regardeth the flying of foules 11 Or that is a Sorcerer or a charmer or that asketh Counsell at spirites that are called familiars or that is a soothsaier or which asketh Counsell at the dead 12 For all they that doe such things are an abhomination to the Lord and for such abhominations sakes the Lord thy God driueth them out before thy face 13 Be perfect therefore before the Lord thy God 14 For the Nations which thou shalt possesse giue eare to regarders of tymes and to witches but the Lord thy God hath not taught thee to doe so 15 The Lord thy God will rayse vp a prophet like vnto me from among thy brethren him shall you obey IT is in vaine for God to giue vs many lawes lessons if we determine not with our selues to obey him in all pointes For the first point wherat we must begin is to know Gods authority to learne to submit our selues to his word without any gainsaying If the Law in generall haue not this force to what purpose is it for God to speake of this thing or of that thing Therefore let vs beare well in mind that we must bee disposed to receiue whatsoeuer God inioyneth vs before we can benefite our selues by any one sentence of the holy Scripture As for example when a man commeth to a sermon though he heare the matter yet shal it not touch him to the quick vnlesse he know aforehand that Gods truth must be receiued and that it is not to be incountered with disputing And surely wee see many which are sufficiently conuicted that the things which are told them are true and that they be not able to reply against them and yet passe not to make a mocke of them And why is that Bicause they be not touched with y e maiesty of God and therfore they cannot thinke that wee ought to submit our selues to him that made vs fashioned vs to be obedient to him to his commaundement But on y e contrary part when we be vrged to receiue the things which we knowe to come of God his truth wil beare sway with vs. As soon as we heare that it is God which speaketh Esa. 66.5 we tremble at his speech as is said by the prophet Esay And so ye see now why God giueth this generall rule to his people that they must houlde themselues to his pure and simple wil. But for as much as men are naturally giuen to superstition seeme to seeke euen wilfully to be beguiled God here doth first withdraw vs from all errours and abuses afterward giueth vs a foundation wheron to stay to be builded that is to wit by herkning vnto him by sticking to y t which he saith Thus are there here two principall reasons The one is y ◠God correcteth the vanity that is in men in that they rather giue ouer themselues to cousinages lyings than to
maintained in all purenes Ye see then what we haue to beare in mind concerning this place But now hath God prouided a lawe for it and not without great cause For in those countries there was more corruption touching incestes thā hath euer bin in al other countries besides I say that neither in Greece nor in Italy men euer vsed such lawles and vilanous liberty in this kind of wickednes as they of Asia and of all the East countrie did For there it was counted nothing for the brother to couple with the sister It was therfore needfull y t God in this case should reine his people with a shorter bridle And hereby wee may see y t custome shall not serue vs for an excuse If a thing displease God although it be vsed among men it serueth not to lessen the fault For God wil alwayes remaine iudge And why Gods will is that we should do him this honor to hold our selues vnto his simple wil although mē draw cleane backward Let vs therfore learn to yeeld our selues vnto the Lawe of God touching this point And if a man reply that we are not to bee held thral to y t order of Moses I grant it But yet ought we at leastwise to admit y e warnings which God giueth vs and to vse his counsel Although we be freed from this bondage of the ciuill Law of Moses yet will he haue vs to beare alwayes in mind this ground to wit that we bethinke vs for what cause God hath forbidden this thing For it is because the thing is intollerable We must therfore frame our selues vnto that thing which we know to bee acceptable vnto God and withhold vs from that which he forbiddeth But yet there is a double condemnation to fall vpon them which wil go cleane contrary against it as S. Paul saith speaking of him which had takē his mother in Law to wife in Corinth How now saith he Are ye not ashamed y t such fornicatiō shoulde be among you and that so villanous an act shold be committed as y e Painims could not abide to heare the like spoken of Indeede sometimes such like things were to be seen among thē but yet neuerthelesse they did abhor such wickednes Seeing then y t the vnbeleeuing wretches haue bin taught by such a motion as themselues knewe not w tout either scripture or preaching albeit God draue thē therunto to keepe this honestie in the degrees of mariage what ought we to doe Verily we see y t the very Paynims are yet more to our cōdemnation For there was a certaine Emperour of Rome who because he wold cōmit the same incest himselfe made a law y t the vncle might mary with his niece And this libertie which was so graunted by y e law was neuer folowed of any but of his own baud Although he had all countries at cōmandement yet could he neuer make y t law of sufficient authoritie y t any man besides himselfe one baude of his woulde be perswaded y t the vncle might marry with the niece Now what shall we say of this but y t our Lorde had a secret bridle for men as if he should say I will y t there remaine some honestie in nature in despite of all those which beare rule in y e world would make such a confusion that men shold be as brute beasts yea euē as dogs swine Do what they can yet wil I be aboue thē cause my law to be so printed in y e heartes of men y t for all their wickednes blindnes they shall yet retaine some honestie in y t which I haue principally cōmanded thē Beholde I say how God hath borne sway in such sort y t men how vnbeleeuing soeuer they were haue yet had some remorse y t they would not altogether go against that which was forbidden them in this lawe In deede men might haue alledged This thing is lawful for vs. The Law is made the sentence is proclaimed libertie is granted vnto al mē to do so yet we see how God ouerruleth al sheweth y t he himselfe wil so waken mē sūmon thē to appeare before him y t they shal not fall into such confusion And therefore let vs humble ourselues vnder him and be so far frō wayting vntil he cal vs vnto our account draw vs vnto this honesty by force that we alwayes preuent his iudgement to walke in such feare and carefulnes that wee make it our pleasure to serue and honor him so as there may be such an honest conuersation among vs as not onely the order of nature may bee obserued but also that we may shewe how it is not for nought that hee hath shouled vs out from among the vnbeleeuing wretches and would that we should be an holy people vnto him and dedicated vnto his seruice But now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them more more and to draw vs away from them so torid vs of them as we may encrease from day to day be reformed vnto his righteousnes that he wil in the meane time beare with vs in our infirmities not intreat vs seuerely but pardon vs our faultes vntill he hath clensed vs altogether from them And so let vs all say Almightie c. On Thursday the xvj of Ianuarie 1556 The Cxxx. Sermon which is the first vpon the three and twentith Chapter NOne that is hurte by bursting or that is gelded shall enter into the congregation of the Lorde 2 A Bastard shall not enter into the congregation of the Lorde neither shall the tenth generation of him enter in 3 The Ammonites Moabites shal not enter into y e congregation of the Lord neither shall their tenth generation for euer enter into the cōgregation of the Lord. IT might seme a strāg case y t God in this place shutteth out of his congreegation such as are maymed in their bodies For men can hardly bee perswaded y t this hindereth any to come neare vnto God Nay rather when there in any weakenes in them it maketh them more worthy of pitie and compassion And we are assured on the other side y t God requireth a spiritual purenes maketh no great account of this outward appearance as it is expresly written in the fifteenth Chapter of y e first booke of Samuel that he respecteth not those things which appeare to the eye ward as men do But wee are to note that when God in the old time vnder the law required any outward purenes it was to bring the Iewes more forward to consider that they could not present themselues vnto the temple except they were throughly purified specialy touching their soules The like is meant in that which we see here For wheras God in this place condemneth y e maime which is in the body it is to betoken that they which will serue him desire to
haue such a care among vs as all infections of whoredome may be remoued and wee cleane purged from them For that is the very thing which GOD aimeth at Now indeed it is true that this is a ciuill lawe but yet for all that it belongeth vnto the third commaundement of the second table where it is sayde Thou shalt not commit adulterie Why are the people of GOD forbidden to haue a stewes among them Because fornication is a detestable thing in his â—ight for his will is that wee shoulde bee wholly dedicated vnto him both in our soules and in our bodyes So then whereas God detesteth whoredome what shall we thinke when open stewes are suffered and no punishment or chastisement appointed for adulterers What shall wee thinke thereof but that men in the ende will defie God and perswade themselues that whoredome is nothing Wee see then whereunto God meant to lead vs namely that we should knowe howe profitable a thing it is for vs to thinke on the wretchednesse of some men that is to wit that they fall into so outragious thinges that they forget all honestie of nature and that there would bee nothing but beastlinesse in them except they were withheld by y e hand of God Let this put vs in feare and quicken vs vp to pray God to withdrawe vs from these corruptions whereunto we are ouermuch enclined or rather wholly giuen ouer And let vs yeeld our selues fully vnto him not behaue our selues as horses which are broken loose Let vs take heede of seeking occasions of wickednesse or of graunting vnto our selues leaue of lawlesse libertie to doe wickedly either in adulterie or otherwise and let vs keepe our selues in such purenesse as euery of vs may be ready to frame himselfe vnto the righteousnesse of God and to keepe and maintaine our selues in all innocencie before him Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs to feele them more and more And bicause it hath pleased him to call vs vnto himselfe yea and to declare oftentimes that he is our God and to make vs also to perceiue the power of his helpe not onely touching our bodyes but also touching our soules let vs beseech him that we may be prouoked hereby to yeelde our selues wholly vnto him that all of vs examining our selues more narowly and perceiuing our owne defilements may resort vnto the holines and purenes of our Lord Iesus Christ praying him so to purge vs by his holy spirit that our onely seeking may be to offer our selues vp vnto our God both soule and body and that therewithall wee may learne to liue one with another in all vprightnes and honestie so as it may alwayes serue vs to mortifie our wicked affections and not hinder vs froÌ„ enioying those benefits which he daily bestoweth vpon his Church And that it may please him to impart these things not onely to vs but also to all people and nations of the earth c. On Tewsday the xxviij of Ianuarie 1556. The Cxxxiiij Sermon which is the fifth vpon the three and twentith Chapter 18 Thou shalt neither bring the hire of a whore nor the price of a dogge into the house of the Lord thy God for any vow for both these thinges are alike abhominable before the Lorde thy God 19 Thou shalt not giue vpon vsury to thy brother whether it bee vsury of monie or vsury of vittayles or vsury of any thing which men giue to vsurie 20 Thou mayst giue vpon vsurie to a stranger but thou shalt not giue vpon vsurie to thy brother that the Lorde thy God may blesse thee in al that thou settest thy hand vnto in the Land whither thou goest to possesse it WEe knowe it was not lawfull by the Lawe to make any offering or sacrifice of vncleane things Insomuch that the beastes which GOD had declared to bee vncleane might not bee mingled with the holy offeringes The reason was that GOD meant thereby to holde his people in all purenesse The effect then of all this is that when wee come before GOD whatsoeuer wee offer must be cleane and pure and without any spotte And now Moses addeth that if a man brought the price of a dogge GOD abhorred that likewise for a dogge of himselfe and in his owne nature was an vncleane beast as they say Nowe then if one should say he woulde not offer a dogge bicause it was not lawfull so to doe but that hee might offer the price which hee had receiued for selling of him Moses declareth that this in like manner was reiected of God as an abhominable thing Whoredome of it selfe is a wicked thing and detested of God Now if one thought likewise to bring the price of whoredome to agree with God and to bee cleared of his fault it was an abuse For God will not haue his name which is holy to bee mingled with any such filthines and vncleanes So this place containeth in effect a declaration of the lawe which I tolde you of y t we may not offer any thing vnto God which is not pure and holy Now to the intent men might knowe that God admitteth not any Sophistrie or suttleties as men doe when they fetche their by leapes and beare themselues in hand that they can so countenaunce their wickednesse as it shall not bee condemned before God Moses telleth them that it is nothing woorthe and that they must come to that vprightnesse and soundnesse whereby if a thing bee euill of it selfe then all that euer commeth thereof is likewyse abhominable before God Now then wee see what doctrine wee haue to gather in this place The first poynt is that al the offerings which wee make vnto GOD must bee pure and cleane If this was required in the time of the Lawe wee ought well to practise the same at this day according vnto that which the prophet Malachie sayth Mal. 1.11 For after that GOD had reproued the sacrifices which the Iewes made vnto him because there was much vncleanesse in them hee sayth The time shall come when my name shall bee called vppon through out the whole worlde yea when I shall bee called the great GOD when I shall bee worshipped of all men and when men shall offer vnto me a pure and cleane sacrifice Now because the prophet in that place treateth of the estate of the Christian Church and sheweth that GOD should bee exalted throughout the whole world at the comming of that Redeemer which was promised therefore this appertayneth vnto vs. Not that we must now offer sacrifices of Oxen and Sheepe or of other brute beastes for wee knowe that such shadowes are done away but wee must offer that reasonable sacrifice as saint Paule termeth it in the twelfth to the Romanes Rom. 12.1 which God liketh of that is that euery man dedicate himselfe vnto GOD by becomming newe both in heart and minde Therefore whereas wee see that God
flock and to stay men as much as we caÌ„ from departing from y e same Yea and we knowe how we be commanded not only to nourish theÌ„ which are already begotten the children of god but also to do our indeuor to win theÌ„ which are straungers what wickednes then were it to turne theÌ„ out which are already receiued vnto y e church of God I meane those which in very deede doe shew declare theÌ„selues to be y e children of god For we know y t there is a regard to be had y t al tag â—ag be not receiued into y e church For there are many which seeke after Christ to haue their bodily ease there are many deceiuers and if there be no discretion in receiuing theÌ„ in it were altogether a mocking of god as we haue too many examples in this case Therfore we haue need of wisedom in this behalf Neuertheles if we thorowe a cruelty or wickednes doe diminish the church of god we must render an accouÌ„t therof and y t not as for som smal fault but for so weighty a crime as we see God accounteth it and as the paine which he ordained vnder the law of Moses declareth it to be Yet notwithstanding wee finde many who for their owne profites sake doe in this sort disseuer their neighbors cut theÌ„ off from y e Church of God We see what marchaÌ„dise of soules is made by them which seeke as it seemeth nothing els but to rent y e world and many are not contented to steale their neighbours away but they steale themselues too For al they who for their teÌ„poral transitory profite do turne aside and w tdrawe themselues from y e seruice of God commit they not I beseech you this theft wherof I now speak There is one which belongeth vnto y e body of y e church God hath vouchsafed him y e grace to cal him vnto y e knowledge of his truth what doth he Because y t nowadayes he which is knowen to be a faithful maÌ„ is persecuted in y e world it were better to shrowd himself in a corner thaÌ„ to make a shew countenaÌ„ce of any thing he reasoneth thus w t himself what Shal I take in hand so hard a thing And is there any other likelihood but y t in y e end I shal be put beside my liuing my life O this were too heauy a burdeÌ„ for me to beare Now he beareth himself in hand y t he is so excused And thus meÌ„ steale theÌ„selues away both froÌ„ god from his church They make marchaÌ„dise sale of their own soules as it were for a messe of potage Gen. 25.32 as it is said of Esau that is to say for earthly foode they sel themselues become the bondslaues of satan And so we see y t this lawe is nowadays very ill kept and therefore we ought so much y e more to note the intent meaning of God to the end y t euery man after that god hath vouchsafed him y e grace to gather him into the number of his people may keep himself among them and y e better to maintaine y e libertie which wee haue let vs consider as S. Paul saith howe dearely it hath cost the son of God Rom. 6 17. 1. Cor. 7.23 let vs not enter againe into the bondage of satan and of sin seeing we are freed thence by the bloude of the only sonne of God but let vs walke according vnto that priuiledge which god hath giuen vnto vs and hold fast the possession therof as long as we liue And when euerie of vs shall haue had such a regarde of himselfe let vs doe the like towardes all our brethren that they whom God hath ioyned vnto vs depart not out of his house but let vs so imploy our paines as euery of vs may keepe his estate that none bee diminished that none wander nor go astray And farther let vs be afraid to make marchandise of those soules which haue beene redeemed by our Lord Iesus Christ with so deare a price and let vs not seeke after our owne commoditie in that behalfe as we see howe retchlesly many giue themselues ouer in this point and so they may finde the fatter fare they care not one whit whether they remaine in the Church of God or no. Euen in this citie without seeking any farther we haue examples hereof namely y â— men haue bin sold for redy mony insomuch y t for y e pleasure of a drunkard or I know not of whoÌ„ one hath bin sold as an open marchaÌ„dise to y e same wickednes such leaudnes hath bin seene heere at Geneua But let vs not take this example for a two or three but let vs know y t God ment in this place to giue a general rule and instruction that wee ought asmuch as lieth in vs to seeke and procure y t they which are of the body of the Church may remaine therein euen vnto y e end Ye see in effect what we haue to beare in mind And if the liberty of y e bodies was held so deare of God in y e time of y e lawe let vs at this day make far greater account of y e freedome which our soules haue obtained by the bloud of our Lord Iesus Christ. Let vs come now vnto y e second law which is meÌ„tioned in this place It is said That men shal diligeÌ„tly iudge of the leprosie and take heede thereof obseruing all the things which were commanded in the lawe that the priests of the stock of Leuie shal be Iudges that the people shall stand to the iudgement which they shal giue which they shall giue I say not as they lust themselues but as God had made a declaratioÌ„ thereof as we may see in Leuiticus from y e thirteenth chapter to y e fifteenth where it is fully treted of Moses in this place speaketh of it as by y e way and saith that they shal keepe al y t order And for more ample confirmatioÌ„ he addeth Remember what GOD did vnto Marie by the way when ye came out of Egypt For because Marie Aaron murmured against their brother Moses for his wiues sake who was an Aethiopian Numb 12. they bare themselues in hand that they ought to bee aduanced in as high a degree as hee in somuch that Mary became so arrogant presumptuous that shee would needs be a Prophetise in equall degree with Moses But God punisheth her for such presumption Aaron is born withal although he had in like sort deserued to be chastised Mary therfore was striken with the leprosie and was shut vp by y e space of seuendayes And there she had bin like a rotten carrion all her life long but that Moses prayed for her her sin was pardoned Neuerthelesse he addeth there If her father had spit in her face she ought to haue hiddeÌ„ her self for hauing offended him therefore she must depart
commaundeth vs. Let vs therefore note wel that although it be sayde in this place that the Iudges shall beare the plainetifes and iudge their cause yet is it not lawefull for any man to accuse his neighbour if he doe it thorough enmitie and euill will And this letteth not but that we ought alwayes to be patient for those iniuries which men doe vnto vs. For what doeth patience impose Not that wee shoulde not onely not bee set vppon reuenge but also that wee should seeke to doe them good which persecute vs and that we should pray for them which curse vs. This is the thing which we are commaunded and therefore let vs followe it and then it shall be lawefull for vs to flee for refuge vnto them which are armed with authoritie to maintaine the good and to punish the wicked and to represse all wrongful and outragious dealings we may then I say haue our recourse vnto them Nowe it followeth That the wicked man shal be condemned according to his desert There is here no mention of such offences as were to be punished by death For if there were murder committed or adulterie or such like thinges they were punished by death We haue seene howe God commaunded that all such kindes of wickednesse should be vtterly rooted out but here he speaketh but of such iniuries as deserue some other chastisement And that is the cause why it is sayde That the malefactour shall be punished according to his desert yet so that he shall not haue aboue fortie stripes For they vsed a whippe made of an oxe hide to chastise them which dealt wrongfully and outragiously with their neighbour alwayes prouided that the offence deserued not death It is sayde That they shall no◠passe the number of fortie stripes And why To the intent that the man shoulde not be mangled or disfigured in his body but remaine whole and sounde Ye see then in effect what is heere declared to wit first that the sentence must not be giuen in vaine and secondly that some moderation must be vsed so as the rigour be not excessiue First I say the sentence must not be in vaine but it must be put in execution For sometimes yee shall see Iudges make a countenaunce of thundring at a man howebeit that shal be but for some policie When they are minded to let an offender escape they will condemne him to doubble and trebble punishment What say they This wicked fellowe is not worthy to liue A man would maruaile to heare them but when the thing should be put in execution it falleth out to a mockerie But our Lorde sheweth that they may not dally so with him and that seeing the magistrates beare not the sworde in vaine nor are armed with authoritie in way of dallyaunce they must vse their power and when they haue pronounced sentence they must afterwardes doe Iustice in executing of it And that is the very cause why they are called the soules of the Lawe For a lawe without magistrates is as a bodie which hath neither sense nor mouing And when the bodie is idle and stirreth not it is a signe that the soule is altogether blockish And therefore when there are good lawes and some outwarde forme of Iustice and yet for all that there is no execution thereof Insomuch that it shal be sayde Thus it must be and yet the Statutes shal be disobeyed yea and sentence shal be giuen and yet slippe away vnexecuted Surely it is a token of too grosse blockishnesse in those which shold giue strength to y e law y t it might not be vnprofitable That thē is y ◠thing which God declareth in the first place For speaking of the executing of sentence hee sayeth Lette the iust be declared for such a one and lette him which hath doone wrong bee condemned lette him bee punished according to his deserts Nowe heereby he giueth vs to vnderstand that we must not lette any such faultes scape as ought to be punished neither behoueth it vs alonely to shewe our zeale in punishing of greate enormities but also to consider that smaller faultes drawe on the greater when they are let alone as buried God therefore pronounceth expressely that the malefactour shall be punished And when Not onely when hee hath offended so grieuously that his fault is vnpardonable but if the fault be litle he will haue the punishment and correction aunswerable thereunto hee will not haue men to say O it is a small fault lette it passe Well the matter is not great he may escape the better cheape No howe small soeuer his offence be hee will haue him smart for it and be an example vnto others Let vs therefore weigh this worde well yea let vs weigh it so much the better because wee see that the practise noweadayes runneth cleane contrarie for men seeke nothing else but to lessen their faultes In deede a man shall not bee altogither excused when he hath offended but yet neuerthelesse hee which doeth the wrong shall finde alwayes some aduocate to pleade for him yea euen without bearing the name of it He ought to be as a Iudge in the case and yet he will so mitigate the faulte as it shall not be punishable faire gloses shall still be founde to colour the matter withall O sir will one say There is such a circumstaunce there is this and that to be considered in the case so the tenth part of mens faults shal not bee punished For why They bee not found so grieuous and hainous as they be in deede No but yet for al y t if the fault bee small God will haue the chastisement answearable thereunto and if it be greate he wil haue the punishment the more seuere and greeuous Thus yee see in effect what wee haue to beare in minde Nowe whereas GOD speaketh thus vnto earthly Iudges let vs knowe that for his parte he might well punish vs by his iustice and that not for petie faultes but for notorious transgressions Who is so iust and innocent among vs that he findeth not himselfe faultie before God yea and that in many offences Moreouer how many faults do we commit through vnaduisednesse when we thinke not on them And therefore if God vsed not great mercie towardes vs he should lift vp his hand against vs and drowne vs in the pitte of destruction euerie minute of an houre So then whereas wee liue still and are preserued lette vs acknowledge that it is thorough the infinite goodnesse of our God For if as touching earthly Iustice hee commandeth the least faultes to be punished he might himselfe by greater reason lay his hande vpon vs euen to roote vs out of the earth especially considering the infinite number of faultes whereof we be guiltie before him And if it be alleadged Well then seeing God is so mercifull ought not men also to be mercifull and so to followe him it is easily aunswered That GOD hath this libertie to forgiue whome hee will besides this
pit then God exalted him in spite of men Thus yee see howe God succoureth his seruauntes after a wonderfull fashion If wee looke vpon our state as it appeareth to the viewe of men we may seeme as it were reiected death seemeth to threaten vs and we seeme to be beseeged with it on al sides it seemeth that we should be ouerwhelmed euery minute of an houre that we should be eaten vp quyte cleane Lo at what point wee be But God who hath sanctified vs doeth as it were broode vs vnder the shadow of his wings if we put our trust in him flee to him for refuge will shew that his blessing of vs is not in vaine but that he hath so separated vs y t though all the earth were moued that we were afflicted as wel as the wicked wrapped with them in the same curse yet notwithstanding hee will maintaine vs by his grace euen in the middes of death always find meanes to draw vs out to saluation That is the thing which wee haue to marke in that Ioseph is called a Nazarite amōg his brethren So that if we haue any aduantage or priuilege if we be exempted from any perill if we be enriched w t any goods be it of body or of soule all those things proceed of Gods sanctifying choosing of vs to himself we ought to yeld y e praise therof to his only free goodnes And to the intent these things may be taken to be y e more certaine it is said that they shal light vpon the head of Ioseph Moses then declareth that these things are not a sound which vanisheth in the aire but y t God wil giue effect to his word so as his blessing shal be poured out vpon the linage of Ioseph For thereby he assureth vs as if he should say No I speake nowe in the name of God let no man think that I gesse at aduenture concerning things to come for God will performe al things vpon Iosephs head y t is to say either vpon Iosephs own person or else vpon his children For here the case concerneth those y t come of his race God therefore wil shewe by y e effect how it is he y t hath spoken by my mouth how it is he y t hath declared y e things which he had concluded in his own counsaile afore Now in the ende he doeth also compare his beautie to a yong Bull an Vnicorne to shewe that he shal not onely haue abundantly wherewith to liue but also that he shall haue strength to withstand his foes be preserued For wee know we haue neede of two things the one is that we desire God to blesse vs to giue vs sustenance againe that wee may bee defended from our enemies which assayle vs. Both these things are here comprised in the linage of Ioseph For it is sayd that God will blesse him in his lande so as it shal bee verie fruitfull and also that he will giue him strength whereby hee shall haue the vpper hande of his enemies yea and driue them away to th◠vttermost borders of the world For a conclusion Moses addeth that there shal be ten thousands of Ephraim thousands of Manasses His meaning is that these two trybes shall come to be headhouses For by this worde thousands the Hebrues are wont to betokē as it were Bayliwikes Prouostships like as when it is said Mich. 5.2 And thou Bethleem in the land of Ephrata art of the least among the thousands of Iuda that is to say if a man consider thy Prouostships and Bayliwikes thou art the least of all but yet shall the redeemer come of thee I alledge this text to shewe what this worde thousand importeth Now then when Moses speaketh here of thousandes he meaneth briefely that Ephraim who was one of Iosephs children shoulde make a headhouse or trybe so as he shuld haue his state of gouernement officers by himself and also that Manasses who was another of Iosephs sonnes shoulde likewise haue his order and state of gouernement with vnderofficers as wel as Iuda Beniamin Isachar the rest of y e other trybes had Let that serue for one poynt But by the way it is sayd the thousands of Ephraim the thousands of Manasses Here he maketh Ephraim tenfold greater than his brother yet was Manasses in verie deede the elder sonne of Ioseph Gen. 48.19 but at such time as their grandfather Iacob blessed them he declared that Ephraim should be greter than his brother Manasses Thus was the order of nature quyte changed in that God gaue the birthright of the firstbegotten to the yonger sonne to shewe y t we bring not any thing of our own vnto god but y t we receiue al things of his mere goodnes y t he disposeth of vs at his pleasure without being boūd therunto And this hath God shewed by a figure in y e persons of Manasses Ephraim For it lay not in Iacobs power to make Ephraim greater than Manasses the matter concerued not y e inheriting of y e countrey only but also the hauing of a Trybe And y e same is called a special gift of God Although riches also do come of him yet wil he haue mē to acknowledge y t to haue issue is a peculiar gift which cannot be gottē by cunning nor by any other meane The scripture then in speaking so doth wel shew that it lyeth not in the power of any creature to say This man shall growe into a great people as Iacob said yet he could not then discerne them asunder by outward sight For he was blinde for age Gen 48.10.13 And when Ioseph came brought him his two children he did set Manasses the elder to his right hand Ephraim to his left to the end that Iacob in blessing them as the fashion and ceremonie then was should lay his right hand vpon Manasses his left vppon Ephraim But Iacob putting his hand sacrosse did lay his right hand vpon the yonger his left hand vpon the elder Whereat Ioseph sayd Sir ye mistake them No no sayd Iacob let mee alone I do it not through ignorance for he that is the inferior by nature must be the greater God hath so ordeined it Behold here a silie blind soule an old man such a one as seemeth to dote for age he speaketh of things vnknowen yet for all that hee dealeth in that behalfe as if hee were God sitting in his seat And in very deede as I haue told you afore He was Gods deputie and spake by his authoritie So then to confirme the prophesies which had bin vttered by the mouth of Iacob Moses sayeth these bee the ten thousands of Ephraim Although he be the yonger brother yet shall he exceede his elder brother in number of people in al other things and according hereunto in the end there was such preheminence giuen to that trybe that the other
in the middes of vs reade the place 289. a all b 10.20 Slander To Slander our neighbours is to beare false witnesse against them 235. b 60. 237. a 10. c. That by great reason they are to be punished that bring a Slander vpon any bodie and why 783. a 30.40 and howe Gods lawe prouided in that case ib. 60. b 20. 786. all It is not lawful for a stranger to Slander one in respect of chastitie which is founde innocent 785. b 20.30 Lawes for a husbande to be punished if he Slander his wife 785. b 30.40 Looke Backbite and Report Slaue Reasons why a Slaue deserued more wages than an hiered man 594. a 10.20 Looke Bondmen Slaues Of those that were called Slaues among the Iewes and other heatheÌ„ nations 587. a 60. b 10. Looke Bondseruantes Sleepe Of bodilie Sleepe the comfort comming thereby and what doctrine dependeth thereupon Read page 490. b 10 Smite A curse vpon him that doth Smite his neighbour secretly what doctrine we haue to gather thereof 934. b 10.20.30.935 a b 50.60.936 a 10. c. What it is to Smite the soule of guiltles bloud and who offende in that case 936. a 60. b all Smooth It is God to whom wee must pray to make vs able to Smooth our heartes 423. a 10 What are the chizzels and hammers which wee must vse to Smooth and plaine our heartes withall 423. a 10 The meaning of these wordes Make the two tables Smooth c. 422. a b all 423. a b all Snares The summe of the doctrine that wee haue to gather vppon the saying of Moses where hee speaketh of the Snares that are layde for vs. 522. a 30 Of the Snares that the Chananits were fallen into with a paraphrase vppon the summe of that text 521. b 10.20 The onely meane whereby wee must withstande the Snares of Satan 530. a 30.529 b 50.60 Howe we cast our selues into the Snares that Satan hath laid for vs. 522. b 20 30 Notable doctrine vppon these wordes Beware thou fall not into the Snares after them 521. a 50.60 c. Sobernesse What kinde of Sobernes Paul requireth at our handes 227. b 20.30 Sobernesse and temperance in meares drinkes coÌ„manded to the Iewes why and that the same pertaineth also vnto vs. 556. al. Vprightnes and Sobernesse are thinges inseparable 224. b 20.30 Sodome The fruites of Sodome and Gomor what they were 1153. all Looke Armes Souldier How euerie true Christian ought to bethinke himselfe 722. a 60. b 10 Souldiers Notable doctrine for Souldiers that be Christianlie minded 720. all 721. a 10.20.30.811 b all 812. a 10 Two causes why weakhearted Souldiers were thought vnworthie to be in the host of God 720. a all The marke whereby Christians may be knowen to be Christes Soldiers 721. b 10.20 Looke Lawe of Armes Song Three thinges to be noted in the conclusion of Moseses Song 1171. a 50.60 b all It was no pleasant thing to the Iewes to heare the contentes of Moseses Song and why 1172. a 30 What is to be learned where it is sayde that the Iewes gaue hearing to Moseses Song euen to the very end 1102 b all What wee haue to gather by these wordes where is it saide that Moseses Song shall serue for a witnesse to the Iewes reade the whole 176. sermon and page 1095. b 10 Songs Wanton Songes serue to impeach and corrupt good manners 343. b 40 Sonne In what case the â—ldest Sonne may bee dispossessed of his birthright as for example 752 b 40.50.60 How Christ is saide to be the Sonne of God how Angels are Gods sons 647. b 60 The punishment of a stubborne and disobedient Sonne openly executed by Gods lawe 756. b all The follie of parentes noted in bestowing all they haue vppon their eldest Sonne 752. all Sorcerie Sorcerie hath borne sway in all ages and in all nations 670. a 20.30 Sorceries Whereof Sorceries come and what a foule sinne the same is 670. a 10 Sorcerers Of Sorcerers and what we ought to do when we heare of them 670. a 10 Sorrowe Of Sorrowe for sinnes and that such sorrowe pleaseth God 612. a 40.614 a 10.1179 b 30 Of measure to be obserued and kept in Sorrowe 1242. b all Looke Moorning and Weeping Soothsaiers Of Soothsaiers and whether it be possible for them to foretell of thinges 669. b 40.50.60 Soule Howe the Iewes vnderstoode these wordes Thou shalt loue God with all thy Soule 272. b 10 The excellent giftes or endowmentes of the Soule recorded 274. b 20.30 In how many sundrie senses this word Soule is taken 272. b 60. 273. a 10 Of the powers of the Soule and howe they are peruerted 1015. b 10 We resemble God not in outwarde lineamentes of bodie but in Soule Reade the place 135. a 50 Notable doctrine vpoÌ„ this point Take heede to thy selfe and keepe thy Soule 124. b 20.30.40.50.60.134 b 10.20 That the worde Soule betokeneth the life and why 936. a 50.60 Soules Why God commandeth vs to keepe our Soules cleane 492. b 60 4â—3 a 10 The foode and nourishment of our Soules what it is 355. a 20.30.299 a â—0 a 83. a. 10 Howe God would deale with vs if wee were founde in our Soules 360. b 20 From our Soules proceede all the occasions of sinning 970. b 20.30 A comparison betweene God and our Soules 135. a 50 60. b 10 The cause why wee must take heede to our selues and our Soules 125. a 20 The heathen imagined that the Soules of the vnburied wandered vppe and downe and what they did in that case 762. b 10.20 Against the vsurping of dominion and souereigntie ouer mens Soules 945. a 50.60 b 10.118 all No shape can be made of our Soules much lesse of God 135. â— 50. â— 10 Sowe The meaning of these wordes that men breake vp their layes and Sowe not among bushes 222. a 10.20 Looke Seedes Speake Why God doth Speake of one thing oftentimes 621. a 10 Howe terribly God doth Speake vnto vs in the lawe and howe kindly in the gospel 254. b 50.60 255. a 10.20 30.256 b all 946. b 20.30 Notable doctrine vpon these wordes God did Speake loude and shril 248. a 40.50.60 b 10.20.30.40 What we are to learne by these wordes God did Speake once and I haue heard him c. 250. a 30.40 The contempt of men noted when God doth Speake vnto them 1081. b 20.30.40.50.60 What wee must doe whensoeuer wee Speake of the name of God 286. b 30 We must Speake of God with all reuerence specially when his workes come in talke Reade howe 198. b 40.50 In what sort God Speaketh vnto vs and by whom 179. a 30.254 b 50.60.468 b 15.115 b 30 In what case men must be when God Speaketh vnto them 131. b 50.126 a 30.40.186 a 40.50.126 b 10 Howe it may be saide that God Spake face to face seeing men cannot coÌ„prehende his infinite glorie 182. b 40.183 b 10.20 When a
is it nowe with vs For wee haue enemies which are much stronger and stouter in comparison of vs than had the Israeltes when they were to enter into the land of Chanaan It should seeme that they might eate vs vp at one bit as they say Wee see what treasons and conspiracies they make wee see that the more gratious and fauourable God sheweth himselfe to vs the more doe wee seeme to take pleasure in grieuing him and in reiecting of his grace And therefore let vs looke to it that wee minde well this doctrine if wee will haue God to giue vs victorie against Satan and all his assaultes And besides this when wee haue concluded that God will strengthen vs against all temptations let vs not doubt but that he hath a care of vs also for this transitorie life 1. Tim. 4. â— And if men goe about to roote vs out let vs put our selues to his protection and let vs looke to bee preserued and defended by him and no doubt but that if hee reached out his mightie arme in olde time to succour the people of Israel his power is not abated nor his goodnesse diminished to doe the like for vs at this day Thus ye see howe wee shall bee safe both in life and death and as well in body as in soule if our Lorde bee readie to succour vs. But without that wee must needes bee worse than forlorne Wherefore let vs looke that wee profite our selues by this doctrine by putting away all pride and foolish presumption so as wee rest wholy vppon God and learne to exercise our selues in his promises earely and late and to renew the rememberance of them to the end that by that meane wee may bee armed against all temptations Let not the diuell finde vs vnprouided when he commeth to assaile vs but let vs haue wherewith to resist him And that we may so Eph. 6 1â— 1. Peâ—â— let vs take to vs Gods worde for when we bee armed with that wee bee well ynough fenced to beate back Satan and al y t euer he can practice against vs. And therefore it behoueth vs to be so much the more watchfull that we may giue eare to this doctrine Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs so to feele them as wee may bee vtterly cast downe by them at leastwise to mislike of them and to forsake them so as our whole seeking maye bee to frame our selues altogether to the righteousnesse of our God and to proceede more more in his feare and obedience vntil he haue ioyned vs fully and perfectly to himselfe beseeching him to beare with vs in the meane while and that forasmuch as it is his will that wee should bee in continuall warre in this worlde he vouchsafe to strengthen vs with his power vntill he haue taken vs vp into his heauenly rest to make vs enioye the glorious immortalitie that hee hath promised vs. That it may please him to graunt this grace not onely to vs but also to all people c. On Wednesday the viij of May. 1555. The xvj Sermon which is the second vpon the third Chapter 12 The same time wee tooke possession of the land From Aroer which is vpon the Riuer Arnon And I gaue one halfe of mount Galaad with the Cities thereof to the Rubenites and Gadites 13 And the rest of Galaad and all Basan which was of the kingdome of Og I gaue to the halfe tribe of Manasses that is to wit all the Countrie of Argob and all Basan which is called the land of the Giantes 14 Iair the sonne of Manasses tooke all the Countrie of Argob vnto the borders of Gessuri and Machati and called them after his owne name that is to wit Basan Hauoth Iair vnto this day 15 And vnto Machir I gaue Galaad 16 And vnto the Rubenites and Gadites I gaue from Galaad vnto the riuer Arnon the middes of the riuer and the end and vnto the riuer Iabocke which is the border of the children of Ammon 17 And the plaine and the Iordan and the borders thereof from Kenereth to the sea of the wildernesse that is to wit the salt Sea vnder Asdodphasga towardes the East 18 And the same time I commaunded you saying the Lorde your God hath giuen you this land to possesse All you that are strong men goe armed before your brethren the children of Israel 19 But your wiues your children and your cattell I know ye haue much cattell shall tarie in your Cities which I haue giuen you 20 Vntill the Lord haue giuen rest to your brethren as well as to you and that they likewise possesse the land which the Lorde your God giueth them beyonde Iordan Then shall yee returne euerye man to his possession which I haue giuen you 21 And the same time I commaunded Iosua saying Thine eyes haue seene all that the Lord your God hath done to these two Kings So will the Lord doe to all the kingdomes through which thou shalt passe 22 Feare them not for the Lord is your God it is he that fighteth for you HEre Moses continueth still his matter to shewe the people of Israel the great good that God had done them beyond their hope For as I haue declared heretofore the kingdomes of Basan and Hesebon were as an ouerplus besides that which had bene promised to the fathers of olde time God then shewed himselfe more liberall than he had promised to bee in that behalfe Therefore it became the people to haue signified Gods grace according as Moseses intent also was Furthermore to the intent the people should not thinke that they had gotten and conquered that Countrie by their owne power and strength it is tolde them howe it was of necessitie that God guided them considering that their enemies were much stronger than they in respect whereof here is mention made of their stature and the land is named y e land of Giants to put the people in remembraÌ„ce and to make them consider y t they could not haue compassed those things vnlesse God had gouerned them And so the whole matter is to be referred to this ende that the people should knowe Gods goodnesse in deliuering them from the thraldome of Egypt not onely in that he had giuen them the land which he had promised them for their inheritance but also had added more than they looked for that is to wit y e two kingdomes that were beyond Iordan And nowe herewithall Moses saieth That hee gaue that Countrey to the Children of Ruben and to the children of Gad that is to say to their Tribes and to the halfe Tribe of Manasses Not that Moses offered them that Countrie in partition but they did sue for it as is written more plainely in the two and thirtie Chapter of Numeri In so much as it is saide there that Moses was angrie when he sawe them so hastie to bee aforehand for
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
prepared a better inheritance for vs than this transitorie life when we see al these things must it not needes be that wee bee worse than blockish if we be not rauished with earnest affection to worship our God and to vowe and dedicate our selues wholly to him Yes but besides this wee must bethinke vs of all the good turnes which God hath done vs as well in general as in particular and then must we confesse with Dauid Lord when I thinke vpon thy benefites behold my wit is plundged as it were into a bottomlesse pit Psa. 40. â— yea they be moe in nomber thaÌ„ the haires of my head as it is said in the fortith Psalme Againe when wee haue acknowledged how much we be beholden to our God generally let vs also consider the benefites that euerie of vs haue receiued at Gods hand particularly And whereas it was saide to the people of Israel in olde time I brought thee out of the land of Egypt let vs consider whence our Lorde deliuered vs when he vouchsafed to admit vs into his household and Church Rom. â— 1 Eph. 2 3â— 1. Co. 1â— â— Act. 26. â—â— 2. Tim. â— â— For we be Adams childreÌ„ by nature cursed heires of death altogither sinnefull and consequently must needes be lothsome to our God Let men like of themselues and glorie of themselues as much as they list yet not withstanding this is their pedegree this is al their nobilitie namely y t they bee Satans bondslaues that they haue a sinke of sinne and corruption in them Eph. 2.11 4.18 and that they haue nothing but Gods wrath and curse hanging ouer their heads and to bee short that being banished from the kingdome of heauen they be deliuered vp to all mischiefe and woe But our Lord hath deliuered vs from these things by the hand of his sonne he hath not sent vs a Moses as he did to the people of olde time Rom. â— â—â— nay he hath not spared his onely sonne but hath deliuered him to death for vs. Seeing then that we be rauÌ„somed with so deare and inestimable a price 1. Pet. â—â—â— as is the holy bloud of the sonne of God ought wee not to giue our selues wholly vnto him Furthermore if Egypt were termed a house of bondage I praye you what is it when y e diuell holdeth vs in his bondes and vnder his tyrannie so as we haue no meanes to scape death but are shut out from all hope of saluation and God is vtterly against vs Seeing wee bee deliuered from all these things is it not a much more excellent deliuerance than that which Moses here speaketh of Yes and therefore whereas it was saide to the people of olde time thy GOD hath brought thee out of the lande of Egypt nowe it is sayde that we be not our owne as saieth Saint Paul in the fourteenth to the Romanes Ro. 14. â—â— 1. Cor. â—â— 24. and also in the seuenth of the first Epistle to the Corinthians Wee bee not our owne the faithfull must not take leaue to doe what they list nor to liue euerie man after his owne liking And why Bicause our Lorde Iesus Christ dyed and is risen againe to raigne both ouer quicke and dead Then is it good reason that Iesus Christ shoulde bee Lord of life and death seeing he spared not himselfe when our redemption saluation were to be wrought And moreouer besides that the sonne of God hath offered vp himselfe for redemption let vs vnderstand that he maketh vs partakers of that benefite at this day Eph. 1 1â— Eph. 1. â—â— by meanes of the Gospell For hee gathereth vs to him to the intent wee should bee of his flocke True it is that hee is the Lambe without spot which wypeth awaye the sinnes of the world Iohn 1.29 2. Tim. 1.9.10 Rom. 5.10 and 2. Cor. 5.19 and that he hath offered himselfe vp to reconcile men vnto God But yet for all that wee see a great nomber of people that are let alone against whome the gate is shut and GOD doeth not graunt them the grace to bee inlightened by faith as wee bee And therefore let vs marke well that seeing the Gospell is preached vnto vs and wee haue there a warrant that the sonne of God will make the redemption auailable in vs which he hath once wrought and cause vs to inioye the benefite thereof wee must learne that our thankelesnesse will bee the shamefuller if wee doe not our indeuour to giue our selues to our God who hath bounde vs to himselfe after that sorte If the vnbeleeuers play the loose Coltes and ouershoote themselues in their superstitions and in wantonnesse of life well it is bicause they haue no bridle he hath not reyned them backe as he doeth his housholde folke Wee see the horrible confusion that is in Poperie but yet there is not any doctrine to plucke men backe to God nay rather that doctrine which is there doeth drawe them quite and cleane from him And we see that the diuell hath gotteÌ„ such footing there that all is full of trumperie and illusions and the liuing God is quite forsaken And so ye see that there is a horrible confusion But as for our part seeing that God draweth vs to himselfe is it not a straiter bond to make vs to linke in throughly with him and to holde ourselues vnder obedience of the doctrine that is set foorth to vs in his name Yes and therefore let vs learne to sticke so to our God as wee may renounce all that euer wee can imagine of our owne head and let vs consider that it is not for vs to swarue one way or other any more or to be tossed too and fro in any wise assuring our selues that there is but onely one God who will possesse vs yea and possesse vs in such wise as his honour bee not taken from him and bestowed vppon creatures and that he watcheth ouer vs to the end wee should knowe that it is onely he on whom wee ought to call Psal. 11 6.9 and to whose grace we ought to repaire for succour And finally forasmuch as it is his will to haue and accept vs to bee of his houshold let vs walke as in his presence and in his sight and that in such wise as wee worshippe him as our onely God not onely with Ceremonies and outward protestation but also in our hearts as they that knowe that his seruice is spirituall and to be short let him possesse both our bodies and our soules that he may bee throughly glorified in all respectes Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them better that it may leade vs to true repentance to be mortified more and more so as our wicked lustes may be cut off and we bee wholy giuen to feare and honour him that forasmuch as wee can not serue him throughly as he deserueth so long
specially wheÌ„ his word is preached as is said by the Prophet Esay Esa. 66.2.5 For so shall wee shewe not onely in wordes but also in deede that wee be true beleeuers and God also will auowe vs for his people and in the end gather vs into the heritage of the kingdome of heauen Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him not to impute those vnto vs which we haue committed heretofore but that it may please him so to reforme vs to himselfe as our whole seeking may bee to honour him and to giue our selues to his seruice y t he may dwell among vs and our Lorde Iesus raigne ouer vs both by his holy spirit and by his woord And so let vs all say Almighty God heauenly father c. On Thursday the xx of Iune 1555. The xxxiiij Sermon which is the fifth vpon the fifth Chapter 12 Keepe the day of rest to hallowe it as the Lord thy God hath commaunded thee 13 Sixe dayes shalt thou labour and doe all thy businesses 14 But the seuenth day is the rest of the Lorde thy God Thou shalt not doe any worke therein AFter that he had spoken of the pure worshipping and seruing of GOD to the glorifying of his name without taking of it either in othes or in other thinges otherwise than in way of honour nowe mention is made of Gods seruice accordingly as he hath required it in his lawe and of the order which he hath set downe for the faithfull to exercise themselues in As for example the Sabaoth or day of rest was a figure partly to shewe that men could not serue God duetifully but by mortifying all that euer is of our owne nature and by dedicating themselues therewithall in such sort vnto him as they may bee as it were quite separated from the world Secondly the day of rest was a Ceremonie to bring the people togither that they might heare the Lawe and call vppon the name of GOD and offer the sacrifices and all other thinges that concerne the spirituall gouernment Thus then wee see nowe after what sorte the Sabaoth day was spoken of but yet would it not be well vnderstoode without distinction and without laying forth of the said two partes by peece meale Therefore we haue to note that the Sabaoth or day of rest was a shadow vnder the Law till the comming of our Lord Iesus Christ to doe meÌ„ to vnderstand that God requireth that they should vtterly ceasse from their owne workes and that is it which I meant in one word when I said y t we must mortifie all that euer is of our own nature if wee will conforme our selues to our God And that it is so Saint Paule declareth and besides that wee haue recordes ynow thereof in the newe Testament But it shall suffice to haue alledged that which is most apparant namely to the Colossians Col. 2.17 where it is saide that wee haue the substance and the body of the thinges that were vnder the Lawe wee haue it sayeth he in Iesus Christ. And therefore it was requisite for the fathers of old time to bee trained in this hope as well by the day of rest as by some other Ceremonies But nowe that the thing it selfe is giuen vnto vs wee must no more stay vppon the shadowes In deede the lawe is not so abolished but that we ought to holde still the substance and trueth of it Matt. 5.18 Eph. 2.15 Col. 2.14.17 but yet is the shadowe of it done away by the comming of our Lord Iesus Christ If it bee demaunded how the fathers of olde time knewe that Moses hath giuen vs vnderstanding thereof as is shewed sufficiently in the Booke of Exodus Exod. â—â— 17. For God hauing set foorth his Lawe in the twentieth of Exodus which hee vttered vnto Moses telleth him to what ende it tended saying that he had ordeyned the Sabaoth daye to bee as a warrant of the sanctifying of the people of Israel vnto him It is sayeth he a badge of my holynesse which I haue ordayned among you Now when as the scripture speaketh to vs of being made holy vnto GOD it is to separate vs from all thinges that are contrarie to his seruice But where is such purenesse to bee founde Wee bee in the worlde and wee knowe that in the worlde there is nothing but vtter frowardnesse and naughtinesse as sayeth Saint Iohn in his Canonicall Epistle 1. Ioh. â—â—â— But men neede not to goe out of themselues to haue battell against God and his righteousnesse for all our senses and all our affections sayeth Saint Paule in the eyght to the Romanes are enemies vnto God Rom. â—â—â— When men giue heede to their owne thoughts desires likings and lustes they make open warre against God Wee knowe howe it is tolde vs in the sixth of Genesis that all that euer man can imagine is alwayes euill Gen. â— â— and that all that euer man deuiseth in himselfe and hath of his owne store is vtterly vntowarde and corrupt afore God So then wee see well that wee cannot bee sanctifyed to our God that is to say wee cannot serue him vndefyledly except wee bee separated from the defylings that are contrarie to him and that the thinges which are of our owne nature bee abolished Nowe it was requisite that all these thinges should bee figured to the auncient fathers bicause Iesus Christ was not yet fully reuealed vnto them But wee in these dayes haue the full accomplishment and performance of all thinges in Iesus Christ. And for proofe thereof Roâ— â—â— Saint Paule saieth that the olde man is crucified with him Whereas Saint Paul speakes after that sort of the olde man he meaneth the things that we haue from Adam all which must be rypened and done away Not as touching the substance of our bodie or of our soule but as touching y e naughtines that is in vs. The blindnes that maketh vs to go astray and the wicked lustes likings which are vtterly disobedient to Gods rightuousnesse must be beaten downe bicause they be drawen froÌ„ Adam And how is that done Not by our owne power or policie but by our Lorde Iesus Christ 1. Cor. â— who by dying for vs Rom. â—â— to wipe away our sinnes y t they might no more bee imputed vnto vs hath also purchased vs this prerogatiue y t by y e power of his holy spirit we be able to forsake the world our selues so as our fleshly affectioÌ„s shall not ouermaister vs. And although we be ful of disobedience yet shall Gods spirit ouerrule vs to hold them downe to keep theÌ„ in awe And therefore it is sayd y t wee be risen againe with him Col. 2.12 as S. Paul declareth lykewise in y e forealledged text to y e Colossians But this was not yet manifested vnder y e Law Therfore it was requisit y t the fathers which liued at
husband but also to the liuing God For it is he to whom she bindeth her selfe like as he hath ordeined wedlock and is the author thereof so will hee haue a care for the maintaining therof Therfore wheÌ„ we heare the word Aduowtrie we ought to lothe it as an expresse defying of God by wilfull breaking of the holy bond which he hath set in mariage like mad beastes And hereby we see in what estimation he hath honestie Why so When hee will haue vs sober chaste and modest he sayth If ye be not honest and well stayed yee bee no better than Aduowterers That is to say whatsoeuer excuse ye pretend before men and make ye your faults neuer so small and light I hate ye for yee stinke your whole life is infected in my sight We see theÌ„ as I sayde afore that here is a strait commaundement to keepe our selues honest chaste And hereby it appeareth how fond their excuse is which say they do no man wrong wheÌ„ they be full of disorder and vnrulinesse For our Lord knoweth well enough to what end he vsed such speach It was not for y t he was toungtied wist not how to vtter things in order but because he intended to shew that if men made but a smal matter of wantonnesse and vnchastitie there is another balance for theÌ„ to be tryed by namely that he condemneth accurseth all those for aduouterers which behaue theÌ„selues vnhonestly or vnchastely Therefore we haue so much the more neede to wey well y e words y t are set downe here where he sayth Thou shalt not be an Aduowterer But yet herewithall we must follow the degrees y t are conteined vnder this coÌ„mandement First as I sayd afore let vs vnderstand y t God will haue wedlocke to be kept holy For as our persons liues are deere vnto him so will hee haue y t faith and troth that is plighted betweene man wife to be mainteined in their price and estimation that so holy a thing as mariage be not giuen vp to shame reproch This ought to bring to passe that no man should looke vpon his neighbors wise with vnchaste eye And why For God hath matched her to a husband already he wil haue her husband to shadow her â—en 20.16 And wheÌ„ we thinke any euill or feele any vnhonest lust he will haue vs to shun it for feare of that which is tolde vs namely that God himselfe taketh vengeance of them that breake the holy fellowship which was knit in his name â—rou 2.17 In lyke case is it with women in respect of their husbandes so as a wife may not yeelde to wicked lustes when she beholdeth a maryed man Why so For God hath assigned her her make If we wil not make warre against our maker we must liue euery one in his own house w t such match as he hath y t order must be mainteined w tout breach because god is y t author of it That is one principal point But besides this we must alwayes come back to the nature of God remember that he is not an earthly lawemaker which forbiddeth but only the outward deede and in the meane while letteth the lewd affections alone 1. Sam. 16.7 for God will admit no eyeseruice neither is he lyke to vs. Men are contented if they perceiue no fault but God who searcheth mens heartes Ier. 5.3 respecteth the trueth as it is sayd in Ieremie Therefore hee in his lawe meant not to restreine our bodyes only but also had a speciall regarde to our soules So then let vs marke that God not onely forbiddeth the act so as wedlocke be not broken by any actuall deede but also hee forbiddeth all wicked lustes and lykinges And therefore doth our Lord Iesus Chist say Matt. 5.28 that he which looketh vpon another mans wife with a wicked eye is an Aduowter already before God Though he cannot be blamed by the lawes of men nor punished as an aduowterer yet is hee condemned already before God as hauing transgressed this commaundement Therefore when we heare this word Aduowtrie which is so greatly condeÌ„ned let vs learne not onely to absteine from all whoredome as touching the actuall deede but also to keepe our thoughts and conceits chaste so as we be vndefiled both of eye and heart For after that maner doth S. Paul define true chastitie 1. Cor. 7.34 when he saith that such as are vnmaried ought to haue a care how to please GOD by keeping themselues pure and cleane both in bodie and minde He saith not that those continue chast which haue not defiled their bodies with whoredome but which haue indeuored to keepe themselues vndefiled both in body and minde And when we haue thus considered how God curseth and abhorreth all aduowtries wee must proceede further and reache out and apply the same to all maner of whoredome True it is that he which breaketh the faith of wedlocke committeth a dubble offence and it is much more haynous as I haue sayd already But yet must we alwayes come backe to this poynt that Gods meaning is that men shal not only not commit any thing against mariage but also that they shall not leade a beastely lyfe so as whoredome may haue full scope and vnmaryed folke runne loose to giue ouer themselues to lewdenesse with euery one whom they meete with lyke bruâ—e beastes but that we shoulde be pure and cleane both in body and minde For it is sayd that not onely our soules 1. Cor. 6.19 but also our bodies are the temples of the holy Ghost as was declared euen now Note that he speaketh this because y t day at the SermoÌ„ a mariage was solemnised And they be Saint Paules owne wordes where he telleth the Corinthians that it was too too much to their reproche and shame to suffer fornication and whoredome among them as they did Knowe ye not sayth he that your bodyes are the temples of the holy Ghoste Beholde God hath done vs the honor to choose these wretched bodies of ours which not onely are fraile vessels but also rotten carcases and earth GOD I say notwithstanding this hath so inhonored them as to vouchsafe to make them the temples of his holy spirit that he may dwell there shall we goe welter them in all filthinesse and make hoggescotes or swines styes of them What a treacherie is that Again that is not all 1. Cor. 6.13 Let vs haue an eye whereunto S. Paule leadeth vs. Our bodies are members of Iesus Christ therefore if a man giue ouer his body to whoredom it is all one as if he tore Christs body asunder For it is certeine that wee cannot mingle Gods sonne the fountaine of all cleanesse with our filth and lothsomnesse Now then if a man cast himselfe into whoredome it is as much as a rending of the body of our Lorde Iesus Christ in peeces as much as in vs lyeth Not that
wee can doe it in deede for the sonne of God is not subiect to vs to be so dishonored at our handes but yet are wee guiltie of such trayterousnesse forasmuch as wee would haue committed such iniurie against him Now then let vs learne that God wil haue euery of vs not only to keepe our faith and troth in mariage for his own parte but also generally to bee chaste to walke in purenesse of lyfe and not to giue our selues the bridle to any vncleanenesse or dishonestie And why The reasons that I haue alledged ought much to moue vs thereunto And therefore looke what hath bin sayd already concerning aduowtrie let vs apply it lykewise to this present case Namely that we hold al our senses in awe with such stayednesse as the diuell may alwayes bee driuen backe when he tempteth vs to any vnchastnesse and not get any enterance into vs. Pâ—ticles There was a certeine heathen man that coulde wel skil to say that it was not enough for a maÌ„ to haue stay of his hands that is to say that hee coulde refraine from rauine outrage and doing of wrong but also that he ought to haue stay of his eyes that is to say that hee ought not to caste any vnchaste looke If the blinde and ignorant wretches were able to teach vs thus much what shall become of vs when it is tolde vs as I sayd afore that God hath done vs so much honour as to repayre for himselfe not onely our soules but also our bodies notwithstanding that they be corruptible and that as wee see there is nothing but rottennesse in them Seeing then that God taketh them for his owne and voutsafeth to dwell in them ought we not to learne to liue warely that no vncleanenesse or filthinesse bee committed that may driue God away from vs when as he would haue vs to be his dwelling place and holy temple Yea and we must call to minde how S. Paule sayth 1. Cor. 6.18 that all other sinnes are committed outwardly of mans body but whoredome is committed in the body it selfe For it is right certeine that wee defile our handes by robberie and stealth as is auowed in the holy scripture insomuch that when we do any man wrong we haue bloudy handes Esa. 1.15 59. â— as sayth the prophet Esay But Saint Paule very well perceiuing whoredome to bee yet more shamefull and that men haue so much the more neede to beware of it telleth them that there remaineth some scarre thereof still printed in the bodie of the whoremonger so that his body is put to reproch by it Surely wee would be very chare of the preseruing of our honestie and it would greatly greeue vs y t it shoulde be steyned or blemished by any man why theÌ„ doe we make so light account of it as to steyne and imbrewe it with infamie before God before his Angels before men So then let vs beare this is minde and we shall be bridled Although wee finde such frailtie in our selues and the diuell doe continually tempt vs 1. Cor. 〈…〉 yet must this serue vs as a bridle to pul vs back to the foresaid clearnesse not onely of body but also of minde Furthermore we must marke lykewise howe it is sayd Eph. 5. â— that no man must deceiue himselfe through vaine words for by reasoÌ„ of such thinges Gods wrath commeth vpon the vnbeleeuers It is not now of late that men begin to flatter theÌ„selues and to beare themselues in hand that it is not so great and deadly a sin to commit whordome Nay wee see howe these scoffers doe skorne God terming whoredome a naturall sin and a matter of small importance There are some such filthie swine which speake after that fashion Now for that cause S. Paul sayth let no man deceiue you Such skoffes flewe abroad in the mouthes of the dispisers of God euen at that time and many were blinded with them after the maner of the world which is to be giuen to selfsoothing Let no man beguile yee with such lyes sayth S Paul Why so For whoredome is a detestable thing before God as he sheweth by the punishmentes which he hath sent for it Numb 〈…〉 1. Cor. 〈…〉 as S. Paul noteth in y e tenth chapter of the first Eâ—pistles to y e Corinthians There he alledgeth this example that a great nuÌ„ber of men were slayne for whoredome whereby it appeareth that God cannot abide it For y e lyfe of man is precious in Gods sight as was shewed yesterday they bee creatures fashioned after his own image Seeing then that a two or three and twentie thowsande men were so dispatched God destroyed such a number of his owne images that is to say of y t creatures y t he had made is it not to be sayd that there was a terrible fire of his vengeaÌ„ce kindled Yes and wherefore Euen for whoredome Then let vs conclude that it is not for vs to deceiue our selues as though it were a light fault and easie to be pardoned seeing y t our Lord who is not ouer-rigorous did punish it so sore but rather let vs assure our selues that we must come to account for it before the heauenly Iudge WheÌ„ men haue pardoned vs neuer so much and we be of opinion that such maner of vncleanesse and filthines is but a sporte then must God set to his hand Therefore let vs haue an eye to him and to the examples that he giueth vs that we may continue vnder his feare and indeuer the earnestlyer to keepe our selues from all spottes And so ye see in effect how this seueth commaundement of the lawe is to be vnderstoode namely that we must not defile our selues with any vnchastitie or vnstayednesse Now if it behoue vs to keepe both our bodies and our soules vndefiled ought wee not also to eschewe the occasions y t may intise vs to whoredome Yes surely Let vs marke then that whosoeuer doe giue themselues to any loosenes doe seeke nothing else than to cast themselues into Satans snares And although they be not reproued for it to the worldward yet are they whoremaisters already before God Were this wel coÌ„sidered we should see no more of the wantonnes in apparel gesture and wordes that is commonly in the world which taketh too much libertie in that behalfe And when men and women attire themselues of purpose to intice one another and as it were to lay baytes of lewdnesse are not such doinges very trickes of baudrie In deede their excuse shal be as for me I haue committed no whoredom but yet they set themselues forth as a pray to Satan are willing to drawe others with them as much as they can Then are they kindes of whoredome before God and all the loosnesse and superfluitie that is vsed in apparell and attire is nothing else but a laying of snares for men Lykewise againe there are gestures and wordes When a man and a woman haunt one anothers
must haue the whol dominion of thee so as he possesse not only thy heart but also all thy senses And for the second point wee must learne to condemne our selues that we may glorifie God in cōfessing our selues to bee all giltie and that if hee call vs to a reckening we be all vndone and cast away if he vse rigor against vs. To that point must wee come or else we shall neuer profite in Gods Lawe as wee shoulde doe But here it might bee demaunded seeing that God knoweth mens frailtie why hee doth not either strengthen them better or else make a Lawe that were lesse straite and seuere For it should seeme that God ment to oppresse vs when he forbiddeth wicked lustes and thinks it not ynough for vs to yeld him obediēce in our willes without adding of the other worde And that is the cause why scoffers say that God ment to mocke men in his lawe and intended as yee would say to forbidde men to scratch when hee made them to itch But wee must come to the cursednes that is in our selues namely that wee haue neither thought nor affectiō in vs as I said afore but the same is disobedient to Gods righteousnesse Therefore let vs not wonder though there be such a battle betwene Gods law mens lusts For why when we haue throughly serched what is in vs we shall find nothing there but vtter corruptiō and damnable vice for we cannot conceiue so much as one thought which tēdeth not to euill Forasmuch as it is so beholde God giueth vs here a perfect rule of all goodnes and righteousnes Needes therefore must there rise vp as it were a thundering and the fire water must needes shewe their contrarie workings Nowe there is lesse agreement betweene mans nature and Gods righteousnes than is betwixt fire and water Therefore let vs not thinke it straunge that God doth so represse all our lusts And when we heare the blasphemies which the scoffers that I spake of doe spew out let vs abhor them as monsters For insteade of glorifying God for his righteousnes they come dashing against him like wild and mad beasts Thus much concerning this point of the frailtie of men Nowe although it be such yet is it not to bee marueiled at that God hath condemned it in his law Why so For in ordering of our life and in shewing vs howe we should walke God respecteth not what we be able to doe nor y e measure of our strength but what duety we owe to him what righteousnesse is although it be not to be foūd in vs. We be Gods creatures and ought we not then to giue our selues wholly to his seruice Yes certainly That is a peremptory reason And men may well grunt at it but yet shall they alwayes finde proofe in themselues that forasmuch as they belong to GOD they ought to dedicate all their senses all their affections and all that euer is in them both in bodie and soule vnto him Howbeit let vs mark well herewithall that wee cannot discharge our selues thereof and what is the cause thereof bu◠our owne naughtinesse And we take that from Adam That followeth not For although wee bee helde in bondage vnder sinne and this bondage hindereth vs from wel doing and driueth vs to all euill yet howsoeuer wee fare the roote of it is in our selues and euery man shall feele himselfe blame worthie so as wee shall not neede to say that wee bee driuen by any other force but euerie man is caried and driuen to it by his owne lust Iam. 1.14 And so is there no more excuse for vs. Whereby it appeareth that it is not for vs to measure Gods Lawe by our owne power and abilities Why so As I sayde afore GOD respecteth not what wee can doe nor what our abilitie can brouk but he respecteth wherein wee bee bounde vnto him and hee hath an eye to the perfection that is without vs. That is the thing which wee haue to marke And it is the thing that beguyleth the Papistes For they haue this principle among them That Gods Lawe is not vnpossible to men It is a wonder that they should bee so straught and that the diuell shoulde bewitch them after that fashion For it is most euident and apparant doctrine throughout the whole Scripture that men shall alwayes bee condemned by the Lawe and that they must bee fayne to flee for refuge to Gods onely mercie Gal. 3.10 When Saint Paule goes about to prooue that all men are cursed for as much as all men are sinners and that there is not so much as one righteous man what argument vseth he He alledgeth this text of Moses Cursed are all they that perfourme not the whole contentes of the Lawe Deut. 27.26 Nowe at the first blush it shoulde seeme that Saint Paule reasoneth amisse and that the sayde allegation is impertinent Well then it is sayde that all such as transgresse Gods Lawe are cursed but yet it followeth not therefore that all mankinde is accursed For if a man keepe the lawe and discharge his duetie in so dooing hee is exempted from the sentence of condemnation Some then there are to bee founde that haue perfourmed the lawe and therefore all are not accursed Yes But Saint Paule presupposeth that the lawe is vnpossible And if he should not presuppose that he had spoken as a witlesse and vnreasonable man Therefore we see that the Papistes haue taken a grounde that is cleane contrarie to Gods spirit and surely hee besotteth them in such wise as they knowe not the verye Apsie of the Christian faith and Religion So then let vs marke well that when wee treate of Gods lawe wee must not measure it by our abilitie nor looke what wee can doe but wee must looke what wee owe vnto God Yea but saye they not so howe shall wee doe then For to their seeming all the worlde shoulde bee damned It is true and so is it meete that it shoulde bee that is to wit that wee shoulde all be damned if wee will not haue saluation in Iesus Christ. For howe shall wee seeke Gods grace vnlesse wee thinke wee haue neede of it Men will not begge by their good willes So long as we thinke our selues to haue any rightuousnesse of our owne wee will not passe to seeke any else where than in our selues Therefore it behooueth vs to bee vtterly ridde of it and to feele Gods wrath and death lying heauie vppon vs for without that wee will neuer vouchsafe to submit our selues to God to obtaine mercie But this deserueth to bee layde foorth more at large Therefore let vs beare well in minde first of all that when wee feele any sinfull thought in vs and our lustes doe tickle vs vnto euill we be guiltie before God But here it might bee demaunded how then If a man doe but conceiue a thought so as he not onely hath no will to abyde by it but also mislyketh of it euen before
after once And here the people say Wee haue heard the voyce of God but if hee speake to vs againe wee dye for it wee bee vndone wee bee forlorne It seemeth that they trust not to Gods goodnesse but rather that they be vnthankefull in that they acknowledge not the benefite which God did for them in letting thē continue in their strength But wee must marke how the people shew here that they wil not try God any further and that it is enough for them to haue had that one experience that the lawe was not a thing inuented by man but that God was the author thereof Therefore it must be taken as if they had sayd thus This day haue we seene that God hath spokē to men and they remaine still aliue that is enough for vs we intend not to abuse Gods patience in this case he hath spared vs to day but wee must not looke y t he should doe so euer he hath giuen vs a tryall for this once that was because of y e lewdnesse hardnesse of our heartes For were we worthie to haue him appeare to vs in his glory No but he knew y t we would neuer be fully tamed subdued to his obediēce except he had come in his visible glorie made vs so afraide as we had bin at our wits end Therfore if he had not won vs so by force he knew wel that we would haue bin always as wild beasts But seing it hath pleased him to pardon the fault that we haue cōmitted to beare with vs this time we wil not fal to it againe for y t were ouermuch it were a skorning of his patience So then this one recorde sufficeth vs both for our owne liues and for the liues of our children so forth for euer to the worlds end y t they which come after vs may knowe y t it is not for vs to draw God out of heauen any more as though he ought to be but our mate Thus yee see how these two sayings agree very wel Now hereupon we haue to note y t although Gods word be of force to bring vs to naught yet he vseth such mercy towards vs that wheras it should cōsume vs it giueth vs life And whē I say y t Gods word can bring vs to nought I meane not y e word alonely as Moses discribeth it here but also that if our Lord list to make vs feele the power of his word it would vtterly vndo vs notwithstanding that it be vttered by men Neuerthelesse wee see how our Lord quickeneth vs by his word specially now adayes by the preaching of his Gospell Iohn 5.24.25 For that which is spoken in the fifth of Saint Iohn is dayly accomplished namely that as many as heare the voyce of the Sonne of man are restored to life For naturally we bee straungers to God and banished from his kingdome and so by that meanes wee bee as it were in our graues But here our Lord Iesus Christ offereth vs the remission of our sinnes and God his father adopteth vs for his children and so doeth he shewe vs the light of saluation and we bee quickened againe by meanes of the Gospel And therefore wee haue good cause to glorifie our GOD in that he maketh his woorde to serue to deliuer vs from death and to restore vs to life notwithstanding that it bee of power to consume vs at leastwise if he turned it not to the contrarie vse But by the way let vs marke well that if our Lorde haue at one time giuen vs more than we deserue wee must not therefore take leaue to tempt him and to subdue him still to our lustes as wee see the Papistes doe nowe adayes who excuse themselues of their not comming to the Gospell bicause they see no myracles wrought in our time No surely But whereto serue the myracles that our Lorde Iesus Christ wrought and which he committed to his Apostles to doe likewise Shoulde those serue to no purpose at this day Ye see then y t God vttered an excellent power at the first comming vp of y e Gospel Ioel. 3.16 heauen earth were shaken at that time there was no part of the world wherin God printed not some marke of his Maiestie to the intent that y e Gospell should bee authorized Luke 2.9.10 11. The Angels came downe at the birth of our Lorde Iesus Christ to beare witnesse of him Matt. 27.45 51. the Sunne was darkened at his death the vaile of the temple was rent asunder to shew that the sanctuarie was opened and that there was more free accesse to God thā euer there had bin Matt. 18.26 the sea was calmed the diuels themselues did homage to y e glorie of God which was vttered at that time Luke 4.41 and to be short GOD shewed both from aboue and beneath that the Gospel came from him as I haue tolde you already as well by the healing of diseases as by al the other myracles y t were wrought And this serued not for y t time onely but the remembrance thereof continueth vnto this day and it behoueth vs to receiue that record to seale vp our faith withall to the end wee may not doubt but that our Lord maketh his Gospel of as great force by them at this day as he did at the same time that they were shewed Yet notwithstāding wee see howe the faithlesse doe still alledge that if they sawe myracles it woulde conuert them But it is certaine that if they saw neuer so many myracles yet would they continue in their stubbornnesse take occasion of greater rancor against God What is to bee doone then Let vs learne to bee contented as I said afore If God haue giuen vs more than he owed vs let vs receiue it with thanksgiuing learne not to prouoke him to wrath nor to tēpt his patience That is the thing which we haue to remember in this text where the people saith let not y e Lord speak to vs any more for it suffiseth vs that wee haue heard his voyce once already and that yet notwithstanding he hath let vs liue still And to the end that the thinges which I haue declared heretofore may bee the certainer let vs beare in minde how it is said here Was there euer man that heard the voyce of the liuing God and continued still aliue Here it is shewed vs that the people of Israel spake not in their name onely but as it were for all mankinde in common They say not onely who are wee but what is all flesh And in deede as I saide at the first it must needes bee that men are besotted when they cannot humble themselues For they neede no more but to looke to their owne state and to say what are wee There is nothing neither in our bodyes nor in our soules but all maner of frailtie I mean not as we may be considered in our nature as we were first created
bee discharged The cause therefore why men doe flatter themselues is for y t they take themselues to be perfect when they haue brought some petie trifles vnto God When we bee at that point let vs bethinke vs how it is said here Thou shalt loue God with all thy heart If it happen that we be not very disordered in our life but that wee haue praied vnto God at our vprising in y e morning wee haue done no man wrong all the day long we haue not played the whoremasters nor the drunkardes wee haue not hurt any of our neighbors we haue not conspyred any euil we haue not blasphemed God but wee haue occupied our selues about some good matters insomuch as wee haue indeuoured to doe good to such as were in necessitie and laboured to apply our selues to the things that God commandeth and haue done them some seruice which had neede thereof when night commeth we thinke our selues to be litle Angels and that God hath no more to demaund of vs. That is the cause that cooleth vs and why we serue not GOD so earnestly as were requisite For wee beare our selues in hand that wee bee perfect and we bee contented with our selues and we need nothing else to content vs withall for we be too much inclined to like well of our selues But behold here is wherwith to waken vs frō such follie namely Thou shalt loue y e Lord thy God And after what manner after our owne measure No no but w t al our heart w t al our soule with al our strēgth And therefore let vs looke that wee searche well our thoughtes and in examining of our liues let vs consider what a number of vaine and fonde fancies haue passed vs. And if it be alleaged yea but I yelded not to them very well diddest thou not conceiue any such thought Will not thy God possesse thy whole soule Shal y e diuel beare rule ouer thy thoughts God in y e meane while haue nothing to doe w t thē And seeing he hath giuen thee those thoughtes if thou fall to mingling of thē w t any corruptiō whence procedeth y ◠but frō y e affection of our mindes Therefore if wee were well fraughted aforehand with the loue of God should not all the powers of our soules be brought vnder his obedience Yes So then our forging of so many fond imaginations our letting of our desires and delightes loose to followe this and that and our forgetting of God in the meane while or rather our excluding of him from bearing any sway at all in vs doth prooue sufficiently that the true loue of God is not receiued into our soules Alas doth it not appeare that we be yet farre of from discharging the hundreth part of our duetie Besides this foresayd condēning of ourselues wee must also quicken vp our selues and say what doest thou wretched creature doest thou giue thy selfe to doe well sith god exhorteth thee so earnestly In the meanwhile thou seest y t thou hast much adoe euen to begin Thus ye see how wee ought to beare this text in minde that it may inflame vs with the loue of God seeing we be yet so farre off from the perfection which hee requireth and commaundeth Againe let vs marke well that our Lordes vppening of all the abilities of our soule here is to make vs looke better to the good turnes that he hath done vs to yeelde him homage for the same and to apply them to his honor For what a thing is it that wee haue the gift of consulting the choyce of discerning betweene good and euill and the abilitie to cōceiue things so as we can say we wil doe this or that Lo here an excellent gift wherwith wee be indued Now then seeing wee haue will to choose so as wee can say go to I finde this to bee good and againe seeing wee haue a soule which beareth Gods image printed in it and seeing we haue so many goodly vertues wherethrough wee excell all other creatures ought not the consideration thereof to prouoke vs the more to serue God and to honour him with those so precious giftes which hee hath put in vs Yes and therefore let vs learne that whē our thoughtes are set vppon vaine and wicked thinges and when our desires runne at rouers and rebell against God we vnhallowe so holy a treasure as wee deserue well to bee vtterly cast vp at Gods hand because of our vnthākfulnesse Now then whereas Moses speaketh here of the thoughts and the will and our Lord Iesus Christ addeth one word more that is to wit minde Soule and will let vs vnderstand that hereby we be warned that if we submit not our selues wholy vnto God it happeneth for want of considering the good thinges that hee hath bestowed vppon vs. For if wee feele him liberall as hee sheweth himselfe towardes vs surely it wil drawe vs wholy vnto him So then let vs consider that Gods making of vs so excellent as to haue his image printed in vs was not to any other end thā y t we should do him homage for them by that meane be y e more moued to loue him to keepe our selues well from defiling so precious gifts as reason will discretion all y e rest of the powers of our soules which he hath giuē vs. Thus ye se in effect what we haue to remēber vpon this place But yet herewithall wee must marke also the thing that I haue tolde you heretofore that is to wit that God wil not be serued by constraint but of free loue He could say Thou shalt honour thy God Deut. 13. thou shalt obey thy God thou shalt feare thy GOD and so hee doeth in other textes and it is good reason that it should be so but he speaketh expressely of loue And why To shewe that if our seruing of him bee by constreint so as wee goe to it against our wils though wee honor him neuer so much and doe all that is possible to glorify his name yet if the same proceede not of loue so as our heart yeeld vnto him freely and without gainesaying hee vtterly disaloweth it and such seruice is not acceptable vnto him for he loueth him that giueth with a free will and pure affection as sayth Saint Paul treating of Almesdeedes 2. Cor. 9.7 Seeing then that God loueth him which giueth with a chearefull courage thereby hee sheweth that if a man should spend all his goods yet should it not boote him at al as to Godward vnlesse hee haue a delight in well doing And why Because God hath commaunded it and wee ought aboue all thinges to desire that hee be glorifyed that his righteousnesse bee obeyed that he bee exalted at our handes that hee reigne ouer vs and that we be his people in very deede Ye see then that the chiefe ioy which wee should haue to incline vs to doe well is a hartie and free affection And that is the cause why the
as wee bee when he seeth that wee haue no minde of him and that euen his benefites are an occasion vnto vs to dispise him so as wee turne them the cleane contrarie way frō the lawfull vse wherevnto hee had ordained them Might hee not iustly leaue vs in that state as cursed creatures and vnwoorthy that euer hee shoulde open his mouth to speake to vs Yes and yet for all that he commeth to seeke vs. Beholde saieth he I knowe yee bee inclined to forget mee when I haue fed you well and fat and the more abundance that you haue the more ye refuse to come to me and therefore ye deserue to be shaken off that I should neuer remember you any more Yet notwithstanding my desire is not that you should perish but that ye should returne vnto mee What naughtinesse or lewdnesse so euer I espie in you I am contented to take you still for my children I will preuent the vices whereto you bee giuen therefore take heede y t ye forget me not when you be at your ease Seeing that our Lord beareth with vs after that fashion ought it not to breake our hearts though they were harder than stone So then first of all let vs mistrust prosperitie In deede we couet it for the loue thereof wee shun the things that are hard and combersome If we suffer hunger and thirst it grieueth vs we neuer leaue storming vntill God haue prouided for it but yet for all y t it would be more for our profit oftentimes to indure hunger than to haue abundance Howsoeuer the case standeth whensoeuer God bestoweth his benefites vpon vs let vs haue prosperitie in suspitiō as I said afore Not that it ought of it selfe so to deceiue vs blindfold our eyes as wee should not knowe God but for that it behoueth vs to perceiue our owne nature to be so sinfull and euill giuen as we cannot profit our selues by any of the benefites which we receiue at Gods hand Yea and we see howe euen Salomon was afraide to bee ouerriche Prou. 30.9 for feare of aduauncing himselfe against God least he should despise him and forsake him See here howe Salomon who was indued with so excellent giftes of grace did neuerthelesse see the frailtie of man to bee such that when he had all y t his heart could wish yet he might forget himselfe be ouersotted as he should fall to renouncing of God by aduauncing himselfe against him Phil. 2.12 Now then let vs liue in feare and aw and if God giue vs not such aboundaunce as we would desire but doe cutte our morsels very small let vs vnderstande that the same is for our benefite in that wee haue neede to bee dyeted for feare least fatnesse stoppe our eyes and so make vs starke blinde If wee thinke well vppon this it will make vs to beare pouertie the more patiently When wee want our pleasures and delyghtes when wee want our delicate morselles and when wee want abundance to fill our selues withall let vs knowe that our Lorde hath a regarde to holde vs in awe by that meane for we shoulde bee in daunger of forgetting him if we shoulde growe too fatte And therefore when wee haue wealth at will let vs bethinke vs thus why was it sayde to the people of Israel forget not thy GOD when thou hast thy fill It was bicause men can not brouke their wealth in so much that if they haue all that they haue neede of yea and mor◠too they ouershoot themselues they play the loose coltes they arme themselues against GOD and they haue no more care of him Is the winde in that doore Let vs learne to haue God alwayes before our eyes so as if he deale graciously with vs and giue vs more than he doeth to other men wee may haue the skill to consider See howe my God commeth to me and to what intent but that I shoulde bee as it were brooded vnder his wings and liue obediently towardes him honouring him and referring my whole life to the glorifying of his holy name so as it may bee as a bond whereby to binde mee straytlyer vnto him than others on whome hee hath not bestowed the lyke benefites as he hath doone vppon mee Thus ye see that both poore and riche ought to tend to God-ward eche one according to his degree Againe the comparing of the people of Israel with our selues ought to quicken vs vp yet better to stand vppon our garde It is said when the Lorde thy GOD shall haue giuen thee thy fill And of what goods Of wyne which thou shalt haue gathered of other mens labours and of all other thinges to lyue by which thou haste not earned when thy God shall haue fedde thee so of his owne free goodnesse see thou forget him not If the people of Israel myght forget GOD hauing had most apparant recordes of the fauour that was shewed vnto them what will become of vs which are helde here vnder the common order of nature For wee haue no myracles to spurre vs foorth to Godwarde wee haue not a lande of Chanaan as a speciall elected and chosen dwelling place And therefore wee myght easilyer forget GOD than that people coulde if wee shoulde not remember this present lesson earely and late And for as much as wee see our owne coldnesse let vs learne to matche the spirituall benefites as well which God hath bestowed vppon vs heeretofore as which we looke for heereafter with the thinges that pertaine to the maintenaunce of this transitorie lyfe True it is that although wee thought vppon no more than the thinges that are giuen vs for this bodie yet were wee sufficiently bounde to God yea and a hundred folde more than wee coulde discharge our selues of Notwithstanding besides all this our Lorde giueth vs cause ynough to serue him in that he graunteth vs so many spirituall benefites that belong to the sauing of our soules whereof wee haue a portion alreadie Eph. 2.8 Rom. 7. For whereof commeth fayth wherof commeth it that wee bee graffed into the bodie of our Lorde Iesus Christ by being baptized in his name and that wee bee taken into Gods housholde to bee auowed for his children Whereof come these thinges but of his giuing of the spirit of adoption vnto vs Eph. 1.5 2 Gal. 4.6 Eph. 2.14 to the intent wee should call vppon him as our father bee assured of the heauenly heritage stande in awe of him and liue according to his woord And is not this dooing of his a speciall gift Yes and yet besides this there is a lyfe prepared for vs whereof wee haue but onely a taste as yet For wee haue receiued as yee would say some first fruites of it but wee shall not haue the full fruition of it vntill God haue taken vs quite and cleane away to himselfe it is ynough for vs as nowe that we followe after it aloofe Now then sith we see that besides y e
touching the Lordes supper if it bee inquired of vs why wee come together to receiue a bit of bread and a draught wine it is in way of acknowledgement that our soules haue neede of foode no lesse than our bodies and that as there is such frailetie in this present lyfe as it cannot continue without the helpes of meate and drinke so must our soules also bee mainteined after lyke sorte by reason of the infirmitie that is in them Neuerthelesse our soules are not nourished with the corruptible meates of this world Iohn 6.53.54.55.56 but it is the sonne of God that is our foode Matt. 26.26.28 Wee then haue Iesus Christ who is our lyfe it is hee of whome wee haue sustenance and nourishment â— Cor. 11.24 forasmuch as hee was offered in sacrifice for vs and the bloud that he did shed for our saluation is our drinke Thus ye see how we nowadayes may learne whereunto y e ordinaÌ„ces to teÌ„d which God hath stablished in his Church and to what end they be to be referred In lyke case was it vnder the lawe For God ordeyned not the ceremonies without further consideration of some reason in them It is true that hee meant to separate his people from all the heathen and vnbeleeuers of the earth Deut. 4.8 but yet in the meane while Heb. 9.10 10.3 11.12 the washinges which they vsed were done to shewe that they were full of naughtinesse as well as wee and that it stood them in hand to seeke the meanes to bee made cleane The sacrifices were a witnesse that they were worthy to bee condemned to euerlasting death and that there was none other shift for them but to flee to the sacrifice wherby they should bee reconciled to God The Sanctuary betokened that no man but onely Iesus Christ might enter into Gods kingdome Heb. 9.7 â—0 18 nor come nye it and that by his meanes all nations haue accesse thither and that all such as are vnworthie in respect of their owne persons are brought in thither by that mediator To be shorte Heb. 7.19 all the ceremonies of the Lawe had some certaine vse and serued to trayne the people to put their trust in the redeemer that was promised them Heb. 8.5 And that was the cause why Moses was commaunded to make all things according to the spirituall patterne which hee had seene on the mount For Moses builded not the Tabernacle otherwise than GOD had giuen him the patterne of it And all was to shewe that there was a conformable resemblance betweene the outward thinges and the trueth which was to bee manifested in our Lord Iesus Christ. But in the text Moses speaketh but of the first and that is the cause why I sayd that it be behoued vs to haue an eye to his meaning For it was enough for him to say go too my friendes you which haue seene the redemption that GOD hath wrought you say I ought to consider how much you bee bound vnto him Therefore make account to the doctrine of the Lawe and frame your whole lyfe therafter that it may be as an acknowledgement of the deliuerance which you haue receiued at his hand And when ye shall haue walked thereafter all the time of your lyfe looke well to it that you teach your children also so as Gods seruice may continue among you and neuer decay nor bee abolished That is the playne meaning of Moses Furthermore let vs vnderstand that wee must consider that the Lawe was not inuented at the pleasure of men neither was it founded by them but God was the giuer thereof who holdeth vs vnder his gouernement and it is his trueth which we followe so as wee holde not any whit of thinges inuented by men That is the thing whereon wee must rest that we may not bee alwayes wauering and doubtfull And hereby wee knowe how wretched the state of the papistes is for they bee stubborne and wilfull in their own imaginations If a man aske theÌ„ of whoÌ„ they hold their superstitioÌ„s they alledge their fathers they alledge long antiquitie they alledge y e common fashion of y e whole world but in y e meane while they haue no certeintie y t their doinges please God or y t he alloweth theÌ„ whereas in very deed the thing y t God leadeth vs vnto is y t we should be sure that haue not ne holde not any thing y t is brought vs at al aduenture but y t the doctrine of our faith is y e pure truth Seeing then that God commaundeth vs so to doe let vs assure our selues y t to liue as becommeth vs wee must haue this certeintie y t wee be gouerned by Gods word that y e same is y e rule of our fayth that y e religion which wee sticke vnto is y e true religioÌ„ Now therefore we may profite our selues by this text sith we se y t y e meaning of Moses was y t the people should know y t the Law was not deuised by men but that God was the author of it And euen at this day the Lawe must beare this sway with vs y t wee must know to what purpose it was giueÌ„ Besides this although there be nothing set down here coÌ„cerning y e end wherunto Gods ordinances doe tend yet must we looke thereat For all things are not spoken in one place wee must take things in such order as God hath set them downe In other places hee will teach vs what marke it behoued the people to shoote at in keeping the lawe Rom. 3.20.21 4.15.16 Gal. 3.19.22 but here the case concerneth the continuall seruing of God with reuerence so as the people may knowe themselues to bee wholly at his deuotion and that therwithall he reserueth to himselfe the authoritie of gouerning his people and of holding them in subiection Those are the thinges which we haue to beare in minde Now let vs come to that which hee addeth in the conclusion that is to wit That God hauing deliuered his people and brought them into the land that hee had giuen them appointed them all his commaundements Hereby wee see that when God sheweth vs this grace to gather vs into his Church hee calleth vs not to bee idle but at the least to the ende wee shoulde glorify him as the thing whereof the whole Scripture speaketh And these sayings Esa. 12.5.6 Psal. 107.14.15 80.16 Behold I haue purchased a people that shall sing my praise Behold I haue planted a vine and I wil be glorified therby and such other are so often beaten into the peoples heads by the Prophets as it ought to be a doctrine wellinough knowne among them Nowe therefore Gods speaking after that maner is to shewe that his intent in chosing that people was to be honoured at their hands And this belongeth much more to vs forasmuch as God hath vttered a farre greater power in deliuering vs from the dungeons of
they finde thēselues in paine the things are harde and grieuous for them to beare but yet there is alwayes somewhat so sweeten them they haue still some cōfort at Gods hand which serueth to make them vnderstand y t hee blesseth and prospereth them If he should giue them no more but one bit of bread yet haue they such an inward ioy as they can better thanke God for it than y e wicked can doe for great abundance who fret themselues inwardly insomuch that although they labor to bring thēselues a sleepe that they might not haue any remorse of consciēce to trouble them striue euen against nature that they might be as it were senselesse Yet doeth not GOD let them so rest that they can be so mery at the heart euen with their abūdance as the silie faithful ones are with their pouertie who holde themselues contented from morrowe to morrowe waiting to be fed at Gods hand referring themselues wholy vnto him calling vppon him And againe although they haue not all that they would wish yet thinke thy thus w t themselues well yet doth not my God cease to watch ouer me therfore I betake me to his prouidence and rest my selfe vppon him Thus yee see howe the faithfull cease not to bee blessed of God though the world see not Gods benefites so apparantly in them But let vs come now to the vnbeleuers It is true that God sheddeth out his temporall benefites vpon them so as they be healthie haue aboundance of goods and so forth but yet shall all these thinges be turned into a curse to them If a man demaund whether the hauing of bodily health also wherewith to finde a mans selfe be not the blessinges of God yes verily be they But yet must wee note that as in respecte of the faithlesse Tit. 1.15 of the despisers of God they turne to their harme because they be foule vnclean doe defile Gods benefites with their handling of them Needes must it bee then that the order of nature is turned vpside downe in this behalfe For inasmuch as the wicked the vnbeleeuers are full of filth vncleanesse they can not touch any of Gods benefites but they must needes beray them and marre them And therefore all must needes turne to their condemnation Againe we see how the world goeth Haue theeues I meane such as are giuē to deceite fleecing haue they gathered much together They haue tormented themselues all the tim of their lyfe whay ioy haue they had of them God taketh vengeance on them for they be inflamed w t such greedinesse of them as they be neuer in quiet besides y t they cannot doe good w t their euilgotten goods But in the end doe they once dye Then goes all to hauock againe For the worlde sees how the diuell hath libertie to ouerthrowe euen such as a man would haue thought to haue bin well grounded that they shold neuer haue decayed to the worldes end A man would wonder to see how they be destroyed in y e turning of a hand Yea and moreouer the goods which they haue raked together for their children become as halters to hang them withall so as they become miserable euen in the sight of the world men behold the signes of Gods wrath vengeance in thē whereby it is well knowen that he neuer leaueth men vnpunished for the contēpt wrong which they doe to his maiestie in rushing foorth into all disorder insomuch y t if hee punish not the fathers themselues he layeth the execution of it vpon their children how long soeuer he make delay So then let vs marke that it is not without cause that God telleth vs hee will blesse such as serue him yea euen to the worldward And that is y e cause why Saint Paul saith that the feare of God hath promises 1. Tim. 4. ◠not onely of y e euerlasting life but also of this earthly life so as if we liue in the feare of God wee shall not onely be sure of the inheritance which hee hath prepared for vs aboue but also y t euen as long as we liue in this world he will guide vs and keep vs vnder his protection not suffer vs to want any thing whereof hee knoweth vs to haue neede Trueth it is that God wil alwayes be our karuer because he knoweth we bee too much giuen to these earthly thinges from the which he intendeth to pull vs away to the ende we should haue the better skill to lift vp our heades to heauen and to seeke after the goods that are prepared for vs there Therfore whē God restreineth his benefites as we see he doth that is to say when he giueth vs them in smal slender portion it is to the intent we should not be hindred to keepe on our way stil in going right foorth vnto him Thus ye see what we haue to marke in this text And therfore if we serue our God let vs not dout but he wil blesse vs euen to the worldwarde and make vs to prosper better than y e wicked yea and although we see them puffed vp with pride although we see thē tryumph in pomp brauery although we see thē swimming in their pleasures let vs tary patiently a litle while we shal find y t God dalied not w t vs whē he promised his blessing to such as ar willing to serue loue him And specially let vs marke well howe he telleth vs here expresly that he will blesse vs in our issue and in the increase of your Cattell I pray you if the fauor which God sheweth vs do extend euen to the brute beastes so as the marke of his fatherly good will towardes vs shall bee printed in them what wil he doe to our selues to our childrē and to the things y t touch vs much neerer For in deed me must make this cōparison of our bodies with our soules If God haue a care to feede these wretched carkesses heere what will hee doe for vs when we be restored into his glorie If he haue a care of our mortall bodies what will he haue of our soules which are fashioned after his owne image But let vs returne to the present matter If God voutsafe to haue care of our cattell as of our Oxen our Asses and our sheepe for our sakes what care will hee haue of our persons What care will he haue of our children which are heires of the promised saluation and are adopted to belong to his couenant seeing it pleaseth him to choose and adopt vs to be his people For hee doth not onely say come vnto me but also I will be the God of thy children after thee vnto a thowsand generations Deut. 5.10 But what we be worthie to be left destitute of al Gods promises and it were much to if we could by that meane bee brought to right repentance Let vs see if Gods blessing
our owne frailtie in respect of our bodies wee be but carions and rottennesse and yet doth God promise vs the glorie of his euerlasting kingdome Doth the thing seeme possible to vs yet then we faile of our duetie euery minute of an houre and yet doth God promise vs such strength as shall get the vpper hande of the whole worlde Let Satan do the worst he can and let al the powers of hell imbattell themselues against vs and yet shall wee neuer be ouercome Where nowe shall wee finde this strength So then it may seeme that GOD dalyeth with vs when hee promiseth vs the things which we cannot conceiue ne reache vnto by our owne vnderstanding But what Wee must mount vp higher and wee must submit our selues to him with such humilitie and subiection as to acknowledge that he is able to performe his promise towardes vs in all things whatsoeuer he hath spoken And how We knowe not that that passeth our capacitie but let vs haue our eye vppon God For the chiefe honour that he requireth at our hāds and the verie sacrifice that hee requireth 1. Sa. 15.22 is that wee shoulde acknowledge his worde to bee the verie vndouted trueth notwithstanding that our wit and imagination tell vs the cleane contrarie And that is the cause why the Prophet Abacucke sayeth that hee will goe vp into his tower to keepe watche Abac. 2.1 When the case concerneth faith wee must not stay here beneath vppon the earth neither must wee looke but before our noses as they saye but we must learne to goe vp into our tower that is to saye to discharge our selues of all worldly incumbrances and to consider that if wee haue not pitched our anker in heauen as the Apostle sayeth Hebr. 6.19 wee shal bee tossed with such stormes and whirlewindes as will swallowe vs vp Looke mee vpon them that sayle on the sea If they spye a storme they cast Anker for that is their trust Though there come neuer so great waues and although their vessell bee weatherbeaten and driuen to and fro yet doeth their Anker preserue them And hee vseth this similitude to shewe vs that our ankerholde must reache vp into heauen and that wee must conclude boldly that Gods saying of the worde is ynough For hee is not variable as mortall men are Againe hee is not lauish in promising fondly without knowing whether hee bee able to perfourme or no. But if hee speake a thing and perfourme it not out of hande let vs assure our selues that his meaning is to humble vs thereby though we conceiue not his dealings And therefore let vs remember at one worde that wee must take God for our guyde and leader all our life long If wee be weake let vs leane vnto his strength If wee haue strong and mightie enemies let vs hope that beeing vnder the keeping and protection of our God wee shal bee preserued from all daunger and our enemies shall not be able to do any thing against vs. And nowe let vs applie this doctrine to our owne vse two manner of wayes For wee be assailed on all sides in this worlde both in body in soule Wee see what the Church of God is nowadayes wee be but a small handful of folke and our enemies are a huge multitude they seeme able ynough to eat vs vp at one bit wee be like sheepe without any strength and they bee like rauening wolues full of crueltie they haue all the might and power of the worlde on their side Thus yee see in what plight and taking the faithfull are at this day Neuerthelesse sith wee heare that our Lorde broodeth vs vnder his winges and wil be the preseruer of our life assuring vs y t he wil be both a wal a rampire and a dytche vnto vs let vs trust thereunto and not dout but hee will preserue vs. Although the worlde practise what it can against vs yet shall wee bee alwayes safe so wee flee for refuge to our God and grounde our selues vppon the promise that hee hath made vs which is that both our life and our death are precious in his sight Psal. 116.15 And that is the cause why Moses vseth this preface Hearken O Israel It is not a needelesse speache but forasmuch as wee be tempted to vnbeleefe and cannot holde our selues to God and sticke to his promises because the combrances of this worlde haue gotten the vpper hand of vs alreadie therefore doth God exhort vs to harken to his worde and hee wakeneth vs vp to the ende wee shoulde not lye still asleepe but vnderstande that hee is able to ouercome all the daungers wherwith wee be besotted and assayled in this worlde Now then as concerning our worldly enemies which practise the destruction of our bodyes let vs not dout but God is able to withstande them Againe there is the diuel there are infinite temptations Rom. ◠5 and wee haue warre euery man within him self so as sinne dwelleth in vs which is the worst and deadliest enemie that we haue But yet let vs not doubt but wee shall wellynough wade out seeing it is sayde that God will be our leader For although our strength be weake or rather none at all yet will God reach vs his hande so as wee shal bee vnuanquishable And when it seemeth that wee shoulde bee vtterly ouerthrowen wee shal bee helde vp by the power of our God Therfore let vs put our trust in him let vs rest vppon his promise and let vs not be afrayde that wee shal bee deceiued On the contrarie parte wee cannot trust to our selues bee it neuer so little but God will laugh such ouerweening to skorne insomuch that if wee put our trust in creatures Psal. 〈…〉 wee must needes bee deceiued and beguyled But if the case concerne the yeelding of glory vnto God let vs not bee afrayde that our boldnesse shall turne vs to shame as the Scripture saieth in a number of places And Moses plainly sayeth here that God will be their leader yea and euen as a consuming fire to destroy all thinges that shal bee against them This is not added without cause For when wee be disposed to further our owne fearefulnesse wee exalt the power of our enemies aboue measure and of little dwarfes wee make Gyants And what will wee doe then when our enemies be tall and strong in deede Wee wil be much more astonished at them But yet doeth Moses tell vs here that wee must not feede such doutes and distrustes And for the same cause hee vseth this similitude that Gods fighting for vs shall not bee after the common fashion but that hee wil bee as a fire to deuoure all Albeit then that wee haue neither sworde speare gunne nor other artillerie yet let it suffise vs to knowe that God hath meanes ynough to helpe vs withall which wee knowe not of And because this cannot bee so wel expressed as were requisite hee sayeth that if wee see a fire wee
when GOD giueth sentence vppon our sinnes it is alwayes with this condition that hee doeth it not with out giuing of vs some respit to remedie the mischeefe so wee seeke the remedie by such meanes as he commaundeth in his worde And so yee see what we haue to remember vppon the example of Moses To bee shorte wee see that it is not lawfull for men to put forth themselues to make prayer and supplication except they haue the promise and be sure that it is Gods good will that they shoulde doe so But GOD will giue them such a zeale as the temptations which shall crosse them shall not stay them from going on forwarde though it seeme to themselues that GOD is not minded to heare them but rather to put them backe and to shake them quite off Therefore let vs not cease to resorte vnto him as it were importunately For the importunatenesse whereof our Lorde Iesus Christe speaketh Luke 18.2 in reporting the similitude concerning a widow y t had to do with a wicked iudge made y e iudge ashamed though he were a naughtie and frowarde man But surely when wee come to GOD we neede not to bee importunate for Iesus Christ telleth vs that if wee finde mercie in men that are lewde and ill minded towardes vs we shall much more obtayne fauour at Gods hande who â—arieth not till we come vnto him but calleth and allureth vs to him Seeing then that he is so friendlie let vs not be afraide that we shall not obteyne our requestes But yet for all that let vs not giue ouer with once praying vnto him as it were for fashions sake but let vs holde out to the ende yea and euen be importunate vppon him Although he seeme vnwilling to heare vs and let vs alone in our distresses yea and that to our seeming our miserie doeth still increase yet notwithstanding let not vs fayle to holde on still resting vppon his promise which he hath giuen vs which is certayne and vnfallible that is to wit that hee will neuer faile those which come vnto him and call vpon him in trueth Nowe let vs kneele downe in the presence of our good GOD with acknowledgement of our faultes praying him to make vs feele them better than wee haue done heretofore and that forasmuch as wee knowe what neede wee haue to pray insomuch that euerie minute of an houre wee runne in daunger of endlesse death and are like to perishe both bodie and soule it may please him to inflame vs so by his holie spirite as we may call vppon him vnfaynedlie and be more carefull to doe it and to exercise our selues in it at all times as prouoked thereto by the great neede which wee haue thereof considering the miseries wherethrough wee shoulde perishe if wee were not succoured by him and by his grace and that in the meane whyle it may please him to beare with vs in our infirmities and not suffer vs to be rent off from y e bodie of his Church but make vs to perceiue by experience that the prayers which are made through the whole worlde are auailable to his chosen and y t their prayers also do auaile vs so as the same may stablishe vs continuallie more more in the holie vnion which he hath made with vs in the name of our Lord Iesus Christ. That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth reducing all poore ignoraunt people into the right way of saluation out of the bondage of errour and darkenesse and that for this purpose it woulde please him to rayse vp true and faithfull ministers of his worde which may not seeke their owne profite and ambition but the glorifying of his holy name and the saluation of his poore flocke On the other side c. On Saturday the xxxi of August 1555. The Lxvj Sermon which is the fifth vppon the ninth Chapter 15 Then turned I mee and went downe the Hill and the hill burned with fire and I had the two tables of the Couenant in my two hands 16 Then looked I and behold yee had sinned against the Lord your God and had made a molten Calfe and were turned out of hand from the way which the Lord your God had commaunded you 17 Then tooke I the two tables and cast them out of my two handes and brake them before your eies 18 And I fell downe flat before the Lorde fortie dayes and fortie nightes as afore without eating breade or drinking water for all your sinnes which you had committed in dooing euill in the sight of the Lord by prouoking him to wrath 19 For I was afrayde of the anger and wrath wherewith the Lord was displeased against you to destroy you And the Lorde hearde mee that time also 20 Likewise the Lord was sore angrie with Aaron to destroy him but I prayed also for Aaron the same time 21 Then tooke I your sinne which you had made that is to wit the Calfe and burnt it with fire and stomped it and grounde it throughlie euen vntill it was small as dust and cast the dust thereof in the brooke that came downe from the hill HEre Moses declareth the great good zeale that hee had at suche time as he sawe God so sore offended with the Iewes for making the golden calfe and for their forsaking of their Redeemer to giue theÌ„selues ouer to a deade thing rather than to him of whose power they had had experience so manie wayes Nowe he saith that hee had the two tables in his hande and that when hee sawe the people so falne away to Idolatrie hee brake them in peeces Heere it might bee asked whether Moses were not caried with ouerhastie moode For we haue seene that those two tables were written with Gods owne hande so as there was not anie workemanshippe of man in them but that the ingrauing of the tenne commaundementes in them was of Gods owne doing Nowe then that Moses threwe downe Gods handie worke after that fashion notwithstanding that the people had sinned it seemeth not to proceede of any modestie but rather of too vnaduised zeale and oueruiolent headinesse We must not presume to iudge of such odde things for wee see that God gouerneth his seruauntes by his holie spirit and we knowe that sometimes hee stirreth vp his faithfull ones to doe his pleasure by extraordinarie meanes And although wee may not make a certain rule of it yet is not the deed it selfe to bee blamed Numb 25.6 Wee see what happened vnto Phinees For although he was not ordeined to be a iudge but onely to bee a priest yet did he execute Iustice vpon the adulterer the adultresse which had defiled the Sanctuarie God allowed his doing and there is recorde of it in the holie scripture Psal. 106.30.31 and yet notwithstanding it was a peculiar deede which wee may not follow without a special mouing of the holy Ghost As much is
to be saide of the thing which wee reade of in this texte where Moses brake the two tables which thing hee did not through hastie moode but as ledde thereto by a zeale to Godwarde and GOD shewed himselfe therein of purpose to doe the people to vnderstande how heynous their transgession was It is saide that Moses was sent of God to bring downe his couenaunt and to bee as in his steede whom hee serued And therefore his deede was as it were a declaring to the people that his couenant was broken and torne in peeces Beholde saith God It is true I haue chosen you I haue couenaunted with you I haue shewed my selfe to be your God and the couenantes were ingrauen in two stones that they might remaine in perpetuall remembraunce But now haue you broken your faith to me and therefore must I for my part forsake you and disanull the couenant that was made betwixt vs. Thus we see that Moses did not anie thing at aladuenture nor was driuen by fleshly affection but that God sheweth the people by him that be gaue them ouer and tooke them not for his but vtterly disclaimed them For the verie bonde of the vnion was the obedience of the people in submitting themselues vnto his lawe and their acknowledging of him to be their god and their worshipping of him notwithstanding that there were infirmities in them But they make them a calfe of golde and vtterly forsake the religion that was appointed them And forasmuch as they did so it was good reason that God should shake them off and make as it were an vtter diuorce between himselfe them for euer Marke that for one point But nowe by the way this seemeth to disagree with that which Moses addeth that is to wit that he shoulde breake the two tables with his owne handes as it were of purpose to separate God and the people asunder yet notwithstanding make intercession for them yea y t after such a sort as it is said in Exodus as he was not coÌ„tented to intreate God only w t praier supplications but also was inflamed with such as hee besought God if it were possible to take him out of this life yea and euen to wipe him out of the booke of life so as hee might bee accursed conditionallie that the people might escape Here are two thinges which seeme verie disagreeable at the first sight namely that hee shoulde bee so angrie and that hee shoulde on Gods behalfe breake and disanul the couenant as who shoulde say he meant to banish the people from the kingdome of heauen and from all hope of saluation yea and euen from the inheritaunce that was promised them and that yet notwithstanding he should go and offer him selfe to GOD to bee punished for the peoples sakes and to beare their curse both in his bodie and in his soule But herein we see that Gods seruauntes may well haue a burning zeale to execute their charge and yet for all that not cease to haue pitie compassion on such as perishe and whome they be inforced to hate and against whome they bee driuen to bee sharpe and rough And Moseses zeale shewed it selfe not onely in breaking both the Tables but also in his doing of the execution that we reade of in Exodus Exod. 32.27 â—9 For he did not onely rebuke the people sharpely but also commaunded the Leuites to halowe their handes And howe By killing all that euer they mette with Dedicate your selues this day vnto the Lorde sayth hee So was that tribe chosen to doe that execution And although they were ordeyned to the seruice of the sanctuarie yet is it tolde them that they must consecrate their handes vnto GOD. And after what manner By sleaing their brethren so as they spared not any man for kinreds sake Indeede yee bee all of Abrahams house saith he but yet must you execute vengeaunce this day for the offence that hath beene commmitted against GOD in making the calfe Loe here another token that Moses was so out of patience with the people as he had no kindenesse in him ne meant to forgiue the transgression that had beene coÌ„mitted against GOD and yet for all this he is contented to yeelde his owne person to aunswere for them not onely by susteyning some bodilie punishment but also by beeing euen damned for them if it were possible But wee must alwayes come backe to that which I haue touched alreadie that is to wit that Gods seruauntes haue alwayes such a care of the welfare of them that are coÌ„mitted to their charge that they had leauer to perish themselues than to see those goe to destruction of whose saluation there was some hope And yet notwithstanding they cease not for all that to be sharpe and rough when God commaundeth them to doe their duetie not vppon crueltie that they haue not compassion still vppon the wretched sinners but because it is not in their owne libertie and choyce to shewe mercie but they must haue respecte to their office and vnto Gods will that they followe the same Both these thinges are shewed vs here in Moses and we see that all the Prophetes haue vsed the like manner of dealing It may well seeme that they haue no regarde to spare the people For they threaten Gods wrathe they curse they condemne and to bee shorte they seeme to bring nothing with them but thunder clappes and yet notwithstanding wee see they were led with such pitie and carefulnesse that they besought God to shewe fauour to such as were vnworthie of it Who will giue teares vnto mine eyes Ier. 9.1 saith the Prophete Ieremie I could well finde in mine hearte to melt into water to bewaile the sinnes of my countriefolke And yet in the meane season howe speaketh hee Vseth he mild tearmes to rebuke the people with gentlenesse Nay hee cryeth out against them as though hee had forgotten all natural affection So then we see y t these two things agree verie well that is to wit that those whome GOD chooseth to set foorth his worde may well regarde the welfare and benefite of the wretched sinners that are committed to their charge and bee euen sorie and exceedingly greeued at the heart to see them goe to destruction and yet for all that not forbeare to shewe signes of rigour so farre foorth as their office requireth and as they needes must for the seruing of God Furthermore as touching the request of Moses it is a straunge case that hee shoulde desire to be wiped out of the booke that God had written Exod. 32 3â— for he knewe well it was vnpossible He was not so ignoraunt but that hee knewe Gods determination to bee vnchaungeable and that his choosing of those that are his can not by anie meanes be altered And therefore this request seemeth to be vnordinate yea and vtterly disagreeing to faith But we must marke that in this zeale Moses respected not precisely what was possible to bee
to abase themselues vtterly acknowledging that GOD found not any thing in them why hee shoulde chose them but that all came of his owne free goodnesse Now if Moses were faine to vse such exhortation to the Iewes let vs vnderstand that we also haue as much neede of it nowadayes as they The end therefore which we must begin at is this that wee must cast downe ourselues and not be lifted vp with any presumption nor vaunt our selues through any foolish ouerweening but acknowledge our selues to be voyd of all deseruing and that there is not any grace or righteousnesse in vs for the which we might obtaine loue at Gods hand And therefore must he needes preuent vs with his free goodnesse Marke that for a speciall poynt But howe may men abase themselues after that fashion Wee will neuer doe it of our owne accord In deede if euery of vs looke well vppon himselfe it must needes bee that wee bee as it were bewitched if wee bee not induced to mislike of our selues and to be ashamed and vtterly at our wits ends For what is man Let him search throughly what is in him both in bodie and in soule and surely wee shall finde euen from the most to the least of vs that there is nothing in vs but vtter shame and confusion as I sayd afore Neuertheles euery of vs abuseth himselfe through this follie so as we beare our selues on hand that our vices are vertues And although our life be as leaude as may be and our sinnes most outrageous and horrible Yet to our owne seeming there is nothing in vs but perfect righteousnesse and soundenesse Yee see then that men beguile themselues And therefore it is requisite that we shoulde bee held shorte and haue our faultes layde afore vs not onely some one or two faultes but also all the faultes of our whole life so as we may know that we haue offended our GOD so grieuously that it behoueth vs to bee ouerwhelmed with shame and reproche and that if wee shoulde goe about to lift vp our heades it were meete that wee should bee thrust backe and that GOD should knock vs harde vpon the pates with a cudgell to shew vs that our pride is diuelishe against him Then let vs marke that Moses spake not onely to the Iewes but that the same lesson is toulde vnto vs at this day in so much that if wee will yeeld glory vnto GOD we must be bereft of all prayse and not presume any whit at all of our owne vertues but assure our selues that there is not aught in vs but vtter vanitie Furthermore for as much as wee come not to such myldenesse of our one accorde let vs haue an eye to our sinnes and not tary till God open his bookes of account as he will doe at the last day for then it wil be too late for vs to yeeld our selues giltie But let vs bethinke vs of our sinnes now while he summoneth vs by his word and whyle hee warneth vs aforehande Let euery of vs submit himselfe as a wretched offender before his Iudge and let vs acknowledge our selues to bee iustly accused yea euen of infinite faults before God And when we haue bethought vs of one offence let the same minister occasion to vs to bethinke vs of another And to bee short let vs both generally and particularly practise this lesson of considering what wee bee yea euen without flattering of our selues that all the good which wee receyue at Gods hand may bee fathered vpon him and the honour which he reserueth to himselfe remaine whole and vnminished vnto him Let vs not couet to inriche our selues with the thinges which wee haue borrowed of him let vs not seeke to attyre and decke our selues with his feathers but let vs acknowledge that it is of his owne free goodnesse that hee vouchsafeth to shew himself so liberal though he be not bound thereto And for our partes seeing we cannot bring any desert vnto him but we be guiltie in all cases and all respectes he of his inestimable mercy must be faine to beare with vs or else wee would be deadly enimies to him stil he should be driuen to thunder down vpon vs. Thus yee see what wee haue to marke generally vpon this text But nowe let vs come to the stories which Moses toucheth heere Hee speaketh first of Thaberah which betokeneth Burning as I sayde afore For there the people were chastised with burning bycause they murmured at their trauelling through the wildernesse O quoth they shall wee neuer come to an ende Wee doo but runne vp and downe heere wee bee fayne to remooue our tentes from place to place wee bee driuen to carie our stuffe vppon our shoulders and why bee wee not rather in some place of rest discharged of such trauell But alas those wretches considered not that GODS displeasure was to bee accomplished according to his othe which was that none of them should enter into the promised lande They shoulde haue thought Alas wee deserue to bee drowned in the bottome of hell and GOD is contented to send vs a temporall correction Although he bee not minded to bring vs into his earthly resting place yet notwithstanding hee giueth vs respit to bethinke vs of our sinnes and to sue to him for pardon For albeit that he make vs to feele some rigour and it behoueth vs to beare the markes of his displeasure all our life long by being depriued of the inheritance which he had promised vs yet notwithstanding we ought therewithall to acknowledge his goodnesse in that he will not haue vs to perishe euerlastingly as we wel deserue But they considered none of all this neither considered they that they were in as happy plight as they could wish They had the Manna downe from heauen they tooke no paine to make prouision for themselues they needed no more but to gather it vp to take euery man his measure of it they were all fed yea and that with a good sauorly foode Yet considered they none of all this but grudged at their ouerlong iourney And what cause had they so to doe First they were priuiledged from the curse that was layd vppon all mankinde We be set in this world to leade a painefull lyfe man was ordeyned to labor euen before he had sinned for it is vnkindly that we should be idle vnprofitable Moreouer the trauell that God inioyneth vs now serueth not onely to keepe vs occupyed but also to lode vs so as we may be inforced to shrink vnder our burthē to grone for our sins sake Now thē this people had good cause to submit themselues quietly when God led them so through the wildernesse And therefore it is no maruell though fyre came from heauen to burne vp part of their tents and though Gods wrath appeared after that fashion to make thē abashed Yet notwithstanding so little did this amend them that they fell to murmuring by and by again because they
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
we be made partakers of thē by his meanes we be of y e order number of y e Leuites that is to say of them that are dedicated vnto god Not as y e people of Israel were which held themselues aloofe in y e body of the temple worshipped God afarre of Heb◠〈…〉 1 〈…〉 but we haue a mean to prease neere him wee haue familiar accesse we haue his own sonne entred afore vs into the Sanctuarie which is not made with mans hand to bring vs in thither in whose name al the faithfull haue libertie to come thither Thus ye see that the thing which wee haue to marke in the first place is that God shooled out one tribe of the children of Israell to serue him in the Sanctuarie but nowe adayes he hath shedde out the same grace vpon all beleeuers and there is no exception but wee be all made holie to offer sacrifice to God and not onely to beare the vesselles of the temple but also to be the verie vesselles themselues ◠Cor. 6.19 For although our bodies bee but wretched carcasses yet fayle they not to be the temples of the holy Ghost and Gods will is to be worshipped in them Hadde there beene sayde no more but that our soules are the temples of God it had beene a verie excellent honour But seeing it is sayde of our earthly and corruptible bodies we see what goodnes God vttereth towardes vs. And therefore let vs learne that this doctrine belonges to vs and that this figure which was vnder the lawe concerneth vs at this day to the end that we should aduauntage our selues thereby And after what manner The first is that we should magnifie the goodnesse of our God in that hee hath shewed himselfe so gratious vnto vs as to chose vs to be his seruauntes not onely to beare the vesselles of his temple but also to be the verie temples thēselues and the altars whereat hee will be worshipped both in our bodies and our soules to the intent we should yeelde him not onely the bodily seruice which consisteth in shadowes and figures but also the true spirituall seruice by dedicating our selues all wholly vnto him Yee see then howe the ende whereat we must beginne is to knowe how greatly we by bounde vnto God for vsing such gratious goodnes towardes vs. 2. Cor. 6.17 Moreouer according as Saint Paul sheweth vs in the second to the Corinthians we must take warning to separate our selues from all vncleanesse as the prophet cryeth out vnto vs saying Separate your selues from all vncleannesse Isa. 52.11 you that carrie the Lordes vessels And Saint Paul alleadging the same text of Esay sayth that according to the same promise it is good reason that wee shoulde giue our selues to cleannesse both of bodie and soule For in very deede the prophet Esaie in saying Be ye cleane you that beare the Lordes vesselles hath not an eye to the time of the figures but extendeth his doctrine to the kingdome of our Lord Iesus Christ. Nowe then this text must needes be performed in vs. But there are not nowe a dayes any moe materiall vesselles as there were in the time of the Lawe and therefore it followeth that the doctrine thereof must bee performed in higher matters that is to say that in asmuch as God hath called vs to be members of his sonne and by that meane to come so neere him as he may dwell in vs we be his temples the same should prouoke vs to giue our selues to all cleannesse which thing wee can not doe but by separating of our selues from the corruptions of the world For wee dwell here among such filthinesse as it is not possible for vs to scape vninfected vnlesse we labour to withdrawe our selues from it Yea and there needes no euill to come vpon vs from elsewhere for euerie of vs shall finde ynough in himselfe Wherefore lette vs beware that wee turne away from all wicked lustes and that we cut off whatsoeuer is defiled in vs and generally all that euer is of the world so as we may prease vnto our God and hauing giuen ouer the world we may be so vnited vnto him as he may auowe vs to be his priestes For if we doe otherwise we shal be dubble accursed and we shall not be able to excuse our selues but that God hath aduaunced vs high ynough But what excuse will there be for vs nowe when our Lorde hath brought vs so neere vnto him and vouchsafed to make vs priestes to offer vppe our owne selues vnto him and to make vs his temples so as we should haue a spirituall altar erected vnto him in our selues Seeing that God hath brought vs to that point is it not a horrible treacherie say I if wee fall to vnhallowe his temple Nowe then lette vs vnderstande that whensoeuer this worlde turneth vs away vnto euill wee offer God greate wrong in making his temple a swynes stie and in vnhallowing the thing that he had hallowed by causing all the corruptions of Sathan and of this worlde to come into his temple Surely it ought to holde vs in awe and to make vs walke in all soundenesse so as we giue not ouer our bodies and soules to anie dishonestie seeing that God hath sanctified them to himselfe This is the thing which we haue to beare away vpon the first part of this text Neuerthelesse lette vs marke that although God haue extended the sayde grace of making vs all Leuites or Priestes to all the members of his Church yet hath hee not vtterly abolished the order of his Church but his will is to haue some certaine men appointed to the preaching of his worde And that is the thing which is ment here in the seconde place where he saith that they shall stande before the Lorde to serue him and finally that they shall blesse in the Lordes name The same must bee put in vre at this day by the ministers of the worde For although God haue called vs all in common to bee serued and honoured at our handes yet doeth he require a speciall seruice at their handes whom he setteth ouer his Church to be the shepheardes thereof that is to witte that they should shewe the way and alwayes be in a readinesse to serue God And this seruice importeth that the Leuites shoulde maintaine the religion pure and vncorrupted among the people and shewe the Iewes that they ought not to deale with the superstitions of the heathē and what God it was which had deliuered them and to be short that they shoulde alwayes holde the people in obedience to the true faith And for the same cause GOD allotted them not any one certaine countrie or shire to dwell in but dispersed thē throughout the whole lande We knowe there was not anie one tribe which had not Leuites among them And why was that For God could well ynough haue gathered thē together so as they might haue bin all together in Ierusalem
foundation which wee must lay whereby to take courage to serue him For if there be no certainetie in our religion wee shall alwayes make but a colde worke of it and if it bee macched with any wilfulnesse it will make vs to stande in our owne conceites yea and starke fooles so as there shall be no trueth nor right in our dooinges Howe so euer the case stande I say if men bee not sure who the GOD is whome they worshippe they shall but runne a straye and at randonne without anye zeale to serue him For although the Papistes bee so greatly giuen to their idolatrie that to their owne seeming they haue sure houlde of the thinges that they haue imagined yet it is but a doubtfull opinion and surmise which deceiueth them In deede they doe their seruice with many ceremonies but if a man come to the searching of their heartes hee shall finde them alwayes doubting and so snarled in their superstitions that they knowe not where they be And truely whensoeuer they be pinched with aduersitie then doeth the venime breake out so as they shewe that they wote not whether there is a GOD or no but by blaspheming of him by gnashing their teeth against him by finding fault with him and by accusing him of crueltie for punishing them as they suppose without their deseruing Loe in what taking all they be which followe their owne fancies in cases of religion True it is that the Idolaters become so beastly in their superstitions that they followe them with a burning affection as the prophetes say Ier. 5. â— who vpbrayde the Iewes that they were like stoned horses neying after mares that is to witte they were so diuelishly minded that their doinges were not counted as an ordinarie kinde of whooredome but as a villanie euen against nature Likewise in the Popedome is it not seene that such as are taken to bee the earnestest mainteiners of their religion are rather carried away with rage than moued with any true zeale to Godwarde Yes certainely and thereby they doe the more bewraye their owne leawdenesse and shame In deede they be bolde ynough to skorne vs as though wee were turned away from the right religion but lette it suffice vs that wee may alwayes vpbrayde them that they knowe not what GOD they worshippe whereas wee on our side haue good warrant of the doctrine y t we follow and are sure that God accepteth the seruice which we yeelde vnto him according thereunto and that in so doing we may boldly offer our selues vnto him Yee see then that vnlesse we bee sure of our religion we shall neuer haue any right ordred zele nor hearts disposed to serue God And that is the cause why Moses sayeth heere Go too ye be not as the heathen that go at al aduenture weening that they doe well in seruing their Idolles howbeit that it be but a weening so as they know not what the Gods be whom they serue for it is but a fancie of their owne deuising But your God is the God that made heauen and earth it is he that hath reueiled himselfe vnto you Now then if yee followe them that haue not the like assurance and fall to disguising of Gods seruice what excuse will there bee for you Were it not meete that ye should rather giue ouer both your bodyes and soules to him Rom. 12.1 1. Cor. 6.20 so as hee might bee honoured at your handes all your life long And so we see here the intent of Moses as concerning this text Now let vs learne heereby that wee can neuer rule our liues to Gods lyking vnlesse we first knowe him For what a thing is it if wee thinke we liue vprightly and in the meane while know not the God whom we ought to serue For when is our life to bee counted good and holy When it is spent in the honouring of God that is the finall ende of it For if wee knowe not what God it is nor what his will is well may we toyle our selues all our life long and yet shall all of it bee but confusion It is as if a man should runne gadding ouer the feeldes he might well breake his shinnes and tyre his whole body and yet be neuer the further forewarde but rather the swiftlyer hee runneth the further is he off from his iourneyes ende Wee see then that all thinges are out of order in the Popedome bycause they bee blinde and ignoraunt and wote not what God they serue nor what Saint they should make their vowes vnto as sayth their owne prouerbe Insomuch that when they haue tyred themselues with trotting vp and downe they wote not where they bee but are newe to seeke in their imaginations whereas to knowe God as hee hath shewed himselfe to vs in his woord that they might yeeld him the reuerence which is dewe vnto him they can no skill of it neither is there any tydings of it among them But as for vs if wee intende to knowe the true seruice of GOD and to obey him throughly the first poynt that wee must come vnto must be to knowe him Indeede this lesson cannot be dispatched at this present and therefore it shall suffice vs to knowe in one worde for a conclusion that it is an in estimable treasure to vs when it pleaseth GOD to shew himselfe vnto vs so as wee bee sure that our religion is good and that he alloweth it and that we goe not by opinion or by weening as these wretched beastes doe which suffer themselues to bee lead by the nose as not hauing any certaine rule whereby to guide and to gouerne themselues Marke that for one poynt And for the second poynt let vs marke also that for as much as our God is great and terrible it behoueth vs to be humbled vnder his mightie hand and to learne to walke in such wise in his feare as wee not onely be abashed at his Maiestie but also besides our honoring of him with feare and reuerence wee repaire and resort vnto him without any doubting that he is our father Nowe let vs fall downe in the presence of our good God with acknowledgment of our sinnes praying him to touche vs still more and more so as wee may bee made to knowe that wee haue nothing but stubbornnesse and naughtinesse in vs and therefore may seeke to him for the spirit of meekenesse lowelinesse and feare that being reformed by his grace wee may seeke to amend our whole liues according to his righteousnesse and fight continually against our wicked lustes vntill we bee discharged of this mortall body and be gathered vp into his kingdome Beseeching him further to graunt vs such grace as wee may neuer ceasse to followe him whither soeuer hee calleth vs and in the meane while to beare with our infirmities till he haue rid vs quite and cleane of them and that for as much as we haue now our Lord Iesus Christ who is the end of the law and the
soule To the intent then y t men should not stand poring vpon y e outward fashion figure that is the chiefe poynt The marke say I whereat hee shoores and whereunto all this doctrine is to bee referred is that Gods lawe should be in our hearts and in our soules For though wee haue it euer before our eyes at our tongues end so as wee seeme to set neuer so great store by it and yet in the meane while our heart is locked vp wee haue no courage to serue God truely we doe but deceiue men procure our selues the sorer condemnation before God Now then let vs haue Gods law written let vs haue the sayings of it painted vpō our walles as in tables let vs haue thinges to put vs in minde of it earely late but let not y t serue for our discharge as though God were to be payed in such coyne How then Let vs indeuer to haue it so grauen in our heartes as it may neuer be wiped out againe yea euen in our harts in our soules y t is to say in such sort as it may possesse al our affectiōs For that is y e place where Gods word is to bee kept But what The thing y t S. Iames speaketh of Iames. 1.23 is seene more nowadayes than euer it was namely that they which come to heare Gods word take as much profite by it as by looking vpon themselues in a glasse they be no sooner gone but all is forgotten What fareth a man the better by his seeing of himselfe in a glasse As soone as he turneth away his face his shape vanisheth away Euen so is it with vs. Whereas our comming to Gods word should be to be transformed into y e lykenesse of God ◠Cor. 3.18 as S. Paul teacheth vs in the second to y e Corinthians whereas it is the power propertie of y e Gospel to transforme vs into the glory of God by beholding him in the person of Iesus Christ we come to it but to make a pastime of it so as anon all slippeth away againe there remaineth no substance nor power of it with vs. And by that meanes the precious seede of the Gospell perisheth For it lighteth amōg stones so as it can take no roote A man may loose a good deale of corne if he cast it vppon the drye ground Matt. 13.19 or in a footepath or vpon stones for the byrdes will picke it vp by and by Euen so let vs not maruel though Gods word enter not into vs for whereas our heartes ought to be tilled as when a plowgh hath eared a peece of land they lye still vnopened vnbroken vp at all By reason whereof Gods word may wel be giuen vs as a seede but it shall doe vs no good the diuell wil catche it away by and by because it sinketh not into our heartes our soules That is the cause why I sayd y t al y t Moses hath spoken offrontlets of bracelets of writings set vp in mens houses must be referred altogether to this y t wee shall fare neuerawhit y e better for y e vttering of y e Lawe vnto vs nor vnderstand any thing at all by it vntill it haue taken roote in vs that wee haue receiued it with hartie affection to giue our selues vnto God And yet is not all y t wee haue to doe neither doth God thinke it enough y t euery man shoulde indeuer to profite himselfe by it but he will also haue the fathers to teach their children Wherin he sheweth y t as I haue sayd afore it is not enough for vs to serue our God during our owne liues but we must also prouide y t the seede of religion may remaine after our decease For we be transitorie our lyfe is but a shadow therefore inasmuch as Gods trueth is immortall it is good reason y t it should continue for euer that it should be preserued frō hand to hand that men should put their indeuour thereunto And specially whē God hath giuē them childrē it behoueth them to know y t it is a treasure and that they must yeeld an account thereof For it is no small honor y t God doth to men women when he giueth them children They be creatures fashioned after y e image of God we terme them y e seede of y e Church Now then seeing that God committeth thē to our charge it is good reason y t we should indeuour to bring thē vp in such wise as God may be serued by them y t when religion shal haue continued her course all our lyfe long it may also hold out and continue stil euen after our death But here we see our owne negligence or rather our leawdnesse For wee bee not onely slothfull but we see how the most part of vs doe shun eschew as much as we can to be trained in Gods worde If men bee spoken to of it it is a corsie to them if they perceiue y t there shall be talke of any good doctrine they haue no regard to come there It is well seene y t a number are worse than y e Turkes are so bewitched w t their owne fond opinions y t as soone as y e bell tolleth to call prouoke vs to come dayly to y e hearing of Gods worde they goe another way And for proofe thereof what a number are there which w tdrawe thēselues from it as much as they can Yea when they come they stoppe their eares wilfully because they bee occupyed about their wicked affections and the diuel hath so besotted them as they finde not any sauor at all in any word that is spoken vnto thē but are weary of it as soone as there is any matter spoken concerning God As for y e bringing vp of children y e world sees what it is Fathers are loth to haue their childrē better than thēselues for feare least they should put them to shame Forasmuch as they themselues haue despised God all y e time of their lyfe they be contented y t their children shall despise him full as much or dubble if they happen to haue any regard of y e doctrine it is but for fashions sake by way of constreint But wee bee so taught these thinges in this text y t it shal cost vs full deare to haue bin so warned by God if we regard not the thinges y t he hath tolde vs. Therefore let vs bee alwayes carefull to beare Gods word in minde assuring our selues y t although we haue profited neuer so wel yet are we but in the way we must goe on still so as the once knowing of things is not enough for vs but we must be faine to be put in remembrance of thē continually to be stirred vp by God or else wee shall start away by and by Now then let vs think vppon it let euery of vs haue
an eye to y e charge y t is committed vnto him Let such as haue children bring them vp in the feare of God let y t be their chiefe care for it is the best inheritance y t they can leaue them For otherwise although they leaue them neuer so riche and set them at neuer so good a stay al must needes go to ruine For God will curse all if it bee not grounded vppon the pure religion For whereas our Lorde speaketh of going to bed and rising vp of rest and labor it is not for nought For he sheweth vs that wee haue neede of all the helpes that can bee to put vs in minde of his lawe And therefore sith we see that by all manner of meanes we be turned away froÌ„ the remembring of God if the helps that are shewed vs here bee not set still before vs these occasions ought to quicken vs and stirre vs vp thereunto First of al then whereas it is saide when ye goe to bed at night and when ye rise a mornings it sheweth vs that wee may well take our rest and thinke vppon all our bodily needes so as a man may wel seeke his ease when hee is weary of trauelling of following his busines al day long but if we be so careful to seeke the rest of our bodies is it not said also y t the rest of our souls is to heare y e voice of god Mâ—â— 11. â—â— If a man say I haue no leasure hast thou no leasure to rise in the morning Againe when thou commest to the table to take thy repast hast thou not time ynough to edifie thy selfe in the feare of God Moreouer when thou art about thy businesse all the day or when thou art going a iourney must God needs be forgotten all the while No but yet doe men alwayes finde lettes to keepe them from comming vnto God Indeede we may easily finde trifling excuses to content men withall but when God saith vnto vs Go to what haue you to doe all your life long are yee so sore troubled that yee cannot spare a little time to exercise your selues in my worde I giue you time ynough to followe your owne businesses and yet so as yee may bestowe some time in the studie of my doctrine but you thinke not vpon it Nay rather you take occasion to turne away from it at euery small let that can happen And by that meanes you bee hardened in all euill so as a man cannot reclaime yee but ye become worse than wilde beasts Thus ye see of what contempt and vngodlines we be conuicted when we benefit not our selues by Gods doctrine wherein we ought to keepe our selues occupied at all times Furthermore whereas he speaketh of talking of it it is a rebuking of the wicked corruption y t is among men who neuer make an ende of their foolish talk but when they should speake of god the matter must be cut off by by by the waste and they thinke it to be but matter of griefe Yea and they be not contented to vse fond and foolish talke but they do also vse ribaldrie leawd talke such as tendeth to the poysoning one of another And therefore it is good reason that God should tel vs that the thinges which wee haue heard to day had neede to bee brought oftentimes to our rememberance and that God had neede to quicken vs vp so as wee may bee made to bethink our selues And that forasmuch as we be pulled backe with such sloth and we see ourselues are caried away with so great and vrgent necessitie that our mindes are giuen altogether to euill insomuch that whensoeuer God allureth them to good by and by they shrinke away vnto euill we perceiuing the same shoulde take the helpes y t God setteth down for vs in telling vs that we must think vpon his lawe both at our vprising a mornings and at our going to bed a nights that we must talk of them all the day long Let vs assure our selues it is not without cause that God spake so to his owne people but that it is a generall lesson for all men in all ages and hee speaketh not onely to the rude and vnskilfull that they shoulde take those helpes to refresh their rememberance but he saith All of you doe it euerie one of you Hee speaketh to those that weene themselues wisest And therefore let no man thinke himselfe excepted here Let such as haue the charge of teaching others vnderstande that this is not spoken onely to the rude and ignorant but also to the intent that euen they themselues shoulde learne to rouse vp themselues and y t all of vs together should shew our selues so desirous to profite in Gods word as we may seeke to be put continually in mind of it And let vs assure our selues that it is the chiefe thing wherein we ought to occupie our selues so long as we be in this world And nowe let vs cast our selues downe before the maiestie of our good God with acknowledgment of our faultes praying him to bring vs to such repentance y t being ashamed of our selues our only seeking may be to win his fauor by fleeing to his mercy and that we may attaine thereunto by meanes of our lord Iesus Christ praying him not only to forgiue our offences past but also to correct them after such sort in vs as our whole seeking may be to obey him And that in y e meane while it may please him to guide vs by his holy spirite vntill hee haue brought vs to the full fruition of the glorie whereunto we be nowe going 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 Thursday the xxvj of September 1555. The Lxxviij Sermon which is the fifth vpon the eleuenth Chapter 22 For if ye do earnestly keepe all the commandements which I command you to doe and that you loue the Lord your God and walke in all his wayes and sticke vnto him 23 Then the Lorde will driue out all these Nations before you and yee shall possesse Nations that are greater and stronger than your selues 24 Whatsoeuer place the sole of your foote treadeth on it shal be yours Your bounds shal be from the wildernes and from Libanus and from the Riuer euen the riuer of Euphrates vnto the vttermost sea 25 No man shall be able to stand against you The Lorde your God will cast the feare and dread of you vpon the face of all the Land whereunto you go as hee hath said vnto you WE haue seene what promise Moses made to the Israelites namely y t they shold possesse y e land which was giuen them to inherite Howbeit forasmuch as their enemies might bee a stop in their way and it might well seeme that God was not yet fully minded to performe that which he had said he addeth further that that let also should be taken away
y t God promised vs Exod 32.25 Psal. 106.23 according as it is spoken of both in Exodus and in the Psalme where it is said that y e people were disappointed of their strong holde when they had once forsaken God I pray you if we stand not in awe of God is it not reason that he should make vs afraide both of men beasts yea and euen of a flie when it doth but flie by vs Leuit 26.36 as the scripture telleth vs Beholde our God offereth himselfe in his maiesty requiring that we should do him homage by humbling our selues vnto him 1. Cor. 6.20 and by offering our selues both bodie soule in sacrifice to him y t he may possesse vs we despise him making but a mocke at his holie word so as he cānot get any seruice at our hāds for we striue against him like wild beasts Seeing y t this is apparant is it not reason that he should chastise vs by making vs to stand in feare of mē Yes for what are we Behold I am scared made afraide at the peering of a worme that doth but put vp his head at me I neede not to seeke farre to knowe the cause thereof Let me but consider whether I haue behaued my selfe well towardes my God in yeelding him obedience in al things Nay contrariwise I haue turned away frō him and moreouer I haue played the rebell I haue leaped beyonde my bounds and to bee short I haue fought against him and therefore I must not thinke it straunge if I bee afraide of men which are nothing Verily God will yet more laugh our pride and ouerweening to scorne For he will make vs to quake at the falling of a leafe from a tree To be short as Salomon sayes wee shall flee when noman followeth vs Prou. 28.1 euerie little noyse shall make vs to thinke that we be pursued with maine strokes Verily it is a singular gifte of God to haue quietnesse of conscience so as wee may bee assured of his defence And on the contrarie part if we be not vnder his protection wee shal be dismayed without any cause on mans behalfe onely because we haue God against vs. And so the cause why our enemies doe so trouble vs as wee wote not where to become is that we regard not our god For is it reason that hee shoulde bee our friende when we be not on his side No but he must rather set himselfe against vs. And that is y e cause why Moses both in other places and specially in his song that is in the 32. Chapter Deut. 32.30 saith How coulde it bee that a hundred of you shoulde flee before one man and that a thousande of you should be chased by a hundred of your enemies if it were not for that the Lorde hath forsaken you and deliuered you as prisoners into your enemies handes Consider then saith hee that when yee be afflicted by your enemies it is for that your God hath appalled you For you be not worthy that he shoulde put his power into you or vtter it in your behalf And therfore whensoeuer we stand too much in feare of our enemies are so dismayed that we can hardly call vpon God but are ouerwhelmed with distrust and vexation of minde let vs vnderstande that God hath withdrawen himselfe from vs and hath left vs destitute after y t fashion because we be turned away from him and haue shaken off his feare and not stoode in awe of him as wee ought to haue done in respect whereof hee threateneth vs by men maketh vs to feele our owne wretchednesse to the intent we should returne vnto him Furthermore hee sheweth well by the sequele that his promise was not in vaine What a proofe was there thereof at the entring of the people into the land of Chanaan For they had such a multitude of enemies as might haue made them al dismayed But what for that God himselfe fought for his people And that did the poore harlot well perceiue when shee said to the men that were come to spie out the land Ios◠2.2 ◠I know that your God is the God of heauen and earth which reigneth ouer all And for proofe therof I see y t al the inhabiters of these countries are astonished at the only fame and report of you wherwith they be discoraged that they be as good as vanquished already She attributeth this indeed to y e wonderful working of God Now seeing that this silly woman hauing but a little taft of faith did lay so sure hold vpon it I pray you ought not we to behold y e strēgth much more openly which our Lord promiseth vs here which is that he wil cast a terrour and fearefulnes vpon all those that are much stronger mightier than we It is said y t euen when God setteth his mark vpon kings princes 〈◊〉 1. ◠y e brute beasts which haue no reason do stande in awe of them And why is that Because God worketh by a secrete meanes vnknowen to vs. If our lord had not such power to inspyre men withal surely principalities seniories could not continue one minute of an houre Nowthen seeing that God imprinteth such a marke y t he maketh not only mē but also beasts to stand in awe to be subiect to those to whom hee hath committed the sword of iustice let vs note y t if we bee his children wee shall also beare his image insomuch y t if we be vnder his tuition wee shal be defēded in despite of our enemies yea we shall be feared so as wee shall perceiue by the effect that it is long of none but our selues that wee be not succored by him and y t although our vnthākfulnes do beat backe his hand yet doth he ouercome vs w t his infinite goodnes For we see y t although the wicked haue the Law in their owne hand yet notwithstanding they be so abashed dismaied y t they be quite and cleane w tout heart We must needes see it or else we be duller than blockes For our Lorde hath wrought with such power that though wee were blinde yet wee might grope it with our hands namely that God hath daunted those that thought to haue cut the throtes of his children euen when no man durst lift vp his little finger against them insomuch y t when they thought themselues to haue wonne y e gole then were they seen to be so striken down discoraged cast into such feare perplexitie and so at their wits end as they wist not what to do nor where to become Indeede they had y e Law in their own hand as I said they had practises and deuices ynow and y e world sees y t they had neither vprightnes nor faithfulnes in them But yet howsoeuer they fared they were discoraged were made to stand gaping gasing one vpō another could not tel what to do for
of measure they indure after a sorte the peines of damned soules and they are euer readie to increase their superstitions Wherefore let vs looke well to ourselues and seeing it is not lawefull for vs to attempt any thing beyonde Gods will but it behoueth vs to knowe what he requireth of vs and to submitte our selues wholely vnto him lette vs be gentle and meeke minded to beare the yoke patiently which GOD layeth vppon vs seeing it is neither harde nor greeuous as I sayde afore And seeing that the ydolaters doe so followe their geere and nothing can stay their trotting and gadding but that they doe as it were flye to the seruing of their ydolles Lette vs steppe forewarde also sith wee see that our Lorde sheweth vs the way yea and such a way as though it be verie harde as in respect of our corruption is neuerthelesse verie playne and easie to vs in respect of the grace of his holy spirit Heere is this moreouer that Moses sayeth not heere y t the Iewes shall destroy and breake the ydolles in all places wheresoeuer they become but that GOD commaundeth them to doe it in the lande that is giuen them to inherite Wherein we see that the holy Ghost commaundeth not all the faithfull in generall to pull downe and to breake all ydolles in the worlde but onely where they themselues haue authoritie And it is a point well worth the noting For if we be among ydolaters it lyeth not in vs to ridde the Lande from the superstitions that reigne in it What is to bee doone then Euerie man must reforme himselfe in his owne heart so as all ydolles may be thrust out from thence When I see Gods seruice corrupted any where I must forbeare to haunt that place or to communicate in companie with those ydolaters I must cutte off all the wicked affections that are in my fleshe and I must shew moreouer that I am not minded to forsake my GOD nor to falsifie the faith that I haue plighted vnto him by defiling my selfe with the ydolatries that are about mee Therefore euerie man must first and formost reforme his owne heart and secondly separate himselfe from all things that may defile him And that is because GOD hath giuen vs a charge of our owne persons and made vs as it were keepers of his temples to the intent that euery of vs shoulde looke narrowly to ourselues That is a thing which it behoueth vs to doe when wee be in the countrey of Idolaters Besides this euerie man must purge and clense his owne house from all filthinesse So as if a man be a housholder hee must looke well about him that he hold well his children and seruauntes in the feare of GOD and in the purenesse of religion For if a man suffer his house to be defiled and all thinges there to goe to hauocke he shal be sure to make account thereof to God Not that a man can holde his wife and seruants continually tyed to his sleeue to turne them to the christian faith when he lysteth but my meaning is that he must not suffer any superstition or ydolatrie For why Seeing that GOD hath giuen him souereigntie in his owne house it behoueth him to deale in such wise as GOD bee honoured there and as no filthinesse be mingled with the pure religion but that all be ridde quite and cleane away But as for Kinges Princes and Magistrates which haue power and authoritie they must roote out all superstition and ydolatrie And seeing that GOD hath armed them with the sworde it behoueth them to vse it in that behalfe so as they doe not in any wise suffer or giue leaue that there be anie vncleannesse to greeue GOD withall or to abolish or deface his seruice Those are y e thinges which we haue to marke vpon this text of Moseses And therefore to be short let vs remember that hee commaundeth euery of vs to keepe cleane his owne body and soule For why God hath laide such a charge vppon vs that he will haue vs to be the Temples of his holy Ghost 1. Cor. 6.19.20 and therefore hee will haue euerie of vs to keep his bodie as cleane as can bee Nowe then let vs bee carefull to driue al idolatrie farre from vs and not to meddle with it in any wise And agayne let euerie of vs haue an eye to his householde that there bee no infection in it to mar the seruice of God And thirdly let those that are in estate of cheefe souereintie as kinges Princes and magistrates let them I say consider that sith the Lord hath giuen them authoritie and power if they suffer his seruice to bee defaced they shall bee called to account for it For it is saide that when thou art come into the lande thou must driue out al Idolatrie and vtterly deface whatsoeuer hath serued to any superstition And in speaking after that manner Moses sheweth that the putting away of idols is not all that wee haue to doe but that the cheefe point is the aduauncing restoring and stablishing of Gods pure seruice And that is well worthie to be noted For wee shall see a great number nowadayes which can wel enough mocke at the follies of the Pope at the abuses which reigne vnder his tyrannie They dare well enough eat fleshe vpon frydayes and they make no great account of Lent Saints euens or of the taking of holy water or of kissing of Relikes or of gadding on Pilgrimage or of anie other such petie trashe They haue no great deuotion to y e masse or to Shrift neither passe they for the deade or for the singing of diriges and such other paltrie for such as are deceased Wee shall see a great number that can well enough despise all the superstitions of the Popedome yea and euen laugh them to skorne and vtterly condemn thē But what There is no feare of God there is no Religion in them Surely it were much better for them to haue gone on still like bruite beastes in their ignorance than by such contempte to fall to rushing against Gods Maiestie like wilde beastes and not to perceiue that there is a God which reigneth ouer the whole worlde Then doeth it not greatly boote to haue abolished Idols except the true religion bee set vp in the steede of it Like as when a house is builded amisse if it be saide to bee nothing worth or that there be many faultes in it it shall be wel done to pull it downe againe whereas notwithstanding if it were let alone in the same plight so as a man had leuer to haue some Hoggescote to lodge in yet for all the ilfauorednesse and faultinesse of it it would serue his turne after a sorte being let stande still but if it were pulled downe and rased to the grounde and none other builded vp in steede thereof the pulling downe of it were to no purpose at al. Let vs marke then that here Moses deliuereth vs a perfecte
among vs blessing vs in such sorte as wee shall prosper more and more and that he will stablish vs in the possession of all the benefites which he hath giuen vs. Seeing the case standeth so too too leaude were wee if we woulde not submitte ourselues to him seeing that his desiring to haue vs is altogether for our benefite and welfare Let vs learne then on the one side to quicken vp our selues with Gods threatninges but yet on the other side let vs be moued and allured to serue him with a free and pure affection voyde of inforcement or constraint Let vs goe to worke of our owne goodwill assuring our selues that wee be bereft and dispossessed of all good thinges if wee serue not our GOD. And why Because wee can not prosper but by his fauour And let vs not delude ourselues if we see that he make vs to prosper this present time lette vs not fall asleepe but let vs consider that wee haue neede of the continuaunce of his benefites and free fauour towardes vs. And this is a very needefull warning for we see howe men take libertie as soone as they haue any respitte So long as GOD sheweth vs his roddes or as wee feele his stripes wee make countenaunce still to serue him Yea but that is but hypocrisie according to this complaint which the Lord maketh by his prophete Psal. 71.34.36 As long as I afflicted them they turned vnto me but either the same day or the next morow they became like themselues againe Therefore let not vs doe so but although GOD let vs alone in rest and wee perceiue no harme at hande yet let vs looke for it afarre of and forecast that there will come a suddeine tempest which wee looked not for if we swarue aside from his seruice Wee see howe that in summer the wether chaungeth in a minute of an houre euen so may it fall out in respect of Gods wrath and therefore let vs not welter in our delightes When God prospereth vs let vs not fall to frisking as abusers of his goodnesse and patience but let vs remember howe Moses sayeth Deut. â—2 9.1â— that when he hath giuen vs a Lande to inhabit he must be faine to maintaine vs in it and to stablishe vs in the possession thereof For I haue tolde you heeretofore that vnder this worde The Lande of Chanaan all the benefites that GOD bestowed vppon his people were comprehended as all in one perticular Nowe then let vs looke to our selues and if we purpose to continue in the perpetuall inioying of the benefites belonging both to our bodies and to our soules which GOD hath bestowed vpon vs let vs looke that wee continue stedfastly in the seruing of him without swaruing one way or other And moreouer lette vs labour that there may be one common accord among vs and that euery of vs hearten vp his neighbour to doe well so as we may doe as hath beene declared alreadie and as we haue seene heeretofore that is to wit that it is not for vs to demeane ourselues after our owne imagination and fancie as wee see men doe in bearing with themselues not onely when they doe as ill as may be but also when they doe their duetie by halues and yet they beare themselues in hande that they haue doone ynough and that there is no fault to bee founde in them GOD can require no more at their hande And though a man point them to a thing with his finger as if he shoulde say This is a generall rule and wee must not goe to it by halues but God must haue all that belongeth vnto him or else hee will accept none of all the thinges that can bee doone they shut their eyes at it O say they it makes no matter wee must haue a respect of our infirmitie we must be well aduised by wisedome and discretion Yea but for all that shall we swarue from that which GOD hath ordeined Lette men vse as much discretion and gentlenesse as can be but yet howsoeuer the case stande let him look wel to it y t Gods honour be not troden vnder foote and that mennes sinnes bee not so bolstered that any body come to aduance himselfe against the sacred maiestie of him that made vs and fashioned vs which also maintaineth vs by whose power wee bee vphelde and without whose grace we could not continue one minute of an houre Let this bee well considered and let men doe the thinges that are right in the eyes of the Lord for hee will not frame himselfe to our dyet Imagine we our selues to doo thinges neuer so well to the contentation of men yet wil not GOD be contented with them because hee measureth not himselfe by our weyghtes and balance He will haue vs to harken to his worde and to haue an eye to the thinges y t he liketh so as we may say Lord thou shalt haue the gouerning of vs. Thus yee see what we haue to remember vppon this text if we entende to eschewe the curse which GOD denounceth against all such as haue suffered the peruerting of the true Religion and the corrupting of his seruice and to haue him not onely to blesse vs but also to increase y e benefites which we haue receiued at his hande and also to continue them towardes vs to the ende Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faults praying him to make vs feele theÌ„ y t better so as we may be able to shewe that his instructing of vs in his worde hath not beene in vaine but that we may yeelde him such reuerence as our whole seeking may bee to haue him purely worshipped among vs and y t the same may be done with one accorde and all stumbling blockes bee cut off froÌ„ among vs so as we suffer not ourselues to bee deluded wittingly nor the ignoraunt to be leÌ„d to destruction but that we may looke to the drawing of them backe and that hauing such zeale to amende other folkes misdeedes euerie of vs may beginne at himselfe and not giue out owne flesh such libertie as that it should turne vs aside and alienate vs from our God but reine our selues short fearing his threates and also in respect of his blessinges and promises which hee maketh vs for that it is his will to maintaine vs in his house as his children 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 xxij of October 1555. The XC Sermon which is the first vpon the fourtenth Chapter YE be the children of the Lorde your God Therefore you shal not cut your selues nor make any shauinges betweene your eyes for the dead 2 For thou art a holy people to the Lorde thy God And the Lorde God hath chosen thee from all people that are vpon the face of the earth to bee a peculiar people to himselfe 3 Thou shalt
not eate any manner of lothsome thing 4 These are the beastes that ye shall eate of namely the Oxe the sheepe and the Goate 5 The Red deere the fallow deere the Bugle the wilde Goate the Vnicorne the wilde Oxe the Chamoyse 6 And all maner of beastes that deuide the hoofe and cliue the hoofe into two clawes and chaweth the cudde also among the beastes them shall ye eate 7 But as for these yee shall not eate among those that chawe cudde or doe but onely diuide their clawes that is to wit the Camell the Hare and the Cunnie For inasmuch as they chewe cudde and yet diuide not the hoofe they shal be vncleane to you 8 Also the Swine because he cliueth the hoofe and yet cheweth not cudde shal be vncleane to you Yee shall not eate of their fleshe nor touch their dead carkesses 9 These are they that you shall eate of all that are in the waters namely whatsoeuer haue finnes and scales 10 And whatsoeuer hath not finnes and scales yee shall not eate thereof but it shal be vncleane to you 11 Of all cleane birdes yee shall eate 12 But these are they of which yee shall not eate namely the Eagle the Ospray and the Fawcon 13 The Gleade the Kite the Vultur after their kinde 14 All manner of Rauens after their kinde 15 The Estrich the nightcrowe the Cuckowe and the Sparehauke after their kinde 16 The Skritchowle the great Owle the Swanne 17 The Cormorant the Pellicane the Dopchicken 18 The Storke and the Heronsewe in his kinde and the Lapwing and the Backe 19 And all creeping foules shall be vncleane vnto you and yee shall not eate of them 20 But of all cleane foules yee may eate WE haue here two cōmandements to expounde which God gaue vnto his people The one is that when anie man died among them they shoulde make no excessiue mourning and lamentation for them in disfiguring their bodies after the ceremonies and fashions of y e heathen The other concerneth meats for it was not lawfull for the Iewes to eate of all meates indifferently there was a difference set them betweene cleane beastes and vncleane beastes Nowe as touching the first Moses telleth them that they be a people chosen of God to bee separated from al other Nations of the world Wherevppon hee concludeth that they must not then disfigure themselues for inasmuch as God had set his marke vppon them they ought not to do anie wrong or violence to their owne bodies And therewithall this commaundement is so moderated that if a man haue forgone any kinsman or friende of his hee must not lament for him out of measure as wee see men doe who are wont to be too excessiue in their passions When a body is deade we see what sorrowing is made for him yea euen with grudging against God so all is out of order and there is no reason a◠all in their dealinges Moses therefore commaundeth the Iewes to be patient when it pleaseth God to bereaue them of their kinsefolke or friendes And therewithall he telleth them it is a shame for them to disfigure themselues after the manner of the heathen for asmuch as it was a defacing of Gods image which was in them because they were made holy from among all the people of the worlde Nowe as touching the first point for as much as this inconuenience reigneth as well nowadayes as it did at anie time heretofore that is to wit that men are too excessiuely giuen to making of sorrowe this is not superfluous for vs. In deede this ceremonie of rending folkes hayre and of scratching their faces to disfigure themselues is no more vsed but yet wee see howe God is grudged at in y e greefe that men take for y e death of their friendes insomuch as they martyr them selues without regard of submitting themselues to God There is no dealing with them to comfort them they bee caryed with such rage as God cannot bee hearde whatsoeuer yee say to them they bee deafe Nowe then seeing that this misdealing continueth still at this day wee must vnderstande that this doctrine concerneth vs also And here we haue to marke first of all that if the heathen and the vnbeleeuers and the poore ignoraunt soules which haue not beene trayned in the worde of God were not excused for this vice wee on our side offende God much more greeuously and without all excuse For he hath separated vs from all the worlde Yet notwithstanding men may well sooth themselues for there is not any thing where God tryeth our obedience more than by the liuing and dying at his pleasure so as wee knowe that our liues be not in our owne handes but that it belongeth to him to dispose of them and euerie of vs is readie to departe out of this worlde Rom. 14 8.9 whensoeuer it pleaseth him to call vs Or if hee take away our kinsefolke or friendes from vs we be well contented with it And indeede why pray wee dayly that his will shoulde bee doone but to protest that we bee willing to holde all our affections in captiuitie and to keepe them in awe Sith it is so surely they that vexe themselues with immoderate lamenting for the decease of their friendes are sufficiently conuicted by the onely order of nature that they striue with God and rebell against him Neuerthelesse as I saide afore if the sillie ignorant soules torment themselues after that fashion they bee to bee pitied For they knowe not that our dayes are determined and that God reserued the authoritie and priuiledge of calling vs vnto him when hee sent vs into the worlde They knowe none of all this and therefore it is no wonder though they vse such excesse in their mourning Moreouer they haue not wherwith to comfort themselues for none of them hath euer had any vnderstanding of the euerlasting life To their seeming if a man bee once deade all is lost hee is vtterly forlorne hee is quite and cleane come to nought And that is the cause why they conceiue so excessiue and vnmeasurable greefe Othersome goe at aladuenture and although they haue some imagination of the endlesse life yet are they not assured of the saluation of the parties and therefore they cannot comfort themselues with the fauour of God But as for vs wee knowe that death is but a parting of the soule and bodie asunder to the ende that God may shewe his inestimable power in raysing vs againe And we knowe also that hee is a faithfull keeper of our soules when hee hath receiued them and therefore that wee may well put them into his handes assuring our selues that our Lorde Iesus Christ dyed not for vs in vaine Seeing wee haue such comfort is it not too great an vnthankefulnesse to torment our selues after the maner of the heathen and the infidels when God taketh any man away from vs Yes And therefore when Saint Paul exhorteth the faithfull to haue patience in the departure of their
sheepe or of the Goate Yet notwithstanding if wee glut our selues with them the meate that is cleane of it selfe becommeth vncleane vnto vs because we bee vnthankefull to GOD in that we consider not to what end he giueth vs sustenance One man rusheth foorth into all excesse and yet is neuer the more mainteyned in strength of bodie by it for he is readie to burst and maketh himselfe altogether vnweeldie A drunkarde playeth the Swine or some other brute beaste and the wine so ouercommeth him that he hath neither wit nor reason And although wine be a creature that God hath blessed and haue no vncleannesse at all in it selfe yet is it defiled by such misusing of it Othersome neuer remember to giue GOD thankes nor to call vppon his name And that is an other kind of defiling our foode Againe othersome abuse it to vaineglorie and deliciousnesse and growe so farre out of order that they can no skill to serue GOD. Othersome are so giuen to daintie fare that it maketh them to put their consciences in ieoperdie insomuch that they will not sticke to make them bondslaues to all leawdnesse and wickednesse so they may haue good cheere Othersome are afraide of want and fall to snatching to filching to catching and to al that can be deuised to get somewhat by hooke or by crooke And thus doe all of vs defile Gods creatures which of themselues are cleane And that is the cause why I saide that sith our Lorde hath giuen vs greater priuiledge and set vs more at libertie to the end that the bondage of the lawe shoulde not haue dominion ouer vs therefore wee ought to bee the willinger to restraine ourselues in absteining from all vncleannesse and to consider that the cause why God hath giuen vs the free vse of all kinde of meates is that wee shoulde vse them purely and not be defiled on our side so as we might not bee blamed for defiling of the things which haue no manner of vncleannesse in them selues in respect of God and in respect of the order that hee hath set among vs. And we must haue this regarde not onely in respect of meate and drinke but also in respect of our whole life in general Considering then that God nurtured the people of old time by forbidding certaine meates to the ende that they shoulde thinke thus with themselues well then seeing that our God hath forbidden vs the things that are lawfull for the heathen and which they take leaue to doe let vs vnderstande that it behooueth vs to liue in all manner of purenesse and that seeing God will haue vs to bee pure in smal thinges hee will much rather haue vs to bee so in great thinges Let vs nowadayes consider to what purpose this ceremonie of the lawe may serue vs to the ende that euerie of vs may enter into himselfe As for example if a man be led with ambition so as hee wil needes aduance himselfe and clymbe too high or if he be caried away with couetousnesse so as he burne therewith or if hee be an vnthrift and leade a lawlesse life or if hee bee a whorehunter and giuen to beastly lust let vs bethinke ourselues thus howe nowe Our Lorde abhorreth euerie little vncleannesse euen in eating and drinking and what will come of it then if our soules be defiled sith they be the thinges wherein he will haue his glorie to shine most cheefely True it is that our bodies also are the Temples of the holy Ghost 1. Cor. 6.19 Eph. 4.23 24. but yet hath God set his owne image in our soules and what a thing were it then to defile them after that sort with all diuelishe and worldly vncleannesse Thus ye see whereunto it behooueth vs to applie this doctrine to vse it wel And by the way let vs marke that Gods wil was to holde the people of olde time in obedience that they might knowe howe it is not for men to take such libertie and licence as they list but that they must receiue it at his hande To bee short let vs not attempte any thing in al our whole life except wee knowe it to be acceptable to our God When wee haue leaue of him then may we well goe forwarde but if hee say it not then let vs be still And indeede although this prohibition were not put in writing yet had God put a difference afore betweene cleane beastes and vncleane beastes as we may easily perceiue by that which is written of Noe. Gen. 8.20 God commaunded him to make sacrifice after the fludde And whereof Was it of all beastes in generall No Neither had hee reserued so great a number of the vncleane beastes as of the cleane and that was by reason of sacrificing Then was there a difference alreadie euen at that time And whereof proceeded that Had men deuised it of their owne braine No. And therefore let vs marke howe God reserued to himselfe the prerogatiue of putting difference betweene the beastes that were cleane and the beastes that were vncleane to the intent that men shoulde know that it is not for them to liue as they list to haue y e bridle loose in al things but that it behooueth them to looke vpwarde to harken what God giueth them leaue to do And when he giueth them leaue then let them vse their libertie or else let them keepe themselues still Ye see here a doctrine that is as profitable as that which we haue touched alreadie for wee see howe men burst foorth into such disorder with so great headinesse that they haue no mind at all to vse Gods benefites according to his meaning Ye shall not finde one among a thousande that will consider with him selfe whether God giueth him leaue to doe a thing or no. But men rushe out into all disorder as though they had leaue to doe what they list Nowe then seeing wee be so leawde and vnkinde that wee fall to thrusting our groynes into thinges like swine and consider not from whence the benefites come good cause haue we to remember this doctrine wherein it is shewed vs that euen from y e beginning of the worlde GOD did put a difference betweene the cleane beastes and the vncleane And let vs vnderstande that although the ceremonie continue not any longer nowadayes Yet notwithstanding the same ought to serue vs for a warning to lift vp our mindes on high in our eating and drinking and in our vsing of all the rest of Gods creatures that wee may know howe farre God hath giuen vs leaue and simply submit our selues thereunto Again if he giue vs libertie let it always prouoke vs to glorifie his name to giue him thāks for it is one of the sacrifices which he requireth of vs that wee shoulde doe him homage for all his benefites as holding them from him Psal. 50.14.23 But that cannot be done except wee bee first put in minde that we cannot so much as eate one bit
our Lords will was y t the firstborne should be offered vp to him in acknowledgement of y t great benefite For seeing y e so great a miracle had bin wrought for theÌ„ it behoued them to honor God for it to be alwaies the more moued to magnifie his grace But wee see how forgetfull we are in y t behalfe insomuch that if God haue done vs any good turn in deed we can speake of it tell it forth with voyce loud ynough for a litle while but by by it slippeth froÌ„ vs we thinke no more of it But gods powring out of his gratious goodnes towards vs is to the end y t we should mind it continually beare it in remeÌ„braÌ„ce euer after Therfore is it requisite y t we should be warned put in mind of y e things which we would else forget Euen so stoode y e case as in respect of the offering of the firstborne For Gods will was y t it shoulde be a memoriall of the sayd benefite so as it might neuer bee forgotten And heereby let vs marke that although wee haue not the like ceremonies among vs yet doth God still exhorte vs to bee mindefull of the benefites that we haue receiued at his hande And the excellenter that his gratious dooinges are the more ought we to be moued by them to exalt them yea and to deale in such wise that euen when wee be dead and gone our children may continue in doing the like Thus ye see what we haue to remeÌ„ber concerning the order that was set downe for the offering vp of the first borne thinges It had bin ynough to haue spoken of it once and why then doth God repeate it againe but by reason of mens vnthankefulnes And this concerneth not the Iewes onely but also vs. Wherefore let vs consider that whereas God telleth vs that we ought to be mindfull of y e benefits which we haue receiued at his hand yet we cease not to turne our backes and to shut our eyes y t we might not see and if we be driueÌ„ to remeÌ„ber them whether we will or no yet are we too too lasie in doing it Considering then the naughtinesse y t is in vs insomuch that God hath no sooner turned his hande but that we haue by by forgotten what he hath done for vs or at leastwise whereas hee woulde that the remembraunce of his benefites should be printed in our heartes we thinke it ynough to haue borne them in minde a day or twayn Let vs accustome our selues to the mindfulnesse of them and consider that wee must not only blame the Iewes for their vnthankfulnesse but also remember that we ourselues are of nature like vnto them Moreouer whereas it is sayde that the first borne thinges which are to be offered must bee sounde and without blemish hereby we see how men wold faine beguyle God with their by shifts For they would haue picked the faultiest of their firstborne thinges to haue offered vnto God and they would haue thought with themselues well this shall be set out to doe seruice withall in the Temple for it will doe mee no seruice yonder beast doth but pine away well he must serue for sacrifice This were a playne mocking of God and yet was it a common thing among the Iewes But let vs come to our selues there is none of vs all but he findeth himselfe so ill minded as to defraude God continually of somewhat that belongeth vnto him For to let passe the ceremonie of offering the firstborne thinges God requireth that euerie of vs should offer vppe our selues vnto him and it is good reason that wee shoulde doe so Hebr. 2.14 for he hath redeemed vs from the bondage of death Wee were by nature the bondeslaues of Sathan and beholde GOD hath made vs his owne children therefore is it verie meete that wee shoulde doe him homage with our persons And as touching our soules wee knowe that the sonne of GOD spared not himselfe for the redeeming of them And as for our bodies wee hope that they shall bee raysed againe to his heauenly glorie Is it not meete then that GOD shoulde haue the whole possession of vs But when it commeth to the offering vp of ourselues to him the world seeth y t wee goe to it like cripples and purblinde folke Who is he that commeth freely vnto God and that suffereth himselfe to be vtterly cast down to be stripped out of his sinful nature Nay if we goe towards God with the sight of one eye with the sight of the other we are tied to the vanities of the worlde If we lende him our eares a little while by and by wee be listening to some other thing If we haue any good thought tending towardes him we be corrupted a thousande waies Such are the sacrifices y t we offer vnto God that is to wit sinfull sacrifices full of corruption To be short howsoeuer the world go God can haue no right at our handes Cal he neuersomuch vpon vs be he neuer so importunate with vs yet are we so hardharted y t we will neuer yeeld him his due Thus we see that although the ceremony of offering y e first borne as wel of cattell as of men is taken away yet this Law is not superfluous among Christians but vnder the shadowes of Moseses lawe God sheweth vs after what sort we should come vnto him nowadayes that is to wit not limping nor as purblinde folke ranging here and there but y t we should looke to the purging of the wicked affections that are in vs so as wee may come to him sounde both in bodie soule True it is that doe what we can it is not possible for vs to be without a great number of vices in vs but yet must not those vices be nourished neither must we flatter our selues If any of vs feele anie imperfections in himselfe he must mislike of it and being sorie for it wee must desire GOD to purge and clense vs from our sinnes that we may be ridde from all the corruptions that hinder vs to become acceptable sacrifices vnto him When we go that way to worke that is to say when euerie of vs fighteth against his owne sinnes by true repentance although there be many things amisse in vs yet will our Lorde receiue vs and not shake vs off 1. Ioh. â—1 7 For we knowe that the bloud of our Lorde Iesus Christ serueth to scoure out all our spottes And that is the cause why it is sayd that our sacrifices are offered to God the father in his name Hebr. 3.15 Seeing then that Iesus Christe is there aunswering for vs although there be spots in vs yet are they not imputed to vs. But yet must we on our side endeuour to amende them and by that meane acknowledge the thing that is sayde heere that is to wit wee must not offer faultie sacrifices vnto God nor resemble the hypocrites which come to
him for fashions sake but in deede make none account of him so as we should make a faire face of it to the worldewarde and in the meane while foster some secret poyson within but that we come right foorth to our God as he commaundeth vs. Thus ye see in effect what we haue to remember vpon this sentence of Moseses where hee speaketh of the firstborne Besides this our Lords meaning was that the first borne should be valued at a summe of mony as well of the cattell as of other things so as the thing that was alwayes aimed at was the mindefulnesse of Gods benefites But as concerning these things we will not enter into them as now for this text requireth it not neither doth y e time serue for it It sufficeth vs in fewe words to know that our Lordes meaning heere is that when we haue receiued any gratious good turne or that he hath bestowed any benefit vpon vs the remēbrance thereof should continue with vs not for a day or two but for euer and that the fathers should tell their children the same to the ende that he may be honored among vs for euermore Finally let vs not offer beastes vnto him in sacrifice as they did vnder the Lawe as appeareth by this figure but let vs assure our selues that y e acceptable sacrifice which God requireth is the offering of ourselues vnto him both in bodie and soule Rom. 〈…〉 1. Cor. 〈…〉 so as our whole seeking may be to be guyded and gouerned altogether by his holy spirite and that all that euer wee haue be dedicated to his seruice and applyed to the vse which he hath shewed vs that he may be glorified in all points Nowe let vs fall downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them better and that seeing there is nothing in vs but all manner of frowardnesse leaudnes we may seeke to be renued in such sort that as long as we liue in this mortal life our whole seking may be to be guided to the happie ende which we looke for in heauē and y t in the meane time we may liue after such a sorte in this worlde as he may be glorified in vs and that whē it shall please him to take vs hence wee may yeelde our selues obediently into his handes assuring ourselues y t sith he sheweth him selfe so gratious and liberall towardes vs as to gouerne vs in this transitorie life of his goodnes giueth vs al things behoouefull necessary wee neede not to doubt but that he will make vs to attaine to the perfection of the thinges which are nowe hidden which shall not bee opened vnto vs vntill the comming of our Lorde Iesus Christ. 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 fifth of Nouember 1555. The XCvij Sermon which is the first vpon the sixteenth Chapter THou shalt keepe the moneth of new fruites that thou maiest keepe Passeouer to the Lorde thy God For in the moneth of new fruites the Lorde thy God brought thee out of the Lande of Egypt 2 And thou shalt sacrifice the Passeouer to the Lorde thy GOD euen Sheepe and Oxen in the place which the Lorde thy GOD will choose to put his name therein 3 Thou shalt eate no leauen breade in that feast Seuen dayes shalt thou eate vnleauened bread euen the bread of sorowe For thou camest in haste out of the Lande of Egypt to the ende thou be mindefull of the day of thy departing out of the Lande of Egypt all the dayes of thy life 4 And there shal no leauen be seene in thy house during the seuen daies in all thy coastes Also ye shall not leaue of the fleshe that is sacrificed from the euening of the former day till the next morning THis present chapter treateth of the three feasts which God ordeined among the Iewes that is to wit the feast of Easter or passouer y e feast of Pentecost or Whitsontide the feast of Tabernacles or Tentes First hee treateth of the Passeouer God ordeineth that it should be diligently obserued for it was a memorial of great importance whereby the people were put in mind how they had beene redeemed put in possession of the inheritance that had bin promised vnto them It was behoouefull that y e same should be knowen for it was the fundation of all the benefits which the Iewes had receiued at Gods hande which they looked for afterwarde Without that they had bin no people separated dedicated to god neither had they had any hope of saluation for the couenāt made with their fathers had bin disfeated Therefore is it not without cause that God would haue that day kept holy with such ceremonie In like case was it with the feast of Tabernacles as wee shall see heereafter For it serued to put the Iewes in minde of their going out of Egypt and that whereas they had dwelt long time in the wildernesse without house or home and yet God had euer preserued them it behooued them likewise to acknowledge y e same benefite But we will treate of euery feast in his dewe order Presently we haue to speake of the passeouer But before I go any further we must marke also that God respected not only what he had done already but also ment therewithall there should be a figure of thinges to come whereof we haue now the trueth substance since the time y t our lord Iesus Christ hath bin discouered to y e world That is the cause why S. Paul telleth y e Colossians y t these thinges were but shadowes Col. 2 17. y e body wherof is in Christ Iesus True it is y t he speaketh not there expresly of Easter day by name but yet vnder the name of Sabbat he comprehendeth all the feastes likewise al the Ceremonies that depended vpon thē To be short God had a double respect in ordeining the day of the Passeouer The one was to do the people of Israel to vnderstand y t they came not into possession of y e Land of Chanaan by their own power but y t they had bin led in thither by the hande of God And because they had bin deliuered by miracle out of y e land of Egypt Gods wil was y t the same should be declared Againe forasmuch as the same deliuerance was a figure of the deliueraunce y t was to be hoped for by our Lorde Iesus Christ this feast of Passeouer extēded yet further y t is to wit y t whē the people ate of the pascal Lamb as they called it they should thinke thus with thēselues This is a shadow figure of the Sacrifice which shal be once offered vp wherby the world shal be reconciled set free And although the thing were not yet apparant to the eye Yet behoueth it the
consider that they ought to bee alwayes readie and to haue one foote set forwarde against the time that it shall please God to remoue them into some straunge countrie so as they make not their reckening to be so setled in any place that they shoulde not departe from it but rather bee readie to goe whensoeuer GOD calleth to fleete anie whither else Againe let those whome God remoueth vnderstande that he giueth them the prerogatiue aforehande to put the thing in vre which the holy scripture sheweth vs 2. Cor. 5.6 Hebr. 11.13 namely that we bee made pilgrims here beneath to the intent wee shoulde haue our resting place in heauen and let it confirme them so much the more in y e hope of y e life to come so as they may pluck vp a good hearte when they bee so driuen from place to place and not be too much greeued at it because it is a warrant to them that God hath reserued a better resting place for them After that manner ought all of vs together to obserue the feast of Tabernacles Let such as remooue not thinke neuerthelesse that they haue not any perpetuall state of abiding in anie place certaine but must offer themselues to GOD to goe whithersoeuer it pleaseth him And as for them y t are fain to remoue out of their countrie and are drawen a farre off let them vnderstande that Gods walking of them after that fashion in this worlde is to the ende to drawe them out of it and that they should not set their mindes vppon it Yee see then howe with one common accorde we shall make a good obseruation of this feast I meane as spiritually For nowadayes we haue not anie more the figures of the lawe but yet must the trueth of the Gospell needes bee conformable to the figures that were among the fathers of olde time And herewithall wee must also be readie to remooue a good pace so as wee must not be tyed nor helde backe to this corruptible life but goe to GOD with a free heart whensoeuer it pleaseth him to take vs hence And indeede what house soeuer we dwel in in this world our bodie is always going away If a man be asked which is his cheef house he will not goe seeke his chamber nor his kitchen nor any other of his houses of ease but hee will say it is his bodie Nowe let vs consider what our bodies are Wee may wel build vs houses of square stone Riche men make them pallaces and laye all their lande about them thereto Their building is substantiall it is able to indure much it is not to bee feared that it will rotte ouer hastily nor that it will bee marde with winde or wether neither is there anie thing in it to be altered And though some hanginges of it bee to be remooued that is all one the walles are so good that at a hundred yeares ende they bee as founde as they were at the first day Well may a man make such a building but can wee builde our bodies so as they may be of any long continuance No. Our Lord therefore doeth laughe those foolke to skorne which are so blinde that they imagine they shal liue euer the longer for their building of their goodly houses bearing themselues in hand that it is a meane to make them tarie y e longer time in this worlde But as I saide afore all houses are nothing in comparison of our cheefe house which is our bodie If a man passe not for hys chamber nor for his kitchen nor for his parlour but woulde go seeke some corner in his stable and betake himselfe to that saying this is the surest and substanciallest place I had leuer tarie here thaÌ„ in anie other part of al my house folke woulde laugh him to skorne as a foole Likewise if a man be proude of his house and haue no regarde of his owne person whereof he ought to make much greater account it is euident that he is out of his wits and vtterly voide of reason What is to be doone then Wee must come backe to this lesson of Saint Paules 2. Cor. 5 1. that if our outwarde man decay wee haue a building prepared for vs in heauen For this lodging of ours must decay and fall quite downe but yet shall wee be fully restored againe and then shal wee dwell in an vncorruptible house There Saint Paule sheweth vs the thing that I spake of before namely that our bodies when we haue neuer so great account of them are but as arbours made of Leaues which are of no continuaunce one blast of winde will blowe them quite and cleane downe Seeing it is so let vs walke in lowlinesse and lift our mindes aloft for wee haue promise that there we shall be immortall vncorruptible And we must not thinke it strange that our bodies shoulde bee compared to Arbors of leaues which are of no continuance for take mee the strongest bodie in the worlde and yet cannot the force therof continue long time in one state but that if the saying of the Prophet Esay be founde true as in respect of our soules it must needes bee verified much more of our bodies Esa. â—0 â— namely that a man is but a flower and that allbeit he flourish for a time yet is one blast of winde enough to make him to wither and to bring him to nought Such is our strength euen when it is at the best But besides this there is none of vs which feeleth not a great sort of inconueniences in himself to the intent we should forsake this present life and not bee too much addicted to it Take me the strongest man that is and hath hee not some disease or other that will not suffer him to indure long Againe if a man be once past a certaine age he falleth by by to declyning insomuch that a man may see and perceyue with his eyes that euen without sicknesse he slydeth away like water Indeede most men doe neuer thinke of it but what booteth it theÌ„ to blinde themselues Nay it is a monstruous thing that euerie bodie shoulde see how a man goeth to naught and yet bee so blinde as not to perceiue it in himselfe On the contrarie part if our Lorde be so gratious to the faithfull as to remooue them to and fro and to put them vnder many diseases it is to quicken them vp to goe forwarde with earnester willes to their heauenly inheritaunce because they doe but hang their winges in this worlde continually drooping nowe after one sort and nowe after an other and liuing as it were halfe deade Sith it is so let them vnderstande that God worketh for their benefite and saluation And it is a very profitable lesson when wee haue learned to keepe the feast of Tabernacles spiritually that is to say when we haue learned to passe in such wise through this worlde as wee goe on further And if we be demaunded howe such persons
faile not to do well and to deserue wel at Gods hand though they go not to worke with a free corage nor with hartie and substantiall soundnesse Let not such follies runne in our heads For God not onely reiecteth such thinges as pelting baggage of no value but also auoweth them to be all abhominable before him and that he will not suffer his seruice to be so shamefully disguised with out taking horrible vengeance for it And therefore let vs know that he will haue euery of vs to examine our selues sith we see al our thoughts and affections to be corrupted so as there is nothing in them but dung and vncleannesse let vs pray him to reforme vs in such sort by his holie spirite as he may be serued and honored by vs and wee apply to good and holy vse the thinges that he giueth vs and that therewithall he make vs to profite more and more in his obedience vntill we bee come with a free will to serue him with so good a corage as wee may be wholly dedicated to his honour 1. Pet. 1.19 And that we may so doe let vs repaire vnto our Lorde Iesus Christ that our spotes and steines may be scowred away by his purenesse and perfection as he hath promised vs. If wee shall doe so then will our God approue of our life Now let vs kneele downe before the maiestie of our good God with acknowledgment of our faultes praying him to make vs so to feele them that wee may from henceforth fall to amendement and resort to his mercie and that in the meane season he reforme vs in such sort to the obedience of his Law as it may shine forth in all our whole life and hee also beare with vs in our frailties vntill he haue ridde vs quite and cleane of them And so let vs all say Almightie God heauenly father c. On Munday the xviij of Nouember 1555. The Ciij Sermon which is the second vpon the seuenteenth Chapter 2 If within any of the Gates which the Lorde thy God giueth thee there bee found either man or woman that hath wrought wickednes in the sight of the Lord the God by transgressing his Couenant 3 And hath gone and serued straunge gods and bowed himselfe before them whether it bee the sunne or the moone or any of all the host of heauen which I haue not commaunded 4 And it is told thee and thou hast heard of it then shalt thou inquire diligently And if it be true and certaine that such abhomination hath beene committed in Israel 5 Thou shalt cause that man or that woman which hath committed that wicked deede to bee brought out of the gates and thou shalt stone them with stones till they die 6 At the mouth of two or three witnesses let him that is worthie of death dye but at the mouth of one witnesse let no man dye 7 The hands of the witnesses shal be the first vpon him to kill him and afterward the hands of all the people And so thou shalt ridde away that euil from thee Deut. 13.1.6 WE haue seene heretofore that if there were either man or woman which went about to counsell others to peruert the seruice of God they shoulde die for it Nowe here is a Lawe yet more sharpe that is to wit that if there be any ydolater founde among the people whether the same bee man or woman it must cost the party his head and his life yea though hee haue not gone about to corrupt others or to intice them to leawdnesse Truely this seemeth rough dealing at the first blush as we see howe they blame God for vsing such seueritie against such as vppon deuotion did any act contrarie to his trueth Because wee wey not Gods honour as it is worthy wee make greater account of a mortall creature than of the liuing God For if a man haue practised against his Prince or gone about to alter the publike state hee shall be condemned to death without any sticking Againe if a man bee vnderstoode to haue had secrete conference with his Princes enemie to haue shewed him fauour or to haue conspired with him no bodie will excuse such disloyaltie and yet for all that all this dealing is but against men But if a man turne away from the seruing of God to gad after ydols men thinke hee ought to bee borne withall as though it were a thing of nothing Whereby wee bewray that wee passe not for the diminishing of Gods honour or for the defacing of his maiestie But wee bee no competent Iudges in that case Therefore let vs remember what is saide heere and not thinke that God passed measure when hee did set such price vppon his honour Nowe it is saide If there be founde either man or woman to the intent that no frailtie should bee a shrowding sheete to any euill doing For else it woulde bee saide it is a womans deede If a man of wit courage and vnderstanding had done it it had beene to haue beene regarded but seeing it is done by sillie soules that are easie to be deceiued is it meete that they shoulde bee haled to death for it at the first dash See I pray you howe we bee wont to qualifie thinges But God on the contrarie parte intended to preuent such shiftes by telling vs that wee must not passe whether it bee man or woman but that the deede of it selfe is so detestable as that it ought not abide vnpunished Yet notwithstanding before wee proceede to punishing he will haue vs to vnderstande perfectly howe the matter goeth and hee will haue the truth of the thing tryed out And therefore hee saith When it is reported vnto thee inquire diligently thereof and if thou find it true then shalt thou take the partie which hath committed such crime and stone him to death Hereby our Lorde sheweth vs as he hath done afore that wee must not bee hastie to proceede rashly vnder pretence of any good will or zeale Deut. 13. â—â— but vse aduisednesse that thinges may bee well knowen And that is well worth the noting For wee see howe vnaduised zeale doth often carie men away and make them to offende GOD. And when it is done then they say I did it of a good intent Yea but GOD telleth vs heere that in this behalfe wee must behaue our selues discreetely And in deede God meaneth not that men shoulde so falsely abuse his name For what a vile thing is this that I shall suppose that I serue GOD and yet in the meane season haue no equitie nor vprightnesse in me Is it not a soule iniurie so to intermingle Gods holy name with mine owne follie and lewde imagination Wherefore let vs well weigh y t God by this place hath condeÌ„ned that same too too violent heate which men haue when they suffer themselues to bee so caried away by their zeale as they say without any moderation or stay at all Let that serue for one point And it
haue forbidden you that No. And therefore this lawe must concerne a people that hath receiued Religion afore and among whome some certaine rule is set downe and stablished Nowe then when God hath once commaunded one thing and forbidden another and hath tolde vs that his will is so what remaineth more for vs but to frame our selues thereafter And as for those that refuse his yoke can they say it is through ignorance and through some fonde deuotion Indeede it may well bee so but yet there lyeth another crime shrowded vnderneath namely the contempt of Gods worde yea there lurketh secrete malice hypocrisie and pride and all these saye I are mingled together Therefore must all excuses cease and we must acknowledge that all such as haue beene duely trained in the worde of God are lesse excusable than the ignorant And this is not to be applyed alonely to temporall Iustice but forasmuch as it is God that speaketh let vs marke that accordingly as wee haue proceeded in his doctrine and he shewed his will vnto vs our sinne is the greater if we followe not whatsoeuer he commaundeth vs. To this point must we come it is God that hath spoken vnto mee he hath graunted mee the grace to knowe howe hee will haue me to walke and therefore seeing that hee inlighteneth mee I must not stumble I must not play the blinkarde nor the blinde bussarde but I must take heede to the obeying of his doctrine If we doe not so we see that this foresaide punishment belongeth vnto vs and if wee be not chastised by the hand of man it is readie for vs from aboue For God can well skill to vpbraide vs with the fauour that he hath shewed vs in that hee hath vouchsafed to teach vs his will Insomuch that although the poore ignorant soules were halfe to be excused yet so it is that on our behalfe the crime is out of all square when wee set our selues after that fashion against Gods will which is knowen vnto vs. Thus yee see what we haue to remember vpon this place where it is expresly saide that God hath not commaunded those things Also let vs learne generally to iudge of Gods will according to his teaching of vs. For oftentimes we will needs lessen mens faults or aggrauate them and yet in the meane while we looke not at the thing that is tolde vs. Therefore let vs beare in minde that Gods will is conteined in y e holy scripture and y t that is the place where we must seeke it when we see that God speaketh so or so let vs hold vs to it without any gainsaying Nowe Moses addeth that the hande of the first witnesse shal be first against the partie that is to bee stoned and then the hands of al the people Wherein he ment to shewe that witnesse must not be borne but with feare But nowadayes many men make no great conscience to giue euidence at allauenture against their neighbours because they bee not put to the executing of the sentence Herevppon one goes and with his false tongue doeth wounde some man that is but halfe guiltie or peraduenture guiltlesse altogether And he bears himselfe in hand that a iob with his beake is not so great a matter by reason whereof he passeth not at all to speake against all trueth Yee see then the verie cause why there is so much libertie of forswearing nowadayes is that such as giue euidence against their neighbours are not put to the executing of the Iudges sentence But it was Gods will that their shoulde bee another order among the people of Israel namely that hee which gaue the euidence shoulde cast the first stone at the partie as who shoulde say it is thou that puttest this man to death By meanes whereof folke were restreined from bearing witnesse against any man vnlesse the matter were true and certaine For he that had giuen the euidence sawe himselfe dubble guiltie both of tongue and hand in murdering an innocent if hee had not deposed the trueth Wee see then howe it was not without cause that God commaunded this Ceremonie namely that the witnesses should bee the first in stoning the parties that were condemned to death by y e Iudges And hereby they were all done to vnderstande that no offēder was put to death but by the witnesse of such as had proued his offence by their owne knowledge Neuerthelesse God willed also that the hands of al the people should ioyne with them to shew that all of vs must bee furtherers of the maintenance of his seruice and of the pure Religion If any trespasse haue beene committed between man and man it shal be pursued by such as haue taken the hurt or losse or by such as haue to do therewith or else some common sollicitor shal haue the prosecuting of it for them all But when Gods honour is defaced then ought euery man to bestirre himselfe and it is a singular fauour that God sheweth vnto vs when hee imployeth vs in so honorable a thing as the maintenance of his maiestie to be as his Attourneys in that behalfe For what are we Now if God doe vs the honour to declare vnto vs that he wil haue his honour maintained by vs and by our hands shoulde we be negligent in that case So then wee see nowe what was Gods meaning in commaunding all the people to helpe to stone the ydolaters For thereby it is done vs to vnderstande that wee ought to haue a care to maintaine Gods seruice purely among vs and that euery man must bee earnest and zealous in this behalfe that as much as in vs lyeth wee suffer not religion to bee had in skorne or to bee peruerted But that if wee beare good will to the common weale when all thinges are well ordered and that wee loue to haue equitie and vprightnesse among vs there is much more reason that we shoulde bee verie chare of the worshipping of God purely that men turne not away from his woorde ne wander away wilfully from the Religion that hee hath stablished For although that wee nowadayes bee not bounde of any necessitie to the keeping of this Lawe as in respect of the Ceremonie yet doeth the substance thereof abide with vs. Euerie of vs is not to stone ydolaters but yet our Lorde doeth vs to vnderstande that wee must at leastwise haue so great regarde of his honour that so farre as lyeth in vs wee suffer not his name to bee scorned and his religion troden downe but that euerie of vs doe set our selues there against and make himselfe an aduersarie partie in that behalfe That is the thing which wee haue to note And so although the Ceremonie of the Lawe be not such amongst vs yet doeth the substance thereof stande in force still and wee ought to obserue it And for the same cause also it is added expresly that they must roote out the euill from among them Whereby he doth vs to wit that the suffering of
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
not supported nor fauored any euill neither is it ynough for them to bee able to say y t they haue yeelded euerie man his right when they were complained vnto but they must also inquire diligently of misorders and although no man speake to them or mooue them yet must they of their owne selues bee vigilant in making serch And if they finde any fault committed they themselues must followe the suite of it But this is ill obserued of most Iudges For they thinke themselues to bee come to the full perfection of vertue and that they be greatly to bee commended when they haue not refused to giue men the hearing If a man that is grieued doe come to complaine to them and they heare him and make countenance to helpe him they thinke they haue acquitte themselues verie well But our Lorde is not contented with that Although then that the partie which is hurt doe holde his peace and patiently put vp the wrong yet notwithstanding the Iudge or the Magistrate that is in office must not forbeare to doe his duetie for all that And therefore it is a fonde allegation to say there is no information no man complains of it Yea but yet neuerthelesse the euill is committed and God seeth it and hee hath commaunded that it shoulde bee punished hee will haue all misdeedes redressed and that no libertie bee giuen to the stronger to beare downe the weaker And shall the Iudge in the meane while holde his peace Let vs marke then that God will not haue the ministers of iustice to winke at mens misdeedes no not euen though there be no informer protector aduocat attourney or plaintife to moue thē therunto For they bee bound to punish crimes euen of themselues though no man prosecute any suite in Law And what ought they then to do when they be sued vnto and when the partie that is misused commeth sorowing and declaring his griefe If hee bee not hearde or if hee bee skorned for his complaining or let alone or peraduenture so vexed that hee is inforced to giue ouer his right and in the meane while the offender goeth vnpunished shall such trecherie be excusable before God Yet notwithstanding we see oftentimes that if a man which hath bin wronged do come to demaund Iustice he shal be trayned on In deede hee shall not bee driuen away with a kudgell it shall not bee saide vnto him that hee doeth but lose his labour but he shal bee so driuen off with shifts and delayes that the poore soule is sorie that euer hee attempted any suite and is faine to leaue off to his great griefe That is the common course which is kept in executing of iustice on the earth But wee see heere that such persons as haue so abused their authoritie must come to account for it For the heauenly Iudge will haue them not onely to heare mens complaints and to releeue them but also to make inquisitions and to search out matters to the verie bottome though it be not knowen that any fault is committed or that any man is wronged yea and euen though no man open his mouth to complaine And when men haue done the best they can yet will he haue them to offer Sacrifice as though some blame lay vppon the countrie it selfe vntil forgiuenesse of the offence were desired So then let vs learne on our part that our Lord watcheth ouer vs so that although we be oppressed and haue all the outrages in the world done vnto vs yet our Lord ceaseth not to haue a care of vs. True it is as I haue said afore that Iudges and Magistrates haue heere a good lesson and that they ought to consider that they shal not scape the hands of the Heauenly Iudge when they haue bin negligent in mainteining good men that are troden vnder foote If they passe not to defende them they must make a reckening for that loose dealing of theirs For it is al one as if they themselues were confederate with them And therefore we must vnderstande that seeing God hath such a care of those that are deade it is much more of consequence that our Lorde beholding all things would we should resort boldly vnto him for refuge when we pine away in this worlde suffering many troubles vexations though we speake neuer a worde ne finde any defence or helpe at all among men in how great extremitie so euer we be For although he shew not himselfe by and by neere at hand yet must we not thinke that he hath turned his backe vpon vs for hee marketh all the wrongs that are done vnto vs and our teares as it is saide in the Psalme shall come vp before him Psal. 56.7 For Dauid saith that the tears of the faithfull are put vp as it were into bottels as men put vp sweete waters into glasses and oyntmentes into vyols And so our Lorde keepeth the treares of such as make their moane to him and resort to him for refuge He keepeth all those teares of theirs to be reuenged for them in time conuenient But we must passe yet further For if God succour them that are departed it is a token that we be not as the brute beastes For as is shewed in S. Luke hee is not the God of the deade Luk. 20.38 but of the liuing Therefore let vs conclude that when wee be gone out of this world we shall haue a better life and be in the hand of God Loe what a recorde of the immortall life here is vttered in the marke that God giueth vs here namely in that if a man be found murthered solemne sacrifice must bee made to clense the Lande from the defiling whereto it was subiect For thereby hee witnesseth that after our decease we liue with him and that wee must not thinke our selues to bee vtterly done away and come to nothing when God taketh vs out of this worlde but rather that it is but a passage whereby to goe into the seconde life which hee promiseth vs. Seeing that this was spoken in the Law we ought the more to assure our selues thereof nowadayes For we haue the holy scripture more at large Wee haue the heauenly life shewed vnto vs much more apparantly in the newe Testament than it was shewed to the fathers of olde time before the comming of our Lorde Iesus Christ. And therefore wee ought to bee so much the more assured of it and not bee like the vnbelieuers who quake when they heare death spoken of as though all were fordone with them and as though they shoulde vtterly perish But wee must vnderstand that when God gathereth vs to him by death wee cease not to liue still to himwardes Although a mans bodie rot away and become a Carion like the bodies of brute beastes yet is God a faithfull keeper of our soules so as they be preserued in his hand by his power wherein he giueth vs hope of the last resurrection in the which we shal be wholly restored againe
generally his meaning was that they should not match themselues with idolaters For why It is a making of an entrie an opening of a gap to Satan that he may put all to hauock bring all things to disorder confusion God therefore ment to preuent that True it is y t at this day now that y e Gospell hath bin preached ouer all the world there is neither Gentile nor Iew any more wee haue no more any such distinction as was vnder the Lawe Gal. 3.28 For the separation wall saith S. Paul is brokē downe so as we must now link together in brotherly concord Eph. 2.14 forasmuch as God will be called vpon of all nations that all men should call him father and therefore we must knit our selues together Yea but there are which separat themselues through vnbeleefe wil not be of y e bodie of the Church but refuse y e God which is declared to vs by Iesus Christ will not be partakers of the adoption which hee offereth to all men both great small Vnto such we must not cleaue at leastwise if we intend not to alienate our selues from God from the way of saluation Whosoeuer thē matcheth himself wittingly wilfully with the vnbeleeuers dooth as much as in him lyeth to banish himself from the kingdome of God And for that cause doth S. Paul vse this exhortation that wee should not beare the yoke with vnbeleeuers telling vs that the thinges which were spoken in olde time to the Iewes belong also vnto vs so as it behooueth vs to flee far from all superstition frō all such as intangle vs therein And why For we not only beare the materiall vessels of the Lordes Temple but also are his very Temples wherein hee dwelleth by his holy spirit 1. Cor. 6.19 20. and therefore wee must offer both our bodies and soules in sacrifice to him that we may be wholy dedicated vnto him For seeing he hath chosen vs to be his childrē ought we not to be clensed frō al corruption both of bodie mind as hath bin declared Seeing it is so then let vs learne that when a man is to marrie he must as neere as hee can choose him such a wife as may further him in the seruing of God purely For why We be fraile enough of our selues without being corrupted of other folkes And if a man be in a good way and be neuer so wel minded and desirous to doe well he shal soone be marred by euil companie And the world sees it If a man doe but fall to drinking with a leawd fellow or a naughtipacke he is in daunger to turne backe and to become euery day worse than other so that yee woulde wonder to see him become a very diuel Now if a little tippling doe this what will insue when a man shall be faine to keepe companie with his wife as long as they liue Truely it is a manifest tempting of God when a man throwes himselfe headlong downe after that fashiō and stoppeth his eyes at the taking of a wife hauing no regard of his choyce y t he might be helped by her so as they might behaue themselues holily according to Gods will with one common consent That I tell you is a poynt which it behooueth vs to marke wel And what is the cause that nowadayes so many mariages come to ill end but that men haue not an eye to God but mens mindes are set vppon their lustes and pleasure or else they seeke for wealth God then is not accounted of therefore he is faine to reuenge such contempt and so doth hee as experience sheweth So much the more ought wee to marke well how it is sayd in this text that if a man will marrie a straunge woman that is to say an Infidel which hath not bin brought vp in the feare of God nor bin instructed in his word he must looke that shee be cleane chaunged before hee euer come at her For a wife is as a deadly poyson vnlesse she haue first forsaken her former conuersation and professed to liue thenceforth to Godward and to sticke purely to his word haue put her old bringing vp quite out of her minde yea euen cast her slough as they say And furthermore whereas it is sayd here that the woman must shaue her head pare her nayles put away her old apparell and mourne as though she had forgone her father and mother in deed those ceremonies serued for the Iewes and wee be not to vse those figures nowadayes But yet must wee haue an eye whereunto the same tended namely that the women as I haue sayd afore should be as it were chaunged y e they might bee brought into y e body of Gods Church This is a ground therfore y t when a man intēdeth to take a wife he must looke y t she be reformed aforehād that she know God his word so as she ioyne herself thereto be ready to giue ouer al idolatrie Vntil a woman be at y t point it is not lawful for a Christian man to take her to his wife And if he take her before and graunt him the grace to reclaime her afterwarde yet must hee vnderstand that he hath done amisse And looke what is saide of men concerneth women likewise For as women haue their inticementes to allure the hearts of men so men may easily tēpt women to turne them from the right way of saluation and to ouerthrowe them as the world seeth And therefore when a woman doeth of her owne will go take a husbande that is a despiser of God a wicked and looseliuer allawlesse person a drunkarde or a swearer it is all one as if shee forsooke God and banished her selfe out of his Church and shee deserueth to haue all manner of cursednesse to light vppon her head And where as this tolde vs concerning wedlocke let vs vnderstande it likewise of al other things that may thrust vs out of our way and let vs learne to bee conuersant with such companions that wee may euer bee edified still to the better For wee haue neede of such folke as may amende vs because that euery of vs is frayle of himselfe And therefore let vs seeke to match our selues with such as haue the feare of God and leade a holy honest life let vs shunne such as go about to intangle vs in their abhominations When wee see a malicious and frowarde person a despyser of God or a lustie Gallant that passeth not to bee an offence to all men let vs esteeme him as a plague and let vs vtterly eschue him For why whosoeuer comes nye him shall surely be infected by him out of hande And that is apparant So then let vs beare well in mynde that here our Lorde intended to shewe that wee must haunt such companie as is fit to teache vs to doe well and that on the contrarie parte wee must shunne all occasions of euill
man leaue to put away his wife for that is against the order of nature and against the first institution or ordinance of mariage Gâ—â— 2. which ought to continue to the worlds end But it is all one as if God tolde vs that men cannot behaue themselues euenly vprightly that they presume vpoÌ„ many things which are not permitted to theÌ„ And therfore like as men put shackles vpon euill conditioned horses euen so to the intent y t men also should not ouershoot theÌ„selues too far God setteth them a barre to stop at not that he correcteth their vyces altogether but that hee maketh some restraint of them If wee haue an eye to the perfection which God requyreth whosoeuer hath once marryed a wife 〈◊〉 â—9 6 must keepe his faith and troth towardes her to the vttermost that is to say euen vnto the death And although there bee faultes to bee founde in her yet must hee beare with her as with the weaker vessel Likewise the wife must behaue herself so quietly towardes her husbande that to the vttermost of her power shee must frame herselfe to his disposition 1. Pet. 3.5.6 The thing then which marryage requireth is that the two parties liue togither with one consent in the obedience of God and that neyther of them drawe aside by themselues but that if there bee any faultes in the one or in the other Eph. 5. â—1 22 they beare with them passe them ouer as I sayde afore If a man put away his wife whome hee tooke as a prisoner among his enemies although hee doe not hold her still in bondage yet is the marriage broken thereby Yea verily and yet is not that putting away made lawfull by God as who shoulde say hee had set men free at their owne choyce Neither must men soothe themselues or thinke themselues acquit because they bee not blamed by earthly iustice but Gods intent was onely to shew that although a man be so leawd as to breake his faith yet must hee not presume so farre as to play the tyrant too and to sel his wife as though shee were his bondslaue still for euer For he hath dishonored her Wee see then as I haue touched afore howe mannes wickednesse is so great that it cannot bee reformed and that it is much if hee can bee brought to some measure And therefore wee must put a difference betweene humane policie and the lawe of God which serueth to rule our life to the intent wee may walke as before him Humane policie keepeth a certaine meane It is no such perfectnesse as can acquit vs before God though wee haue not transgressed the lawes thereof But our Lorde draweth vs yet further in shewing vs the way to liue wel Hee resteth not vppon the thing that is possible in mannes sight but sheweth vs what is due to himselfe and wherein wee bee bounde vnto him Why bee not mennes lawes perfect in all poyntes Because that in them respect is had what is possible to bee obtained Lawes are not made in respect that it is good that men should do so but to the ende that men might liue togither one with another But when our Lorde giueth vs his doctrine shewing vs the way to liue well and holily hee respecteth not our abilitie to perfourme it For can wee loue him with all our heartes with all our strength with all our soule and with all our reason Alas it is much if wee did take paines about it and enter into the way and indeuour to set foreward Although wee were still farre from the marke yet had wee profited very much But yet doth not this barre God from demaunding his right You must loue mee sayeth hee with all your heart If a man reply that it lyeth not in vs to doe it it is nothing to the purpose Wee must tender thereunto whatsoeuer come of it He will haue vs to bee cleere from all euil affections from all wicked lustes of our flesh and is that possible No. And yet are wee bounde vnto it and the lawe requireth it And for the cause did I say according to my treating of the same matter heretofore that it standeth vs in hande to discerne well the spirituall law whereby God gouerneth our soules from all that euer is set downe in the lawes of this worlde for the ciuile ordering of this present life And hereof wee haue examples in this present place For as I haue declared before what meaneth mariage but that a man shoulde holde himselfe to the companie of his wife euen vnto the death quietly maintaining her and bearing with her But God seemeth here to giue a man leaue to put away his wife It is no giuing of leaue as I sayde afore For the bonde standeth still in force Mal. 2.15 that hee which putteth away his wife is accursed because hee hath broken the order which God hath set and sanctified But yet as in respect of worldly gouernement such a man was not punished among the Iewes As for nowadayes that libertie is not permitted For it is good reason that Christians shoulde vse a more perfect kinde of gouernement than the Iewes had considering that our Lorde Iesus Christ hath shewed himselfe in the worlde and vttered the will of God his father vnto vs more fully Therefore wee must not take such libertie nowadayes as the Iewes did in old time Nowe let vs come to the seconde lawe that is set downe here It is sayde If a man haue two wiues What Is this agreeable to the order of marryage Nay it is cleane contrarie to it A man cannot breake wedlocke more than by taking two wyues Gen. 3.24 It is sayde that they shal bee two in one flesh It is not sayde there that they shal bee three or foure Mal. 2.15 But our Lorde created onely one woman to the intent shee should bee the mannes companion And before he created her 1. Cor 7.2 hee sayth not it were good for a man to haue many helpes Let vs make him one helper quoth hee to bee with him Now seeing that God thinketh one helper to be ynough for a man surely whosoeuer goeth beyonde that rule turneth all thinges vpside downe it is al one as if hee would disanul the ordinance of God Yea verily For who is the author of maryage Hath not God spoken the thing that ought to stande inuiolable namely y t they shal be two in one flesh and that a man shall haue but one helper Now if notwithstanding this a man will needes take two wiues is it not an open defying of God Yes verily And therefore our Lorde sayeth by his Prophet Mal. 2.15 Matt. 19.8 that it were more tolerable for a man to put away his wife by giuing her the leaue that was permitted vnder y e lawe than to haue two wiues at once And there he sendeth such vnruly persons backe againe to the creation Behold sayeth hee God created but one man
fashion Psal. 49.12 In the nine and fortith Psalme he declareth that they must needes be very dulwitted sith they see that they must goe to the graue like sheepe and that their life is as fickle as can bee and yet notwithstanding will needes as it were in dispite of God haue an euerlasting monumēt here belowe where all thinges are transitorie But yet doeth this madnesse continue alwayes as he sheweth anon after Wee see with our eies how God mocketh such beastlinesse of men and yet their aftercommers continue still hard hearted and wilfull following the madnesse of their fathers And when there be Lawes that giue al the substaunce after that fashion to the eldest brother and leaue the rest of the children vnprouided let vs assure our selues that those Lawes are vnrightfull and wicked And why For as I haue sayde afore we must goe to the roote and when we will iudge of thinges aright wee must haue an eye to the originall from whence the same proceedeth For although God put men neuer so much in minde of their frailtie yet is there such an ouerweening in them that they will needes be abiding still in this worlde and leaue an euerlasting remembrāce behind them Againe we see that this kinde of dealing is contrarie to all naturall affection For ought not a father to loue all his children Yea but this is my firstborne And what are the rest Wilt thou leaue them to the wide worlde Wilt thou haue no regard of them He that careth not for those which are of his owne housholde is worse than an Infidell sayeth Saint Paul and hath forsaken the faith 1. Tim. 5.8 Euen the very heathen had this grauen alwayes in their hearts that howsoeuer they themselues fared they had especiall care of their children Although a mannes children be not worthie to be beloued yet ought nature to ouerrule in that case whatsoeuer come thereof Nay although you yourselues be euill sayth our Lord Iesus Christ yet do ye not faile to procure good to your children Matt. 7.11 Therefore as for thē that haue vtterly done away all naturall affection they shewe themselues to bee woorse than the heathen and more corrupted than they So then we must alwayes holde vs to this rule that a father is bound to prouide for all his children and that the eldest must not be as a gulfe Againe the birthright which was allowed of before the Lawe and also put in vre afore the Law allowed but dubble portion to the eldest And that was reasonable because the eldest is commonly put to the greatest charges and when his brothers are left fatherlesse hee must be faine to be their guyde and to be as a head and a father to them all Moreouer he is as it were the strength of his father aboue all the rest And it is the reason that is set downe here which reason we see that Iacob also vseth Gen. 49. ◠saying he is the beginning of my strength God bestoweth a kinde of dignitie vpon men when he maketh them fathers for hee imparteth his owne name vnto them All kinred proceedeth from him and to speake properly there is no father but he I meane as well of the body as of the soule And yet notwithstanding the same title is attributed to men euen because God vouchsafeth to yeelde them that honour Nowe when God honoreth a man so much as to make him a firstbegottē and to giue him preheminence aboue his brothers if he abuse it he casteth away the grace that God bestoweth vpon him Neuerthelesse we see it is not so perpetuall a rule but that an elder brother may be dispossessed of his roome Gen. 49.4 as we see befell to Ruben who was Iacobs eldest sonne And the Testament that Iacob made was not after the common maner of men as though the matter had beene to haue bin ordered after his owne liking but God spake by his mouth so as there scaped him not any one worde which was not a prophesie And therefore he sayth Thou Ruben my firstbegottē which wast y e flower beginning of my strength thou oughtest to haue bin innobled in my house but nowe thou hast beene sorrowe and heauines to me Thou must then vanish away and be bereft of the honour that belonged to thee by nature Thus was Ruben dispossessed and after a sort banished from his birthright For he hadde committed too too wicked a deede too deadly a crime And although God forgaue him so as he dyed not for it yet was he noted with endlesse infamie both he all his ofspring because of the incest which hee had committed The right then of the eldership is not a thing so peremptorily assured but that a child may be dispossessed of it for his misbehauiour or for some other lawefull cause But that a man shoulde bee suffered to peruert the order of nature for one wiues sake whō hee loueth better than an other that were no reason Nowe then let vs marke in fewe wordes that God ment to make a brydle to restraine men withall least they might be won by their wiues allurementes to conuey away the right of their children from one to another God I say ment to prouide a remedy for it aforehande And first of all let vs marke that the affections which we bring naturally with vs from our mothers wombe are vtterly corrupted in vs by I wote not what a kinde of lustes And if it be so in them what is it in the rest As I sayde afore ye see howe the loue of a father is common to all men by nature It is not a vertue peculiar to the faithfull as it were for that they be willing to obey God and haue an eye to his commaundements but although a man were neuer taught it ne euer wist what the seruice of GOD ment yet shall he well vnderstande that it is but ambition and pride to defraude the rest of this children of the portion of his goods for the aduancing of his eldest sonne True it is that he is the beginning of his strength but what for that should a man be so bewitched with the liking of a woman that he should vtterly forget what nature it selfe teacheth vs and which ought to be printed in all men euen from their mothers wombes Therefore we haue heere a good and profitable lesson to put vs in mind that we must fight against our lustes as though they were enemies inflamed against vs with all rage and that we must inforce ourselues in this case for we shal neuer bring it to passe with ease And the hardnesse therof must not discorage vs but although we see it to be a verie difficult and troublesome thing to be able to ouermaister our lustes Yet let vs goe forewarde with it still In deede wee must not presume vpon our owne strength but we must acknowledge our owne weakenes flee vnto God who in the ende will giue vs a happie victorie
make men afrayde Also it was Gods will that one dayes recorde shoulde suffice among his people that they should not keepe the corps there any longer But I haue told you alreadie that wee be no more bounde thereunto by necessitie In some countryes they haue deuised certaine brotherhoods who should goe and take down the bodyes from the Gibbets burie them And truely that was a fonde deuotion for they knewe not wherefore they did so The Iewes also were so bewitched with their owne dotages that they thought that the buryall of them commaunded in this place did concerne the welfare of their soules Likewise the Heathen imagined that the soules of men went wandring and straying heere and there vntill their bodyes were buryed But these are dotages of the diuels owne deuysing to turne away men continually to a multitude of lyes Gods care is rather of vs which are alyue as though hee meant to set a meane betweene the rigour of Iustice and the gentlenesse which ought to bee among vs. This meane therefore is well woorthie to bee marked for wee euer swarâ—e aside to some extremitie In shunning crueltie wee become cowardly and haue no more regarde of Iustice but woulde haue all faultes forgiuen and that men might haue free leaue to do all manner of mischiefe without correction On the other side in mynding to bee seuere we run in daunger of being too seuere God therfore appoynteth a meane which is first of all that we should punish the offences that deserue death And secondly to the ende that Iustice shoulde bee had in honour and that we shoulde not surmise any reprochefulnesse in it hee will haue the offenders bodies hoysed vp into the aire for men to looke at as it were in way of warrantie y t wheÌ„ a magistrate punisheth an offence he offereth vp a sacrifice acceptable in heauen consequently which ought to be well taken on earth Yet for all this hee will not haue vs to be too hardhearted but alwayes to reteine still some pitifulnesse and compassion And when iustice is so approoued he will haue the body to bee buryed yea euen remooued from of the earth as an infection For why So long as a mannes body hangeth vppon the gallowes there are two thinges seene the one is that God hath well prouided for mankinde in ordeyning the execution of iustice and that malefactours should not bee spared That is one poynt Another is that men may say thus with themselues Lo here is a wicked deede done for these are tokens that the land hath bin defiled Therefore when a bodie is so hanged vp it is a signe of the defyling of the lande by the committing of some robberie murther or other haynous cryme When it is so let this also bee euer marked God therefore intendeth to shewe that where iustice is executed the fault is forgiuen and the countrey standeth no longer charged therewith but his wrath is pacified And as though the misdeede had bin spared he will haue the body buried Thus yee see howe the executing of iustice vpon offenders and wicked doers and the cutting off of leaudenesse is a warrant that Gods vengeance shall not light vpon the Lande Nowe then wee see in effect what God ment by his Lawe Also we see howe the instruction continueth still vnto vs though we haue not the vse of the Lawe it selfe because the Lawe commaunded a thing whereunto wee be no more bounde since the comming of our Lorde Iesus Christ. So to be shorte this doctrine is not vnprofitable for wee knowe Gods meaning which concerneth vs as well as the Iewes But nowe must wee come to the chiefe point that is to be gathered of this text For whereas our Lorde Iesus Christ was hanged on tree it happened not by happe hazarde Truely the Iewes desired that he might be crucified which in those dayes was the most horrible reprochfull yea and painefull death that could be For the hanging of Christ vpon the tree was not after the manner that is spoken of heere Such as were stoned among the Iewes were also hanged vp vppon a gibbet after they were dead and although they were not strangled nor beheaded but ouerwhelmed with stones yet were their bodyes taken and hanged vppe that all others might take example at them But our Lorde Iesus Christ was crucified yea euen as though hee had beene a cutthrote after the same manner that men lay murtherers nowadayes vppon the wheele And as I sayde that was a verie cruell kinde of death Neither was it doone by the Lawe of Moses but by custome of the Romanes who raigned at that time in Iewrie Yet notwithstanding the sonne of God was hanged on tree And the Iewes regarded it not but cryed out to haue him crucified Also when Pylate condemned him thereto his meaning was not to put him to it as in respect of the reprochfulnesse thereof before God but God gouerned it in such sort by his secret prouidence that Iesus Christ was accursed when he hung vppon the crosse according to that which had beene spoken of him afore And that is Saint Paules meaning 〈◊〉 3.13 For in telling vs that we be sette free from the curse of the Lawe hee sayeth that our Lorde Iesus bare it in his body by being hanged vpon tree Also it is the same thing that Saint Peter ment in saying that he bare our sinnes vpon the tree 1. Pet. 2.24 And otherwise this saying of the prophet Esay had not beene fulfilled 〈◊〉 53.5 that the chastisement of our peace was layde vpon him so as hee was faine to beare our punishment whereby we might be reconciled vnto GOD. And in the foresayde text which I alleadged out of y e Galathians S. Paul treateth of two things He sayeth that because wee can not attaine to righteousnesse but by fulfilling the Lawe in all pointes and by being discharged before GOD it behoued our Lorde Iesus Christ to bee subiect to the Lawe to the intent that his obedience might nowe be imputed vnto vs and God accept thereof as though we brought the like obedience of our owne When we speake of being iustified before God howe is that to be vnderstoode Verily that we should obey the thinges that God commaundeth vs in his Lawe For the righteousnesse that hee speaketh of is that he which doeth those thinges shall liue thereby Leuit. 18.5 Then must our life be ruled altogether after the will of GOD and then shall wee be taken for righteous before him Is there nowe so much as one man to be founde which commeth anie thing neere this obseruation of the Lawe and that with such vncorrupt soundnesse No. The holiest Saintes that euer haue beene were farre off from such perfection Then are we all disappointed of righteousnesse so as we can not in any wise stande in Gods fauour But yet are we righteous in the person of our Lorde Iesus Christ. And why For he beeing the souereigne king in whome there was no
we must labour to maintaine our neighbours right as wel as our owne and be so faithfull one towardes another and on both sides be so vprightly minded as we might say as I would not y t an other man should suffer my goods to perish but that he should preserue them for me so must I do the like to al those with whom I am conuersant that is to say all men as shal be declared more fully hereafter And if we be bound to sende home our neighbours Oxe or Asse that is lost let vs see whether wee may take away an other mans goods by extortion leaude dealing For there are manie which think it no offence before God to conuey to theÌ„selues by suttle meanes the thinges y t belong not to them And wherefore is that Bycause they shall not bee impleaded for it at the Lawe Yea but who is he that acquitteth them Thinke they to dally so with God But as I haue declared before the Lawe sayeth not only that we must absteine from all robbery but also preserue the goods of our neighbours For if I lay waite to finger to my selfe and to inrich my selfe by impouerishing them that haue wherewith to serue my turne seeking mine owne profit by my neighbours losse I must not thinke y t God liketh of my suttle dealings craftines shifting When we haue washed our hands neuer so clean before men what shal it boote vs if the heauenly Iudge condemne vs Thus yee see y t the way for vs to put this text in vre is to consider Gods intent in condemning theft in his Lawe which is y t he will haue vs to indeuour to benefite our neighbours to the vttermost of our power so as euery man may peaceably inioy his owne and ech of vs helpe other eschewing all hurt hinderance of our neighbours and doing to all men as we would be done vnto That is the effect of the thing which we haue to beare in minde We see that euen in the beastlines of Popery some tracke of his doctrine was reteined still True it is y t those shauelinges being as gulfs and spreading out their nets to drawe in the pray to theÌ„ from all sides willed folke to make offerings of the thinges y t they had found bearing theÌ„ in hand y t if the owner were not found those things were excheated to God meaning to their owne purse Yet notwithstanding this stoode euer as a rule y t vnder peine of theeuery it was not lawfull to conceale any thing that was found being knowen to be lost but that all meanes possible should be wrought to finde out the owner Now seeing the blind wretches which were so brutish knew this what excuse will there be for vs Nay we see what libertie many folke do take noweadayes insomuch that euen they which pretend to haue the Gospel do play the theeues for euery trifle so as there is nothing but pilling polling w t them But in very deed the most nuÌ„ber of theÌ„ neuer tasted what Gods truth is But how so euer the cafe stande this saying of God ringeth shirle heere our eares are continually beaten with this lesson y t we ought to procure the welfare of other men Yet notwithstanding let a man go into y e fields he shal finde nothing but robbing and filching And what shall he finde in townes cities much worse A man shall see snatching and catching euery where al mens indeuour is to fleece one an other Wo worth vs therefore if we bethinke vs not better of y t thing that is tolde vs heere which is y t God commandeth vs to procure the welfare of other men and to looke to the doing of it in such sort as no man may be hindered by our default and not only y t we be cleere from all euill dealing but also from all negligence or slothfulnesse For God inioyneth vs y t as we thinke vpon our owne profite so we must not forget the weldoing of our neighbours But as we would haue others to looke about for vs when we had lost any thing so must we be likeminded towardes all such as wee can succour in their neede Now if it be sayde that we must bring againe our neighbours Oxe or Asse what is to be done to his owne proper person Or to his children and houshouldefolke I see a housholde out of order and the maister thereof deceiued If I warne him not thereof I am to blame So then we must proceede so farre by degrees that if wee must haue a care of beastes much more must wee haue it of humaine creatures If I ought to bring home a mannes Oxe when I finde him straying for feare he shoulde bee lost what ought I to doe to his children that are readie to perishe and runne a straye like brute beastes Shal I not thinke vppon them to bring them into the right way Againe in generall if I see my neighbour goe to decay and destruction I ought to reclaime him accordingly as S. Iames warneth vs saying If any of you bring backe his neighbour into the right way Iam. 1. â—9 when hee was gone astray he hath wonne a soule to God Now if our Lorde extend his loue eueÌ„ vnto Oxen and Asses what ought we to do to those whome he hath created after his owne image which are like our selues to whome we be linked by a kinde of brotherhood not onely in respect of our bodies but also in respect of our soules Shall we see them run astray go to destruction not reach them our hand nor do our indeuor to bring them backe againe to the way of saluation Therefore when we see menssoules in daunger to bee lost let vs learne to reclaime them let vs apply our selues thereto asmuch as we can possibly For if we be slacke in that behalf there needeth none other witnes against vs than y e bruit beasts For if we suffer their owners to lose them we shal be condemned before God So must our inditement be made and framed against vs by the brute beasts when we shal haue held skorne after that fashion to bring back the wretched creatures that are gone astray to cause them to be reduced againe vnto God For if we be bound to maintain mortal men in their right I pray you be we not double yea a hundredfold more bound to do it vnto God Behold God telleth vs that we belong to him that we bee his heritage Now I see a poore man goe astray like a beast that is lost and shal I suffer God to be bereft of his right or to haue his possessions diminished True it is that we cannot inrich him but yet doeth he shewe howe deerely he looueth vs in y t he hath purchased vs with the bloud of our Lorde Iesus Christ. I see Gods possession go to hauocke and make no account of it and so is it lost from him through my defaulte and
but hee will keepe vs safe and sounde And besides this let vs marke also that if they which put their neighbours in perill of their bodyes are guiltie before GOD much more shall they bee accountable to him which cast any stumblingblocke in their neighbours wayes whereby they be turned from the way of saluation If a man shoote at aduenture and wounde one as hee passeth by hee is worthy of blame yea and of punishment too For why Men ought to looke one to another Am I to be excused if I shoote at aladuenture and kill a poore man that mistrusted no such thing Nay I ought to be aduised for him aforehand Euen so is it with all other lyke thinges Insomuch that if any neighbour fall into any missehappe through my faulte or negligence it is an offence committed against GOD and the world also knoweth such thinges to bee punishable But I make my neighbour to stumble not onely to the breaking of his arme or of his leg yea or euen of his necke but also to the destroying of his soule and what a thing is that For wee see that the stumbling blocks which are cast in mens waies serue to the vtter destruction and casting downe of the silly soules that were puchased by the bloud of our Lorde Iesus Christ. Therefore when men procure troubles stumbling blocks in the Church doe they not cause the thinges to goe to destruction which God had begun to build vp And is not that one of y e highest points of treason against God Therefore let vs looke to our selues and seeing y t God hath such a care of our persoÌ„s let euery of vs follow his example if we prouide aforehand y t no hurt may befal to mens bodies let vs haue much greater regard of their soules And moreouer let vs marke what is sayde heere concerning euery mans house For if a man giue euill example to his houshould he not onely bringeth bloud vpon his house that is to say he not onely defileth the house wherein he dwelleth but also he bringeth much worse vpon it that is to say all manner of cursednesse and hee prouoketh Gods wrath There is a man which is a despiser of all Religion hee passeth not to haue GOD dishonoured in his house nay hee neuer openeth his mouth but to the spewing out of some blasphemie or diuelishnesse againe on the other side his wife is a harlot or a drunkard or a feend of hell vtterly voyde of the feare of GOD voyde of courtesie voyde of modestie and besides all this there are a great sorte of other euil examples to bee seene there in diuers maners and is not the dooing of all these thinges a wilfull defiling of his owne house And what can come thereof When a man hath goods and a great housholde if in the meane while hee defile the place that was giuen him and wherein hee dwelleth so as all is full of filth as for example his children are ill nurtuâ—ed his seruauntes are vnruly and in stead of giuing themselues to the seruice of God there is nothing but loosenesse and cause of offence what other can come of it than is sayde in this text namely that his house is defiled And therefore let vs marke that after our Lorde had declared in this text that all those are counted for murderers before him which are not careful to preserue all mens liues hee addeth likewise that euery man must so prouide for his owne houshold as no offence may bee committed there and that the poore soules bee not destroyed as for example that the young children be not corrupted and marred by wicked bringing vp nor the seruants and housholdfolk see any thing that may marre them but that the Maysters and Mistresses do so behaue themselues that GOD bee honoured and serued to the intent their houses bee not defiled and infected with the common â—ilth of the worlde but that wee may shewe that God raigneth there so as his blessinges may be powred out vpon it in all respectes as well of body as of soule Nowe let vs fall downe before the Maiestie of our good God with acknowledgement of our sinnes praying him to make vs so to feele them more and more as we may returne to him as to the Phisition that can heale vs of all our diseases Praying him also so to call vs home to himselfe that with all sobernesse and modestie we may cast aforehand to keepe our selues chaâ—t and vndefiled for his seruice and that therwithal we may euerichone of vs haue a care and regarde of our neighbours being ready to releeue one another as much as is possible eschuing all anoyaunce and harme dooing and that by this meane wee may with one common accorde shewe our selues to bee true children towardes him and bee able to call vppon him with full trust And for the bringing heereof to passe it may please him to rayse vp true and faithfull Ministers of his woorde c. On Wednesday the viij of Ianuarie 1556. The Cxxvij Sermon which is the third vpon the two twentith Chapter 9 Thou shalt not sowe thy Vineyard with diuers kindes of seedes least thou defile the increase of the seede which thou hast sowen and the fruite of the Vineyarde 10 Thou shalt not plowe with an Oxe and an Asse together 11 Thou shalt not cloath thy selfe with cloth of diuers sortes as of wollen and linnen together 12 Thou shalt make thee fringes vpon the foure quarters of thy vesture wherewith thou couerest thy selfe THere is no doubt but God in forbidding the Iewes to sowe their Vineyardes with diuerse seedes to clothe themselues with wouen garments of diuers stuffes to plowe their grounde with an Oxe and an Asse minded to bridle the multitude of inuentions which men forge vnto themselues to alter the plaine simplicitie which we ought to hold vs vnto and which nature it selfe hath taught vs. For the minde of man is a wonderfull storehouse alwayes to deuise some one thing or other And as a man by dayly experience may see it keepeth therein neyther meane nor measure Nowe all this while superfluities in all thinges encrease dayly For men giue themselues ouer only to delights and pleasures to their gorgeous pompes and braueries and I knowe not what trimnesse as they terme it so as they haue cleane forgotten to liue after common order and according to that vse and fashion wherewith men ought to content themselues if they had any stayednesse or sobrietie in them Wee see I say howe men giue the bridle to their lustes and take to themselues such lawlesse libertie that there is nothing but a mingle mangle in the whole order of nature Nowe our Lorde minding to holde his people in some modestie hath spoken in this place more grossely and vnder certaine particular thinges meant to shewe them howe he liketh of plaine simplicitie to the intent hee might restraine such straunge deuises as dayly arise and that men although their lusts bee
liberalitie towards vs let vs consider of it Psal. 104.14 15. It is sayd in y e 104. psalme y t God hath bestowed on men not only bread and water for the necessitie of their lyfe but also wine to comfort their harts and to make them merrie WheÌ„ we see y e God of his exceeding grace giueth vs beyond our very necessitie that which we neded not well let vs accept of his liberalitie know that he giueth vs leaue to vse it in good conscience with giuing of thankes He could wel bring forth corn for our sustenaÌ„ce although no bloome came before it and hee could wel enough cause fruite of the trees to encreace w tout either leafe or blossome But wee see how our Lord intended to delight all our sences and meant to present vs with his blessinges in all sortes and in all the creatures which he offereth vnto vs to reioyce in So then this barbarous rigor that men should bee debarred of that which God hath bestowed vppon them is not to bee spoken of or admitted Let vs but onely restreine our couetous desires let vs consider well of that which God graunteth vnto vs to goe so farre forth and no further wheÌ„ we once perceiue that the thing is not lawful before God Now our Lord commaundeth vs to keepe our selues vnto plaine simplicitie It followeth then that all needelesse minglinges and disguisings of thinges are alwayes euill For they are as so many vices which God reproueth And if this wickednesse bee euidently seene in meates and drinkes it is yet more apparantly knowen in apparaile I pray you to what excesse are wee growen herein nowadayes In deede this wickednesse raigned in men long agoe and it is not for naught that the scripture speaketh thereof but yet it is much more nowadayes than euer it was Esa. 3.15 â—â— The Prophet Esay speaking of the attire of women because they were so curious in trimming vp themselues and had such a sorte of pettie trinkets deciphereth them particularly as if he had had some inuentorie of their Chistes euen from y e crowne of their head vnto the sole of their feete as their ouches and brouches and such lyke knackes And hee tels them that God can well skill to make a violent reformation seeing they were so set vppon their brauerie and toke no care of amending that wickednesse But we may see nowadayes more of this than euer was heretofore and no varietie can please men They are as it were beginning stil a fresh to deâ—ise some new thing or other and are neuer at an ende And what is the cause hereof but that we shew in deed how we haue no care at all of our soules when we are so busied about our bodies that we let our soules to ruft when through our foolish desires we seeke so many beautiful deckings such strange inuentions to make a shew of our selues to the worldward Let vs therefore note that all these curiosities doe bewray that men and women despise God because they cannot hold themselues within the order of nature which is the true rule to liue by and so consequently they defile the vse of his creatures So then we must not stand so much on the threedes where y â— our garments are wouen as who would say God hath forbidden vs to weare Linciewolcie but wee must vnderstande that our Lordes meaning is we should obserue a simple natural fashioÌ„ in our apparail not vse such gay glorious flimflams to disguise things nor to seek after such superfluous deckings For when we doe so it is al one as if a man would come disorder an whole house For example sake there is an houshold well ordered now if one would come and ouerturne the pottes and platters and mingle the sheetes with the handtowels and table-napkins and so tumble all thinges together what a thing woulde that bee The lyke is done when we cannot keepe such measure as to apply vnto our vse that which God hath giuen yea which hee hath giuen vs as I haue tolde you on condition that wee should eschewe all excesse and not mingle thinges together after our owne fantasies Now if this were well noted we would by effect shewe that wee are a people shooled out for God and that we haue his word which withholdeth vs from intermingling our selues with the defilementes of this world But if a man would lay forth all the vices which are committed in this behalfe one sermon woulde not serue For we see to what a maze this wickednesse is growen at this day And that is a great shame But yet for al that euery man looketh to his owne profite When we see that mens fond desires tickle them then beginne wee to reare vp some new deuice in our braine and this wil be trimme saith one I must needes haue an other new deuice and yet an other yet a third to that There is no talke of the necessitie nor of the vse of thinges but first of pleasing the desires of men and secondly alwayes of making our gayne And is mony spent vpon those superfluities Wee must finde out more And in the meane while there is nothing else but wickednesse and naughtinesse wilynesse and vnfaithfulnesse among men And I would to God this were not to be found But wee ought to thinke better hereon than wee haue done Ye see how we are to practise this doctrine where God hauing spoken of food commeth to speake of apparaile and sayth there shall be no such varietie as might serue to paint out men and to peruert al the simplicitie which is in nature And in deed if our sight were not ouerdimme we should easily discerne this matter and say this and this is not conuenient But what wicked custome hath so put vs out of the right way that we be as blind herein as Beetles Why can we not iudge that there is nothing but confusion in our lyfe Because we are so drunken with the filthie dregges of our superfluities that wee haue lost all sense and are become more than blockish But if wee would take vnto vs such as haue liued in playne simplicitie and bring them aside a little to beholde how men leade their lyfe and to see how they haue to day one thing to morrow another and how they are euery day to beginne againe and how they are alwayes forging of some new deuices to put that out of vse which was in fashion but three dayes agoe and all to gaine mony afresh and to see how others spend to maintaine their shewes and their braueries if I say some of these good meaning men which haue bin brought vp in playnesse should see this they would spit at such follies But yet for all that we are not to be excused Although our vices blinde vs yet the Lawe of God shall alwayes remaine It shall remaine I say to our vtter confusion if we aduise not our selues better to reclaime our selues and to
slaunder his wife when God I say abaseth himselfe to execute this office should women be so beastly and wicked as to giue themselues ouer to vnchast villanie No for surelie this priuiledge cannot be to highly esteemed yet they make a skorne of it Ye see then what the end is which God amed at and what wee haue to beare in minde in this Lawe Now withall let vs note that when Iudges and Magistrates are warned of their office euery one in particular ought to gather an instruction hereby As how If a false reporte be raised on one which is innocent the office of them which beare the sword is to maintaine the good name of euery one That is it which God commaundeth them As for vs on our side let vs not waite for our punishment at the handes of Iudges and Magistrates for false accusing of any But let vs keepe our selues from all slaundering sith it is a thing which so highly displeaseth GOD. Let vs therefore take heede how wee open our mouth to stayne as if wee woulde defie him if when wee see him set vs such a barre and to threaten vâ— by other mens harmes yet wee cease not to followe the same wickednesse This is al one say I as if we woulde defie him and proclaime open warre against him So then let vs learne that when God ordayneth any execution of punishment it is not only to the intent that he which hath offended shoulde bee chastised but also that wee shoulde take it for a rule to learne howe to behaue our selues as we ought and not be so senselesse as to cast our selues headlong into wickednesse seeing our lesson so written before our eies And so to bee short let all the corrections which are contained in the Lawe serue vs for so manie bridles to restraine vs withal and let them teach vs to walke in the feare of God or at least let vs take them for preseruatiue medicines and let vs not tarie till the mischiefe light on vs but prouide for our selues before hande and pray God that hee so guide vs as we taste not of his anger And let vs put that in practise also which S. Paul saieth speaking of adulteries and such like things that no man deceiue vs with vaine words Eph. 5.6 Take heede saieth hee yee bee not deceiued for the worlde dispenseth easilie with it selfe euen so far as to dallie w t God to set his iustice at nought but bee not you deceiued in that behalfe saieth hee for the wrath of God commeth vppon the children of disobedience for those things Nowe if God by punishing of sinnes sheweth howe hee detesteth them in that hee setteth downe a law in writing and appointeth Iudges and Magistrates to execute that which he commaundeth I pray you is it not a most certaine warning and such a one as ought to touch vs more neare the quicke And if for all this we will be stubborne and hardhearted in our wickednesse is it not a rushing with our hornes against God as I haue saide alreadie Yes surely And therefore let vs note that seeing God hath punished aduowtries so grieuously it is to shewe vnto vs that it is so great a filthinesse as cannot but nourishe his wrath and vengeance Therefore his will is that aboue all thinges faithfulnesse should bee kept in marriage Now here the speciall case is of adulteries Without doubt all kinde of whoredome displeaseth God For we must euer returne backe to this principle or grounde that sith God blessed man and woman when he ioyned them in marriage he curseth all whoredome accordingly as the Apostle also saieth That marriage is holy honourable Heb. 13.4 insomuch that when the bedde is dedicated vnto the name of God that is to say when the parties are ioyned together in his name and do liue honorablie it is as it were an halowed estate but adulterers and fornicatours God will iudge He speaketh not onely of adulterers that is to say of such as haue broken their owne marriage and the marriage of others but also hee speaketh generally and without exception of all them which giue ouer themselues vnto any manner of whoredome in respect wherof S. Paul saieth also that not onely adulterers are shut out banished from y e kingdome of God 2. Cor. 6.9 but fornicatours also And againe we see that when hee speaketh of such as liue a wicked and loose life and therfore ought to be excommunicated and cast out of the Church hee speaketh not alonely of adulterers but of fornicators also And the reason why is most worthie noting For what are our bodies and soules but the temples of the holy Ghost Seeing God vouchsafeth vs this honour to dwell in our soules and bodies is it not great reason that they shoulde bee kept holy and vndefiled And if a man soyle himselfe by coupling himselfe with an harlot is it not all one as if he woulde teare in pieces the bodie of our Lord Iesus Christ Let vs therfore note that generally God detesteth all kindes of whooredome But hee speaketh in this place of adulteries because in them there is the greater villanie And why because if a maide promise marriage and falsifie the faith she hath plighted shee defileth not onely her owne bodie and so consequently violateth the temple of God but she also dishonoreth her husbande with whome shee was coupled so that she robbeth another of his good yea of such good as cannot bee recompensed with golde or siluer For she setteth him forth vnto open shame for whom if neede so required shee should spend her life Is it meete then that it should be suffered Therefore let vs note that whereas our Lordes will is that the maides which haue promised marriage shoulde be stoned if they commit whoredome it is because they haue committed villany against their husbandes in not keeping their faith to whome they were betrothed And therefore he wil thâ—â— such a fornicatour bee likewise punished And why Because hee robbeth an other man of his good name and breaketh an holy and sacred promise Men punish falsifiers and forgers As for example if a man steale a publike Recorde as an indenture deede bonde or such like or falsifie it he shal be grieuously punished is not marriage a greater thing than a contract of an hundred crownes or a bargaine of an house or of land This case concerneth the fellowship of two reasonable creatures yea and their fellowship for life and death the case concerneth an holy bande which God himselfe hath stablished among vs yea and that to this intent that al coÌ„fusion should be taken out of the world so as we should not be like vnto brute beastes which couple together w tout any difference but that y e maÌ„ shoulde haue his wife the wife her husbande And if this be violated and taken away al order of nature is corrupted If we play the blinde busâ—ards and winke at such geare so let
approch neare vnto him ought to be souÌ„d both in their bodies and in their soules For whatsoeuer was figured in y e law was referred vnto that spiritual and heauenly patron which Moses saw in the mount as it is written in the 25. Chapter of Leuiticus And this is wel obserued both by S. Steuen Act 7.44 Hebr. 8.5 and by the Apostle to the Hebrewes So then let vs note y t when God barreth those from entring into the sanctuary which had any mayme in their bodie he ment to betoken therby that he woulde haue his seruants sound pure Yea and that men should not in y t behalfe rest on that which is seen with the eye of man but rather seeke after the true soundnesse which God respecteth which is in our heartes and in our mindes The like is to bee saide of that which Moses addeth touching bastards God meant hereby to shewe first what a priuiledge he had graunted vnto the stocke of Abraham And this was done to the intent that his fauour shoulde be the better knowen Beholde howe God chose out of all the world one certaine people And why Wee haue before shewed that there was no worthines at all in them but this proceeded of his own free bestowed loue Nowe because men doe willingly darken the fauour of God or cleane forget it or happily not knowe it in such sort as they should God would that the children of AbrahaÌ„ before they entred into the sanctuary shoulde learne to reason thus with themselues What is y e cause y t we haue accesse entraÌ„ce vnto our god What is the cause why hee sheweth himselfe so familiar vnto vs and receiueth vs when wee come vnto him It is because he hath chosen the seed of Abraham howbeit such as are y e true seed of Abraham We see theÌ„ how god ment to make theÌ„ which were descended from y e stock of Abraham to perceiue y t without any desert of theirs he had chosen them to be the inheritaÌ„ce of y e euerlasting God I say he shewed this vnto theÌ„ exercised theÌ„ in the remembrance of y t benefite to y e intent it might be y e better acknowledged among theÌ„ That say I is y e thing which we haue to note first of all Secondly God by this meanes held the Iewes shorter y t they might keepe themselues pure chast and y t there might be no fornication among them nor any such confusion as men might not know which were right begotten and which were bastarde children when no difference might bee had in that behalfe Therefore GOD by ordayning this Lawe gaue the Iewes an occasion to liue more chastly to the ende their stocke might bee holie and not prophane and that he which intended to commit adultery should be moued thus to thinke and to reason with himself How now God chose me before I was borne because I am of the children of Abraham and yet not contented herewith he hath declared that hee will be my sauiour euen to a thousand generations he accepteth my ofspring hee hath dedicated it vnto himselfe although we be al cursed by nature yet this grace of adoption exceedeth in my stocke And shall I goe now and raise vp a defiled seede which shall not bee of the people of God which shal not be of the body of his congregation which shall haue no entrance into the sanctuary Were not y t a renouncing of the benefit of my god Iâ— it not to shut him far off from me to giue him no entertainment or to shew him no countenance when hee calleth mee so gently This say I ought to holde backe the Iewes or els they were more than blockish And that had beene too leawd an vnthankfulnes and 〈◊〉 forgetting of the benefit which God had graÌ„ted vnto them Therfore that we may nowe apply these two places to our instruction let vs note y t although God regard not nowadayes whether there be any blemish in a mans body or no ne respecteth our parentage yet notwithstanding his will is y t this law shold serue for vs and y t we should apply the truth therof to our vse that is to wit y t when we come vnto him we must bring with vs an vpright soundnes And wherein Surely not in our bodily members for we know y t his seruice is spiritual Therfore let vs purifie our soules I grant y t our bodies ought to be purified also as S. Paul warneth vs Iob. â— 23 â— Cor. â— 6 but that is not in such wise as there be no maime or fault of sicknes in them but it is meant that we must not defile them w t vile and wicked thinges as he speaketh of Idolatry fornication also as the scripture speaketh of briberies extortions He which falleth downe before ydols as much as in him lieth defileth his body which ought to be dedicated vnto the seruice of God The like is to be said of fornicators which giue theÌ„selues ouer â—nto such wickednes as God detesteth They which spoile rob another man of his goods 〈◊〉 1.15 haue bloudy hands as the Prophet Esay vpbraideth them Thus ye se how we ought to indeuor our selues to purifie our bodies But y e chiefe point is y t we haue this soundnes in our soules that they be not scarred w t any such maime as may hinder vs from being quicke and ready to obey our God We must not say I be womanish but we must haue an inuincible corage to make battaile against Satan against all temptatioÌ„s shewing ourselues to be meÌ„ indeed Likewise we must not be weake in faith but wee must proceede always forward and enforce our selues to come vnto y t maÌ„s estate wherof S. Paul speaketh to y e Ephesians Eph. â— 13 that we wauer not with euery word but hold vs fast to y t which is good abide coÌ„stant stable in y e truth which we haue knowen Wee must not be tottering wauering too fro but we must resist al temptations so as nothing may hinder vs to keepe on that course whereunto God hath called vs. Let vs therefore strengthen again y e weake knees let vs fortifie y e trembling hands by the power of y e holy Ghost Thus ye see whereof we are expresly warned in this place to occasion vs to cling vnto our God when we be to withstand any teÌ„ptations which hinder vs from seruing him And moreouer let vs note y t seeing God hath sanctified vs yea that together with our whole ofspring we ought to continue in true chastitie when we heare his voice at y e mouth of our God I wil be y e sauiour both of you of your children also after you Gen. 17.7 WheÌ„ God is so gratious as to giue vs children we ought to prouide diligently y t the stocke be pure vndefiled And let the faithfull take good heed that they intermingle not them selues
men be in peace they become so dronken with their pleasure delites y t they can not be helde froÌ„ wandring from giuing theÌ„selues ouer vnto many corruptions if they be in war they behaue themselues much wors But we on our part what ought we to do when we are in griefe and trouble let vs know y t God by y t means calleth vs vnto himself wil haue vs to be so much y e more carefull to serue him forasmuch as wee want his succor and y t he must hide vs vnder his winges If we haue time of peace let vs know y t he giueth vs leasure to bethink vs what we haue to doe to call vpon him in quietnes to consider y e better of our duetie a great while aforehande while we haue faire calme wether For if the wether become troubled w t stormes clouds we see not a stones cast as they say from vs but when y e sun shineth faire cleare then we can ken a far off Euen so our Lord when he granteth vs peace quietnes would haue vs vse it in such sort as euery man shold dispose order his life vnto his obedience y t he may enjoy vs we be farre from confusion disorder not drawe back when he â—llureth vs vnto him by gentlenes nor shake off his yoke as though we wold not suffer him to gouerne vs any longer Thus ye see in effect what we haue to gather vpon this place As touching y e exaÌ„ple which is set down here whereas Moses would That he which is defiled in his body should be seuered froÌ„ the company of others Let vs briefly for a conclusion note two things therin The one is y t God by such ceremonies would haue his people to keepe themselues altogether pure both of body soul. True it is y t before god the man which hath offended shall not be absolued for his washing of himselfe in water That auaileth nothing For none of these corruptible elements pertaine any thing to y e saluation of our soules Neuertheles because God ordaineth theÌ„ therefore they stand vs in steede As y e water of baptism is not like other coÌ„mon water the reasoÌ„ is because God hath hallowed it vnto a special vse to y e intent it shold be a warraÌ„t vnto vs y t we are washed by y e bloud of our Lord Iesus Christ. Now when we haue this we must also make our profit of the aide which God hath giuen vnto vs because of our weaknes The people of olde time had many mo because they were holden like litle children as S. Paul sayth Gal. 3.24 in comparison of them we are come vnto mens estate Therefore when God ordained y t men shold wash theÌ„selues with water for any bodily defilement it was to the intent y t euery man should know as he him selfe declareth y t to be dedicated vnto God wee must walke in all purenes when there is any corruption amoÌ„g vs it must be purged Ye see theÌ„ whereunto this law serueth vs in what sort we must apply it vnto our instructioÌ„ I grant we haue not now y e old ceremonies of y e law we are not precisely bound to wash ourselues when we are defiled or haue any spotte in our bodies but yet wee must hold still y e truth substance therof which is y t seeing God hath sanctified vs we must continue in his seruice purging vs from all corruptions both of body of minde as S. Paul also exhorteth vs in the second of y e Corinthians 2. Cor. 6.17 where he sheweth y t euill must not be nourished among vs. For when it is suffered to encrease to infect the whole flocke Matt. 17. â— what wil come of it in the end but y t it will growe remediles when the infection hath taken hold throughout And y t is the cause why excoÌ„munication was ordained in y e church if there were any which behaued themselues amisse by leading an vnruly leaud kinde of life our Lord Iesus coÌ„manded to separate them for a time froÌ„ the church to the intent to make them ashamed y t they might humble theÌ„selues therupon returne vnto y e flocke liue better than they had done afore and that others also might thereby be warned so as wickednes shoulde not haue lawles libertie as though all thinges were lawfull permitted We see then that although nowadaies this figure be no longer in vse yet not withstaÌ„ding we may gather a good profitable instruction from y t which was coÌ„manded to the antieÌ„t people First of al we must be fuly resolued to offer ourselues vnto God in such sort as our bodies minds be kept vndefiled knowing y t we haue y e like promises y t the auncient fathers had yea far larger therfore we ought to endeuor so much the more to atttaine vnto that purenes which I told you of And therew tall if we see any which corrupt the flock with their infections let them be remoued according vnto y e order which our Lord Iesus hath coÌ„manded vs let them be so remoued y t knowing their wickednes repenting theÌ„selues of it in the end it may serue them for a medicine to purge them so as y â— infection growe no further but y â— the Church of God be alwaies maintained in such order as meÌ„ may know y t God hath not for nought drawen vs out remoued vs from the rest of the world which is defiled but to the end y t he might gouerne vs by his holy spirit and we be so wholy his that we may be true sacrifices vnto him both in life in death Now let vs kneele downe in the presence of our good God with acknowledgement of our faults praying him to touch vs with right repentance y t being angry with ourselues for offending him for being turned away from him we may endeuor nothing more than y t he may frame vs wholy vnto his will and y t being rid of al corruptions and infirmities of our flesh we may be clothed with his righteousnesse so as his glory may shine in our whole life And because it can not otherwise be but y t in this world there shal be alwaies some thing wherefore hee may finde fault with vs let vs pray him to vouchsafe to beare with vs in our imperfections vntill hee haue brought vs vnto himselfe into his heauenly kingdome And so let vs say almightie God heauenly father c. On Munday the xxvij of Ianuary 1556. The Cxxxiij Sermon which is the fourth vpon the three and twentith Chapter 12 Thou shalt haue a place without the camp wherunto thou shalt goe forth 13 And thou shalt haue a paddle among the rest of thy tooles and when thou listest to sitte downe without thou shalt digge therewith and when thou hast eased thee thou shalt couer that which
is come from thee 14 For the lord thy God walketh in the middest of thy camp to deliuer thee to giue thee thine enimies before thee Therfore let thine host be holy that he see no filthy thing in thee and turne away from thee 15 Thou shalt not deliuer the seruant vnto his master which is escaped to thee from his master 16 He shall dwell with thee euen among you in what place soeuer he shall chuse in one of thy cities where it liketh him best thou shalt not vexe him 17 There shal be no whoore among the daughters of Israell nor anie whooremonger among the sonnes of Israel WE haue already seene heeretofore how God meant to traine vp the people of old time vnder the lawe in all purenes euen in the smallest thinges intending thereby to accustome them to keepe thēselues holy without any maner of stain or defilement And this is y e principall end wherunto wee ought to referre the first sentence of y t which we haue now read A man might think it strange at first sight y t God should speake of such a thing as is mentioned here namely that when men will ease themselues they must couer their ordure A man would thinke y t this ought not to be put in y e law of God For these are such things as are not honestly named But as we haue already touched it behoued the people to be alwaies led by the things which concerne the body vnto the keeping of thēselues in al holines in the seruice of God as for example wheras in the lawe mention is made of washings it was not for y t the clensing of the soule cōsisted in taking a litle water to wash ones hands or to wet his body withal but the people was warned thereby y t they must purifie thēselues before God or otherwise they were defiled If a mā happened but to touch the body of one y t was dead he was become vnclean And why Thereby God gaue vs to vnderstand that wee can scarcely in all our life mooue either hande or foote but we drawe vpon vs some staine or other For this worlde is full of occasions vnto euill and we for our part do no sooner take any thing in hand but we offend therein so as we ought alwaies to consider acknowledge that if God take vs for such as wee are hee must needes abhorre vs. And why Because wee are filthy and vncleane What remaineth then for vs to doe Let vs seeke the remedy of our vncleanesse Can the water enter as farre as the soule to purge vs No. It is but a signe to betoken that men haue neede to be washed and to be made cleane and they ought to bee guided thereby vnto that which is represented vnto them by the water The like is to be sayde of all other thinges Let vs therefore note well that whereas Moses sayth here that if men auoyde their excrementes and any stinke insue therof or if there be any disorder among them God is offended at it not y t he stayeth on those thinges for we know that all is one vnto him so our harts be pure and clean our bodies answerable therunto so as we be not stirred vp to defile ourselues with our wicked lustes and affections But yet for all that because men pardon them selues so lightly for many faultes and by giuing themselues the bridle are led from one euil vnto another this law say I was giuen to this intent that men should accustome themselues euen in the smallest thinges to take heede of all vncleanes If a mā be of vnhonest behauiour in his life doutles he will become so hardhearted y t he wil make no account of filthy things as we see how beastly some are become in that behalfe when they haue once forgottē God al honesty they cast off al shame so as a man may say they haue no longer any discretion to knowe what is good what is euil and this cōmeth of euill accustoming of thēselues And therefore our Lord not without good cause ment to bridle his people in all these things which pertaine vnto y e body For it was not lawfull for thē to make water I know not how much lesse to ease themselues but in secret And why For if they had bin a filthy vncleane people this filthines of theirs might haue bin to their further discredit As much may bee said of vs. If we be not ashamed hereof we giue ourselues by by the bridle in things also cōcerning God It is needeful therfore y t we be restrained gouerned with such honestie as men may say we walke in the presence of our God And indeed whē we are to receiue any honorable gests our house shal be swept we will take good heed y t no sluts corner be left nor any thing else which may offend thē What reuerence then ought we to beare vnto our God who alwaies beholdeth vs we can not stir a finger but he eieth whatsoeuer we do in our whole life Ought we not so to walke before him as to be well ware euery one of vs least we should displease him True it is indeede as I haue already touched y t God is not offended w t these corruptible things for he is not subiect to our passiōs nor to be moued with thē But because of our rawnes for y t we are grosse and earthly minded there is great need y t by the things which concerne y e body we shold be warned to come vnto y t which is spiritual So then we haue now y e meaning of this law wherin God forbad his people to lay their filth abroad to be seen And he addeth also the reason thereof For I am in the middest of you sayth he and I will turne away from you if you do otherwise Heereby he declareth y t neither the health of the people nor any such like thing was the matter y t he respected in making this law neither was it any ciuill policie as for exāple it may bee well cōmanded it is a very good order y t men shal make clean y e streets and such other thinges for it is for the health of men when such things are not obserued it is a filthy thing if a man see heapes of filth mire in a citie he wil say there is no good order seene vnto God had no respect hereunto whē he forbade such filthinesse but hee aimed at an higher thing to wit y t the children of Israel shold be put in minde to say wel God is so gratious vnto vs as to dwell among vs let vs therefore learne to walke in such purenes of soule body y t principally our souls be purified frō al wicked thoughts and affections and secondly y t our bodies also be kept in such honesty y t we be not hardned to cōmit any filthy things before men grow past all shame for y t
were y e next way to make vs forget the duetie which we owe vnto God We also on our side must take heede of these things not in y e manner as the Iewes did which straitely obserued this law other such like touching the ceremony but we must keepe ourselues vnto y e truth and substance therof which they so much despised according to the coÌ„mon custom of y e world which is euer wont to busie it selfe about the formalitie or shew of things to make no account of the substance Let vs therefore learn to know y t whereas the Iewes obserued this ceremony w tout any minding at all of y t which God required of them they did but dally play with God and their whole obseruation thereof was but hypocrisie so as they did nothing else but prouoke y e anger of God For when men wrest peruert his word in such sort it is such a trecherie as he can not suffer But it is no wonder to see this abuse among men For they would faine content God with such outward things it is ynough for theÌ„ so they set a good face on y e matter And being theÌ„selues carnall they measure God by their owne ell But contrariwise let vs note y t when God coÌ„maÌ„deth vs smal things it is to lead vs to a farther matter therefore let vs alwayes aime at this mark not stay ourselues on things which are of no gret importaÌ„ce according to y e rule which our Lord Iesus hath deliuered vnto vs in this behalf Maâ— 23. â—3 Ye ought in deede saith hee to doe these small things wheÌ„ they are coÌ„manded by y e law but yet ye must alwaies come vnto y e chiefe principall point And we know what God sayth namely y t he requireth mercy not sacrifice his will is y t there shoul be faithfulnes iudgement and vprightnes among men And as for sacrifices washings such like thinges his meaning was y t by theÌ„ men shold be trained to put the assurance of their saluatioÌ„ in y e fauor which he hath promised vnto theÌ„ y t they be sory for their sins when they see them before their eyes y t they should serue theÌ„ for witnesses to endite themselues to y e intent y t when they offer themselues to God being in such displeasure with their sinnes they might attaine pardon and mercie of him Thus ye see what we haue to beare in minde And now seeing the figure is passed done away we haue no neede to busie ourselues in the outward obseruatioÌ„ of this law What remaineth then Is this law needeles nowadaies in respect of vs Ought not we to reade it Yes for ye see that God ment it should be an instruction for his church euen vnto y e end of y e world It remaineth then y t letting the figure passe we gather y t which is taught both to the Israelites to vs namely y t in all things we must take heede of stayning and defiling our selues Nowe we are not ignoraunt what the things are which defile a man Maâ— 15.18 It is not y t which entereth into a man as our Lorde Iesus Christ speaking of meats sayth but it is y t which coÌ„meth out of a maÌ„ Look how many wicked affectioÌ„s we haue so many stainings of vs haue we before god For froÌ„ whence coÌ„meth fornication Proceedeth it not out of the heart of man From whence coÌ„meth ambition From whence come other wicked desires as couetousnesse enuie pride and all the rest Now when y e soule of man is so full of such foule staines y t it is infected before God it draweth the body by by vnto theÌ„ and if we put wicked thoughtes in practise beholde howe our bodies also are wrapped in the same filthines with our soule we become altogether defiled Let vs therefore learne so to dedicate ourselues vnto God as our infectious filth be not a cause to driue him away from vs. And therewithall let vs beare in minde that which S. Paule sayth namely that seeing God will dwell within vs we must purifie both our minds bodies â— Cor. 6.20 2. Cor. 6.16 And this is the reason which Moses alleadgeth when he sayth That God alwayes dwelt in the middes of the campe of Israel to deliuer theÌ„ to giue vp their enemies into their handes And afterwarde he addeth Take heede that the Lorde thy God depart not from thee when he shall find any vncleanesse in thee At this day this fauour is bestowed in more ample maner vpon vs than it was then vpon the auntient people For we know howe God is ioyned vnto vs in the person of his only sonne Now seeing y t the fulnes of the godhead doth dwell in our Lord Iesus Christ that not vnder a shadowe as in the arke of the couenant where y e lawe was enclosed but is assuredly our God being manifested in the flesh seeing it is so y t we are members of Iesus Christ 〈…〉 3. â—6 that he hath vouchsafed vs so great a benefite as by coÌ„ming downe from heauen to ioyne himselfe w t vs let vs note y t at this day God is more neere vnto vs than he was vnto y t people yea he will make vs to haue more feeling of his vertue and power For we are alwaies in such sort vnder his protection y t we neede not to feare but that his power is still stretched out to maintaine preserue vs. When our Lord Iesus sayd vnto his disciples I am with you euen vnto the ende of the worlde 〈◊〉 28.20 surely he ment to strengthen them in all the conflictes which they were to suffer in preaching of the Gospel and it serued likewise to declare vnto vs also y t he will neuer forsake vs as in respect of his power Seeing it is so then that we are vnder the gouernment of the sonne of God and y t although he be ascended vp into heaueÌ„ he faileth not to fill all y t he is also our shepheard to the intent y t none of them whoÌ„ his heauenly father hath giuen vnto him should be lost 〈…〉 .10 〈◊〉 5.30 that we are bone of his bone flesh of his flesh as S. Paul sayth and y t there is no greater coniunctioÌ„ betweene y e husband the wife than is betwene the son of God vs. Seeing it is so I say let such gratious fauour as this prouoke vs to withdraw ourselues froÌ„ al filthines let vs keepe this holy vnitie which we ought to haue with our God And moreouer let vs also diligeÌ„tly note how precious a thing it is y t God dwelleth with vs to giue vp our enemies into our hands to deliuer vs froÌ„ all euill For hereby we are warned y t were it not for his fauour we are set open to ten thousande deathes And in very deede let euery of
is for neede necessitie Now if one bereaue a man of his lyfe vnder color of lending him a peece of mony it were better that he should leaue him in that necessitie in which he found him than so to take from him those meanes by the which he maintaineth his life We see thē that God would not that lones shoulde be lynes to snare poore men withall which are in necessitie to which purpose men haue at all times vsed them and nowadayes doe more than euer heretofore For men haue no other deuises thā how to deceiue to circumuent to beguile and to suck the bloud of poore men They draw them dry not onely of their substance but of their bloud too when they espy them to be in need and penurie This say I is the fashion of men nowadayes But for all that let vs consider what the will of God is in this behalfe to wit that we must not onely vse no crueltie towardes our neighbors vnder color of any lending vnto them but also seeke to relieue the present neede of all those which are in necessitie to the intent that they may alwayes goe foreward and maintaine themselues in their estate Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them better yea in such wise as we may return vnto him seeking nothing els but to abide alwayes vnder his obedience and to cleaue vnto his word without swaruing from it in any wise and that wee may so walke euery man in his vocation as wee may testify thereby that wee haue God for our maister and father and that we are of his familie liuing according to the order which he hath commaunded vs and that wee may liue in such wise one with another as may be to the maintayning of loue and honestie among vs and that such vprightnesse may raigne in vs as wee haue not an eye vnto that which men permit vs but looke euer at this marke how we may serue one anothers turne in vpright brotherhoode to the end we may bee confirmed alwayes more and more that God is our father and that we may call vpon him as such a one 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 Saturday the j. of Februarie 1556. The Cxxxviii Sermon which is the third vpon the foure twentith Chapter 7 If a man be found which hath stolen any of his brethren of the children of Israel and he hath misused him or sold him this thiefe shall die and thou shalt put euill away from among you 8 Take heede of the plague of leprosie that thou marke it diligently and doe according vnto all that which the Priestes the Leuites shall teach you take heed yee doe as I haue commaunded them 9 Remember what the Lord thy God did vnto Marie by the way after that ye were come out of Egypt THe first thing that God declareth in this place is that if any stole away a man of Israel and solde him the offence which he committed in this behalfe was to be punished by death And heereby hee giueth vs to vnderstand how dearelie hee loued that people which hee had chosen vnto himselfe For we knowe how God appointeth punishmentes accordinglie as he esteemeth of the greatnes of the sinne which is committed So then whereas hee punisheth that man by death which had stolen away his brother thereby we see that the life of the children of Israel was pretious vnto him And no maruaile For if a father haue lost one of his children especially if he be stolen from him and he knoweth not what is become of him wee know he would haue bin better contented to haue lost his goods than his childe Now seeing that God had adopted the stock of Abraham he accounted those which descended from it to be of his owne houshold and named himself their father and in very deed circumcision was a mark to separate y t people frō other nations Therefore whosoeuer sold any one of the stocke of Abraham he did wrong and iniurie not onely to the person it selfe but also vnto God Againe a man being solde vnto another people was in daunger of being constrained by force to commit idolatrie In deed he were better suffer death than doe so but lyke as many are fraile weake in this case so might they also bee seduced and turned aside frō y e law from y e seruice of God therefore by this means ensued not only y e destructiō of a mans body but also of his soule We see thē now that this law was grounded on great reason And moreouer we know likewise y t God had so redeemed this people that they were called a royall priesthood And therefore if this honour shoulde be abolished it were all one as if a man shold rent in pieces the priuiledge which a prince had giuen and like as God is greater than mortall men so such an outrage committed against his maiestie were more heinous and intollerable But we must nowe returne vnto our selues For albeit there bee not nowadayes any certain people which God hath chosen shouled out from the rest of the worlde yet are wee come by succession into the roome and place of the Iewes For God hath receiued vs into his Church and we are at this day in the same degree of honour which the children of Abraham were in Seeing it is so he which stealeth away a man nowadayes to cut him off from the Church of God is in as great fault as he who in old time sold any one of the Israelits And although earthly iustice hath established no lawe against it yet doth it not cease to be a grieuous sinne stil in the sight of God Let vs therefore acknowledge the honor which God vouchsafeth vs when he maketh vs of the number of his houshold taketh aloweth vs for his childrē Now forasmuch as this is an inestimable benefit we must endeuour to the vtmost of our power to preserue and keep it and y t not euery one for himselfe only but for his neighbors also Therfore when we see y t God hath assembled gathered together any company of people to himselfe let vs seeke to keepe them so together as none of thē may go astray And if we be a cause and occasion that y e congregation of God bee deminished and y t hee which was sometime of it be estraunged from it by our meanes we see that punishment y e lawe hath ordained As touching y e outward policie and ciuil order it remaineth not yet neuertheles God hath declared y t such lewdnes shall not abide vnpunished For he wil at y e least haue as great regard vnto his house as euery of vs woulde haue vnto our own houses And therfore let vs learne by all meanes possible to keepe thē stil which are of Gods
owne feelde and his owne vineyarde although euery man eate of his owne corne and drinke of his owne wine must charitie therefore cease and bee layde aside Col. 3.14 Must it bee diminished Is it not in degree aboue all the ciuil orders and lawes in the worlde Is it not the bonde of perfection So then they which are by nature such miserable pinchpennies and such niggardes they which whyne so when they shoulde giue an almes and are as willing to doe it as a Beare to goe to the stake let them fight against that vice of theirs in such wise as our Lorde sheweth vs in this place and let them say Howe nowe That which thou hast is none of thine sauing that thy God hath giuen it thee Consider nowe what couenant hee hath made with thee It is not that thou shouldest bee a gulfe to deuour and swallowe vp all but to the intent that thy brethren shoulde bee somewhat relieued by thee and hee vouchsafeth thee the honour to bee the disposer of his goods If God gaue me no more than I needed yea if I had not a crum of breade more than woulde feede mee yet were that verie much and coulde I euer discharge my selfe of my duetie to magnifie him sufficiently for that his bountifulnesse goodnesse towardes mee No verily But when as hee giueth a man more than hee needeth hee appointeth him after a sorte to represent his owne person as if hee shoulde saye Whereas it is my propertie to doe good for all good thinges proceede from mee It is I which make the earth to yeelde fruite It is I which do giue it strength to bring foorth her fruites I doe as it were giue him mine owne office and assigne him to bee as it were my lieuetenaunt and howe greate an honour is that All the riche therefore which haue wherewith to doe good are doutlesse as it were the officers of God to exercise that which is properly belonging vnto him to wit to helpe their neighbours to liue Therefore sith God vouchsafeth vs such honour are not we too shamefully malicious and more beastly than the beasts themselues if wee bee not mooued with pitie and compassion towardes the poore So then let vs remember this worde when it is sayde that God gaue the land of Chanaan vnto his people on condition that the rich shoulde pittie the poore and at this daye let vs applye this doctrine vnto our selues according vnto that forealleaged warning which Saint Paul giueth vs. Nowe wee are likewise warned in generall to acknowledge the miseries wherein wee were when God reached out his hande vnto vs to the intent wee may bee so much the more feruent to serue and honour him and to yeeld our selues wholly vnto his obedience And that extendeth verie farre for in generall when God meaneth to presse vs more neerely to discharge our dueties towardes him and that euery one shoulde dedicate him selfe wholy vnto his seruice hee putteth vs in minde that hee hath drawen vs from out of the deepest dungeon of death and that wee were sometimes the bondslaues of Satan that wee were helde fast bounde vnder eternall damnation to be short that we were as good as plunged in hell Loe what inheritaunce wee haue by our birth vntill GOD cast his eye vppon vs and of his mercie drawe vs out of the horrible confusion wherein wee are and which wee bring with vs. But nowe let vs looke vnto our first birth of all Our Lorde created vs after his own image and likenesse It is true but that was wholly defaced and wiped out in vs by the sinne of Adam wee are accursed wee are by nature shut out from all hope of life but behold our God hath redeemed vs by the bloud of his sonne hath opened vnto vs the gate of heauen Howe much therefore are wee bounde vnto him if we consider our first estate and what wee were before hee aduaunced vs vnto this dignitie And this is not yet all wee were also wretched vnbeleeuers For albeit that Iesus Christ was the redeemer of the whole worlde yet had wee as much as lay in vs renounced that benefite nay wee had falsified our baptisme whereby God from our infancie had marked vs to say that wee should bee of his house and of his Church And howe haue wee liued all the time that wee were Idolaters Wee haue annihilated Gods grace whereby he had called vs to him at leastwise as much as laye in vs but the goodnesse of God alwayes surmounted and his truth was so firme and sure that it hath ouercome all the wickednesse of men in so much that though they haue beene vnfaithfull yet notwithstanding GOD continueth still to shewe himselfe faithfull so that the baptisme which wee had defaced remayneth still in his full force but it is not long of vs for as I sayde afore wee were plunged in all vncleannesse and filthines and were so defiled both in bodie and soule with all manner of defilementes that wee coulde not bee but estraunged wholly from God But yet hath hee plucked vs backe againe and as nowe we bee become citizens of the kingdome of heauen and are reconciled vnto him and are adopted for his children and yet wee are vnthankfull vnto him yea and we growe prowd against him insomuch that diuerse presume wonderously of themselues and yet knowe not that they are beholding vnto God for all the good which they haue Yee see then how wee be moued to humble our selues and that in acknowledging the benefites and giftes which we haue receiued of God wee ought to endeuour to vse them so as all may bee referred vnto his honour that hee may bee serued of vs and euery of vs apply himselfe first vnto his obedience and then to haue cōpassion of our neighbours When wee beholde the wretched vnbeleeuers in the Popedome which are still carryed away so headlōg in ignorance and in the damnable superstitions of Papistrie alas wee ought to thinke that wee were like vnto them vntill God deliuered vs from thence and that wee are forgetfull heereof through contempt as wee see that many disdayne the Papistes and mocke them and haue no pitie of them And why Because they consider not what they themselues haue beene ne magnifie the grace of God to saye If God had not reached vs his hande what had become of vs Wee had remayned in our destruction wherewith we had beene ouerwhelmed Let vs therefore thinke hereupon when wee beholde them which are yet as it were reiected and forsaken of God let vs knowe that our case and theirs was alike and let it mooue vs to humilitie that all pryde may bee cast downe and wee endeuour to winne them as much as lyeth in vs which are yet wandering from the way of saluation let vs acknowledge that wee had once neede of such helpe and succour and that God was not niggardly towardes vs to the intent that wee for our parte shoulde not bee negligent
expressely commaunded to the intent that the Iewes shoulde bee reyned the shorter as in deede men must bee so vsed or else there is no dealing with them Wee see howe euery man draweth backe with myght and maine as if hee woulde exempt himselfe from the seruice which he oweth vnto GOD. True it is in deede that when wee doe any thing beyng forced and constrayned thereunto GOD will none of it but reiecteth and refuseth such seruice neuerthelesse hee ceasseth not to giue vs the spurre when hee seeth vs on our side to bee lasie and that is to bring vs vnto willing obedience to make vs to goe to it with a free courage But wee must needes bee driuen forewarde at the first or else wee will neuer bee brought to yeelde our selues vnto him But wee must also note that which hath beene declared afore to wit that GOD by ordayning a certayne place wherein hee woulde bee worshipped and haue sacryfyce doone vnto him had an eye vnto the weakenesse and rawenesse of men True it is that GOD passeth not for these outwarde thinges neither doeth any holynesse consist therein but ceremonies are ordayned for our sakes If wee were Angels wee shall neede no such helpes but bycause wee bee intangled with our flesh and bee so lumpish and earthly as wee are God is fayne to stoope vnto vs that hee may lift vs vp vnto himselfe God therefore vnder the Lawe chose a certaine place wherein he woulde bee worshipped And why Bycause the people comming thither and hauing the Sanctuarie there had a witnesse of the presence of GOD which was in the arke Againe the Aultar for sacrifices was there and all the rest as it was seene in y t heauenly patron whereof mention is made in Exodus Exod. 25.40 In y t place therefore there was as it were a lookingglasse whereby a man might direct his eye higher For like as when a man hath a weake dimme sight he must vse spectacles to helpe his sight euen so bicause men are ouergrosse and cannot see farre it was requisite that GOD shoulde giue the Iewes a kynde of spectacles whereby they might bee the better inabled to seeke him yea euen in such manner as behoued them And that is the cause why no mention is made heere but onely of the name of God For there was daunger least the people would stande too much on the corruptible elements For this cause God saith not I will dwell in this temple as the Iewes sometimes imagined that hee did and therefore it was requisite that they shoulde bee vpbraided with that imagination by the Prophet saying What house will ye builde mee Esa. 66.1 Act. 7.48 And in another place it is saide that the euerliuing God dwelleth not in any temple made with mans hand But he saith I will put my name there that is to say I wil giue you a certaine signe and marke that I am neere vnto you if you worship me after a spirituall manner and intangle not your selues in your superstitions ne transforme mee at your owne pleasure as men will needes be alwayes forging of ydoles but knowe you that I come neare vnto you to the intent that you might come the more familiarly vnto mee and for the leading of you thereunto you shall haue my worde preached and sacrifices offered among you And hee saieth further before the Lorde thy God or In the presence of the Lorde thy God For why The ceremonies must profite vs or otherwise they shall bee no better vnto vs than childrens toyes If in baptisme wee had nothing but the water ne knewe what the vse and vertue thereof is it were but a contemptible thing But forasmuch as we knowe that the water is a certaine warrant that wee are washed with the bloude of our Lorde Iesus Christ and that it liuely representeth vnto vs the spirite of God by the which wee are regenerated and borne a newe wee see that baptisme is a certaine warrant vnto vs that wee are clothed with the righteousnesse of our Lorde Iesus Christ and that by this meanes wee are reconciled vnto GOD as beeing cleansed and washed with his bloude so as wee bee made newe creatures by his holy spirite All this wee see there In the supper of the Lorde when wee heare Iesus Christ say vnto vs 1. Cor. 11.24 This is my bodie which is deliuered for you wee knowe that it is not for nought that a morsell of breade is giuen vnto vs wee knowe it is not for the nourishment of our bodies but to leade vs to the foode of our soules Yee see I say in what sort wee may feele the presence of God not as I haue alreadie saide that hee is enclosed in these corruptible elementes and that wee must seeke him there but that these visible signes must leade vs vp on high Wee coulde not mount so hye of our selues were it not that God reacheth vs forth his hande Hee reacheth vs his hande by those meanes which hee hath ordained as himselfe knoweth most fitte and conuenient for our weakenesse and rawnesse Let vs therefore beare in minde that where as God in this place commaundeth the Iewes to offer their first fruites in the Sanctuarie hee did it to this ende that men shoulde exercise themselues in such ceremonies as are conuenient for them and that they shoulde knowe that they serue to drawe them vnto God and that they stande in neede of them euen because their nature is earthly Moreouer by this saying that God will put his name there men are warned to worshippe God spiritually and that the hauing of ceremonies serueth not to tye relygion and holinesse to them but to make them goe further and to mount vp higher namely to doe them to vnderstande that therefore GOD ought to bee worshipped in spirite and in trueth Iohn 4. â—3 as it is saide in the fowerth of Iohn Also there is this saying That God will choose the place And that serueth to bereaue the people of all libertie of inuenting any thing at their owne lust and pleasure For wee knowe howe venterously men presume on such libertie in somuch that when God is to bee serued euery man forgeth some priuate deuotion to himselfe saying it is better for mee to doe thus and then must I doe that And why For to my seeming it is good I weene so Euerie man groundeth himselfe vppon his owne fancie And by this meanes the worshipping of God is vtterly corrupted And euen that also hath beene the verie cause of the bringing in of such confusion throughout all Christendome as we may yet perceiue to bee among the Papistes What is it which they terme the seruice of God Euen that which hath beene forged by men For they cannot shewe one syllable in the holy Scripture to warrant that which they doe And therefore God liketh not of it but reiecteth and refuseth it by good right For hee will haue men to holde themselues altogether vnto his will without
when God published and set foorth his lawe hee respected not what we coulde doe or what our power or abilitie is but what we owe vnto him Therefore when he saieth You shall serue mee by keeping my Statutes with all your heart and with all your soule hee speaketh not according to our abilitie hee knoweth full well that wee are not able to compasse it wee are farre wyde from it but yet for all that wee ceasse not to bee bounde vnto him and there is good right why hee shoulde require his due although wee are not able to perfourme it For whence commeth the faulte Of the corruptnesse of our nature Seeing it is so then let vs conclude that GOD must not bee barred of his right And therefore although men can not whollye discharge themselues yet GOD ceasseth not to say You owe mee this and therefore doe it Now whereas the Lawe was in such sort giuen vnto vs wee are so farre vnable to perfourme it that wee knowe not howe to haue one good thought onely to beginne ◠Cor. 3.5 much lesse haue wee any ryght affection to stirre one finger to doe it That is no newes but wee must mourne knowing that wee are altogether rebelles vnto GOD and that there is nothing in our nature which is not repugnaunt to his righteousnesse Haue wee done so Haue wee condemned our selues Then let vs pray him to ayde vs with his holy spirite And moreouer when hee shall haue ayded vs let vs knowe that if there be any thing wanting in our duetie yet shall it not come into account but GOD will accept of the seruice which we yeelde vnto him so it proceede from a free and syncere mynde as I sayde afore Wee see then that the thing which wee haue to gather vppon this place is that GOD will bee serued not by piece meale nor by force or constraint but of a pure and free-hearted deuotion and with all our heart Moreouer let vs note that wee cannot discharge our selues of all that which wee owe him and as in respect of our owne nature wee can not any way beginne But whereas hee hath published his Lawe by the mouth of menne and hath caused it to bee set downe in wryting hee must also write it in our heartes as he promiseth to doe Ier. 31.33 Ezec. 11.19 Hebr. 8.10 Deut. 30.6 both by Ezechiel and also Ieremie And it is a common doctrine as wee shall see heereafter that hee promysed the Iewes to circumcise their heartes After that manner doeth GOD speake vnto his elect that is that through his holy spirite hee imprinteth his commaundementes in their heartes Moreouer wee must knowe that although GOD haue touched our heartes by his holy spirite yet wee are alwayes rebelles against him and wee neuer come to the perfect and substantiall seruing of him which is sette downe heere Wee must therefore alwayes bewayle our selues crauing forgiuenesse of the faultes which remayne in vs. But yet notwithstanding wee must inforce our selues to come vnto GOD yea euen with willing seruice that our heartes may bee so disposed as wee may take a pleasure to bee obedient vnto him for vntill wee bee come to that poynt GOD will accept of no seruice which wee doe to him Thus yee see in effect what wee haue to beare in minde concerning these words of Moses Nowe hee addeth The Lorde thy GOD hath made made thee to promise this daye that thou shalt bee a people vnto him and thou hast caused the Lorde thy GOD to say that hee shall bee thy GOD. This place heere is taken in two sortes For the verbe which Moses vseth signifyeth sometyme to exalt or to sette vppe on high howbeeit not in his originall signification but after a certayne manner and sometime whereas yee woulde saye according to the roote of the woorde A man is exalted it may also bee construed hee hath made himselfe to saye bycause it is to bee gathered that bragging and boasting doe make a man to set out and to aduaunce himselfe highly Therefore commonly this place is taken as if it were sayde the Lorde thy GOD hath chosen thee this day to bee his people and thou also hast exalted or sette him vp to bee thy GOD. I graunt that this sense maye well bee borne with But when all is more nearelie considered the naturall meanyng of Moses is as wee haue turned it to wit this daye thou hast caused the Lorde thy GOD to say that hee will by thy GOD and hee hath made thee saye that thou wilt bee his people For in this place Moses meant to shewe the fauour which GOD had vttered towardes the Iewes in making his couenaunt with them And to prooue this to bee so wee see that the same thing i◠declared many tymes in the holye Scripture both to the Iewes and also vnto vs that is that GOD vseth inestimable goodnes towards vs whē it pleaseth him to cal vs into his church and to receiue vs as it were into his own house for then he couenāteth with vs as if two persons should meete to passe bondes on eyther part As for example Some gift is to be made Now hee that is the granter speaketh first and he that accepteth is there also Then are conditions annexed and the partie that maketh the gift saith This I except This I reserue or I will haue him to whom I giue it to bee bounde vnto mee after such a maner The graunter as they terme him accepteth of the gift bindeth himselfe on his part and both of them make promises I saith y e one doe renounce all my right giue all ouer into this mans hand And I for my part saith the other doe accept it with condition to performe y t which he requireth of me So then like as Conueiances doe passe betweene men euen so dealeth God w t vs in that it pleaseth him to admit vs for his people to take vs for his owne Now let vs see what honor this is whē he stoopeth so vnto vs wretched creatures We are poore wormes of the earth as touching our bodies we are vile carions rottennes as for our soules there is yet farre greater wretchednes in them and yet notwithstanding God entreth into couenants w t such as we are what equal match is there betweene vs Would an earthly king or some great Prince vouchsafe to come vnto a swineheard or some other man of base degree say we wil couenant one w t another we wil haue a Notary betwixt vs. A Prince which yet is but a mortall creature would think himself too much disgraced if he should enter into couenāt with such an abiect as in respect of y e world and yet our God vouchsafeth to stoope as lowe vnto vs. And therefore we ought to magnifie so great a priuilege When we heare the worde of God preached vnto vs it is all one as if God came down hither vnto vs and saide Come on As for mee I
Moreouer when the raine commeth in season let vs acknowledge that there falleth not one drop but by Gods appointment assuring our selues that it is necessarie for vs. That is the cause why Moses did expresly adde that saying Afterward he saith that God will blesse the labor of our handes Psal. 127.2 to doe vs to vnderstande as hee hath shewed in another Text that it is not our owne labour and trauell that feedeth vs as wee haue seene in the eyght Chapter Deut. 8.17 where he saieth thus When thou art come into the land which GOD giueth thee remember that by the space of fortie yeeres thou wast fed with Manna that fell from heauen to the end thou shouldest not say It is mine owne labor that findeth me Let vs therefore learne by these texts that when wee haue traueiled and bestowed our labour to till the earth and consideration is had of al that we see requisite yet neuertheles wee must lift vppe our eyes and not stand in our owne conceit to say I haue doone this it is mine owne labor and policie but acknoweledge that it is Gods office to giue increase and that without that all our labor is in vaine as we might wel enough breake our armes and our legges and yet in steade of going foreward wee should still goe backewarde The summe of the matter which God meant to shew vs is that we should labor in al lowelinesse and that when euery of vs hath trauailed for his liuing wee should vnderstand that it is not in vs to giue the successe but that GOD must wholly guide it and giue it good issue not onely to y e harbage of the earth but to all things els in generall So then when a man applyeth him to any kinde of labor let him not go about it presumptuously but let him call vpon GOD to helpe him saying Lorde it is thy pleasure that I shoulde take paine well I goe about it but I knowe that I shall not preuaile vnlesse thou guide me vnles thou giue me good successe Through thy meere grace and goodnes let my labor prosper That is the thing whereof wee bee admonished in this text Let vs not then thinke that mans care skill or his trauell and endeuour can make the ground fertile but that the blessing of GOD releth all Yet notwithstanding it putteth vs in mind of our dutie to wit that GOD will so helpe vs as wee may not bee idle for wee bee not made as logges of wood men must I say imploye them selues when GOD promiseth them his blessing For these two poyntes goe together namely that the Lorde will blesse thee and yet neuerthelesse that he will haue thee also to labor It is certaine that GOD canne feede vs though our armes were broken he coulde make vs to liue without any care and without hauing regarde to maintaine our houshold GOD I say coulde giue vs foode of free cost but it is his pleasure to exercise vs with care and trauel and that euery man according to his vocation should apply himself to that which he seeth meete for him I say that Gods matching of his blessings with out trauell is to shewe that hee will not haue vs to bee sluggerds so as euery man shoulde sitte on his taile and neither deale with tilling of the ground nor with any other trade of occupying take the bridle in our teeth but that we should doe this honour vnto GOD to say Lorde albeit we haue doone what we can yet is it nothing vnlesse thy gratious goodnesse rule it But this is ill put in vre For we see how men are giuen to darken the grace of God vnder colour that they doe some thing of themselues for so they beare themselues in hande And this deuillish arrogancie is not onely in matters concerning the nourishment of our bodies but also touching the saluatiō of our soules Whereupon is it that freewil is grounded Euen vppon this that God requireth men to studie and labour to doe good to withstand temptations to haue such a feruent zeale as to giue thēselues wholy vnto him to forsake themselues Forasmuch as God requireth all these thinges it seemeth that we can doe them Yea but we consider not that God for all his commaunding sayth also that hee worketh by his holy spirite so as he is faine to write his lawes in our harts Iere. 31.33 Ezech. 11.19 3◠36.27 to engraue them in our mindes and to make vs walke according as he commaundeth O it is true but yet therewithall we also must doe our endeuor And whence commeth that endeuor These wretches doe not vnderstand that it is God that driueth vs foreward and stirreth vs vp and that all the endeuoring wherewith men indeuor is that they be instrumentes of the holy Ghost Now then forasmuch as vnder this colour of working wee seeke nothing else but to darken the grace of God so much the more diligently ought we to note this doctrine whereby GOD doth stirre vs vp and would haue vs to worke and yet sheweth vs therewithall that we cannot profit vnlesse he giue vs good successe Truely there is great difference betwixt y e handy worke and that which the faithful do in indeuoring to liue well For as I haue sayd men are created to labour by nature but wee be so wicked froward that in stead of obeying god we be borne to nothing but to offend God vntill he hath reformed vs and made vs new creatures So then God doth not onely blesse our labor when we endeuor to serue him through the grace of his holy spirit but we labor also through his only vertue according as he doth guide and gouerne vs. This is the summe of that which we haue to beare in minde concerning this text Now it is also sayd That God will make them the head and not the taile namely them that indeuour to serue him hee will set them aboue and not beneath This is as it were the toppe of all prosperitie Now surely it was more behoouefull as it was treated of yesterday that the olde fathers vnder the lawe should haue moe promises concerning the transitory lyfe than we haue For they had not such opening of the heauenly lyfe as is giuen vs in the Gospel Therefore it was Gods will to drawe them after that fashion lyke little children For inasmuch as an infant is not of capacitie to vnderstand the goodnesse of his father therefore to encourage him he will say vnto him I will giue thee a trim cappe and I will buy thee a gay newe cote this is agreeable to the capacitie of the childe and because his heart is tender such talke is vsed vnto him bowbeit the father meaneth to lead him on farther Euen so did God deale with the olde fathers He did set forth his benefites which they should enioy in this worlde meaning to drawe them from thence to a higher hope namely to the hope of the heauenly heritage
thou shalt be buried with the buriall of an asâ—e sayeth the Prophete Wee be heereby warned to haue verie greâ—â— regarde of all the corrections that GOD â—iâ—deth vs yea euen of the verie least that wee may be alwayes stirred to feare â—or what is the cause that wee passe ouer so many chastisementes of GOD without profiting by them Because wee shutte out eyes wilfully and vnlesse we be compelled by vtter force and necessitie we are conteÌ„ted to beare ourselues in hande that it is not GOD that haâ—tiseth vs and as we shall see heereafter wee fall to such blockishenesse as to attribute all to fortune Lette vs therefore be admonished to marke all the corrections which GOD sendeth vs both vppon ourselues and â—pon our neighbours that we may receiue warning by them Io seemeth to be but a small matter not to be buried yea but yet will God haue it noted and to be vnderstoode thâ— it is his hande and that he sheweth himselfe aâ—Iudge against such as haue offended him Seeing that GOD will haue his Iudgementes knowen in â—o small thinges lette vs bee aduised to haue more witte and discretion As often as GOD giueth vs as yee would say but a filluppe let vs be moued to thinke on him and nor tarrie vntill hee drawe his sworde or bende his bowe to hit vs with a mortall wounde but let vs by all manner of meanes humble ourselues vnder his hande Moreouer wee haue heere a Testimonie of the life euerlasting True it is that this point was not so plainlie declared in the lawe as it is to vs in the Gospell neither that we should rise againe to the heauenly glory nor that we should liue with God after our death But yet for all that the olde fathers did not leade the life of beastes neither did God leaue them in such ignoraunce as to haue their faith closed vppe in this present worlde and in this transsitorie life For heere we haue a recorde that when we haue finished the course of this life there is yet a greater Iudgement prepared for all men And if GOD doe forebeare vs heere and notwithstanding that wee escape all the curses mentioned in the lawe euen to the ende yet must we come to a greater reckening For it were a needelesse matter for GOD to speake of depriuing menne of their buriall if as I sayde euen nowe he had not a farther meaning in it Therefore lette vs so vse this doctrine as we may be prouoked to haue an eye to the life that is yet hydden from vs and which wee looke for by faith and let vs not thinke it shall greatly auaile vs when GOD punisheth vs not in this worlde For it is farre better for vs to linger heere beneath and to be alwayes in miseries than to enioye our ease and delightes and that in the meane whyle GOD should but tarrie for vs to thunder vppon vs when he hath taken vs out of this worlde Thus yee see whereto this Texte of Moses doeth serue vs where he sayeth That the birdes and beastes shall eate our carcesses and that no man shall driue them away Nowe if God giue such tokens of his wrath on the bodyes that haue no feeling what shall become of the soules wherein is the verie seat of euill and the kingdome of Sathan For our handes our feete our eyes and our eares offende not of their owne proper mouing but by the direction and prouocation of our wicked thoughtes and affections And wherely all those things or whence proceede they but from our soules Seeing then that the bodyes which were but instrumentes doe feele the wrath of GOD and doe aunswere to the same as we see lette vs not suppose that the soules goe quit Lette vs therefore looke euermore higher than to this transitorie life for to wâ—ken vs. and to make vs to walke in such obedience that after we haue fought against sinne and against Sathan and haue beene exercised in patience and in diuerse afflictions in this worlde hauing doone our endeuour to serue GOD with all diligence our soules may be taken vp to rest and that our Lorde in likewise may shew the selfe same fauour vppon our dead bodyes Notwithstanding this fauour and blessednesse of hauing their bodyes buried doth not alwaies happen to the faithfull whereas it falleth ouâ— that many of the wicked are verie honourably buried howebeit that the same is nothing to them neither is their state any whit bettered thereby We see what is sayde in the Psalme concerning them that haue faithfully serued GOD Psal. 79.3 namely that their bodies were layde ouâ— for a praye to the foules and the beastes and yet were they the children of GOD. And albeit that this bee a testimonie of Gods wrath vpon the wicked yet may it oftentimes come to passe that our Lorde will vse the same manner of chastisementes vppon his owne people And yet it shall bee nothing to their hurt True it is that wee must euermote humble ourselues when such a thing happeneth and we must vnderstande that such thinges bee as it were markes of Adames sinne and of the corruption that is in vs and also of the offences which we haue committed and yet for all that our Lorde in the meane space turneth this euill to good when he permitteth the faithfull to be depriued of buriall We see what is sayd of the wicked riche man and of Lazarus It is sayde 〈◊〉 â—6 â—2 that the riche man dyed and was buryed beholde howe the worldely pompe is bestowed on the reprobate It seemeth that his soule should haue beene receiued into paradise when his body was sumptuously caryed and vsed with great ceremonies And what of Lazarus He dyed too But what mention is there of his buriall None at all Whereby our Lorde Iesus doeth vs to vnderstande for it is he that speaketh it that we must not stay altogether vppon these visible thinges But yet this threatening howe so euer the case standeth is not in vaine What is to be doone then Lette vs gather generally as we haue sayde that buriall serueth to leade vs to the hope of the heauenly life and of the resurrection which wee must hope for Thus much concerning that point When we burie them that be dead before vs lette it serue alwayes to prouoke and to stirre vs to vnderstande that wee bee not created to liue onely in this worlde but that there is an other better life prepared for vs. And againe when when wee see that our Lorde depriueth any of their buriall let vs vnderstande that he therein sheweth his wrath Neuerthelesse it is better sometimes for a man to bee deuoured of beastes and birdes and to bee chastised of GOD after that sorte in his bodie for the sparing of his soule and to haue a temporall condemnation than to perishe for euer more It is better sometimes for a wicked man to bee hanged than to dye in his bedde For howe manie doe we see to gnashe their teeth
so much yet shall wee at the last bee conuicted of this maliciousnesse that we could not finde in our heartes to suffer GOD to dealâ— gently with vs ne haue serued him ioyfully and with a merrie heart Therefore let vs not woonder though hee doe handle vs as wee deserue when wee bee so rebellious against him For when hee seeth that wee kicke against him hee must needes breake vs and deale with vs after such a fashion as wee may vnderstande that hee is our maister not that they which bee punished doe serue GOD but for that they vnderstand that hee hath the maisterie ouer them when the punishmentes come so farre that they are become signes and wonders When GOD appeareth vnto them as it were in a visible manner from heauen then doe they perceiue Alas I cannot flee nor scape the hande of GOD. Then doe they vnderstande that hee hath the Lordship ouer them not that they willingly yeeld themselues thereunto but that they lye languishing and astonished therein as men locked vp in prison The thing then which wee haue to remember is that sith wee coulde not bee contented that God should handle vs gently by bowing vnder his hand that he might guide vs turne vs and returne vs which way he listed wee must bee forced by trouble and sorrowe to vnderstand that he hath full souerainty ouer vs and that his vtter breaking and ouerthrowing of vs is bycause wee could not abide to bee gouerned by his hande when hee was ready to guide vs. This is the matter that we haue to note in the second place Wee see the very same in all mankinde not only touching the afflictions of this present life but also wee haue this reproch layde vppon vs that we bee still as it were famished for want of spirituall blessinges For our father Adam was created in such state that the worlde was an earthly Paradise The whole earth yeelded him all good thinges to his wishe hee endured neither heate nor colde nor any greeuous want Thus was our father Adam appointed Lorde and Maister ouer all the worlde Gen. 1.26 all the Elementes and all the beastes of the earth serued him quietly and all fruites serued his tast and sauour What was hee in his person Hee bare the Image of God and was of so great noblenesse and worthinesse that hee was as the Angels of heauen and hee had dwelled in this worlde with all his lynage as in a place where hee shoulde haue had no trouble but hee could not abide to bee so gently entreated When God had thus enriched him with his benefites hee must needes mistake himselfe hee could not serue God with a good heart nor with ioy What could haue greeued him For God shewed him a sweete and a gratious countenance and powred out the treasures of his fatherly loue towards him but Adam could not abyde that but through his vnthankfulnesse he alyenated himselfe from God And in what case are wee nowe We must serue God in hungar and thurst in nakednesse and reproche for the earth is cursed vnto vs. When we haue tilled it Gen. 3.18 it must bring vs foorth thistles and thornes Wee see the seasons contrary when we waite for a good yeere we see hayle or frost drought or rayne which serue to pluck the bread out of our mouthes and to disappoint vs of our foode We see the ayre troubled and infections which oftentimes engender diseases Great is the toyle of men For when they haue gotten foode with greate distresse yet want they wherwith to cloath themselues See there I say in what taking we be And wherefore Bicause wee would not serue our God cheerefully and with a good hart when he gaue vs abundance of all maner of blessings But this is not the cheefe matter as I haue sayde heeretofore for wee are destitute of the righteousnesse of God Our very true ornament was that wee could haue fashioned our selues to all manner of right and nowe we be spoyled thereof As then wee had reason and vnderstanding but nowe bee wee become beastly for the brightnesse that shoulde shine in vs is but darkenesse Againe wee bee couered with reproche and whereas the Image of God shoulde shyne in vs now we haue the markes of sinne so that euen our very bare bodyes must giue vs to vnderstand of the same insomuch that if a man bee naked hee is ashamed of himselfe And why God doeth by this meane shewe vnto vs what infection there is in our soules in that wee bee fayne to hyde vs as not beeing worthy to bee numbred amongst his creatures Finally wee bee like dry earth Trueth it is that wee bee ouer fruitefull in euill but of goodnesse what is founde in vs Seeing wee bee thus vnfuâ—nished of all graces it is good reason that wee shoulde languish in this fraile lyfe bycause wee could not serue our God with ioy and a good heart at such tyme as hee had powred out all his riches most perfectly vpon vs. Nowe sith wee beholde the euill that is in all mankynde let vs also apply the same particularly to our selues Therefore when aâ— our Lorde visiteth vs and maketh vs to feele afflictions that bee straunge vnto vs let vs cast down our heads and enter into such examination of our selues as this Goe to whereas GOD hath giuen vs wherewith to serue him howe doe wee discharge our selues thereof If there come an ill yeere that bringeth dearth of Corne or wine so that famine doth threaten vs let vs looke howe wee honoured GOD in the tyme that hee gaue vs plentie If wee see there is aboundaunce of wine then drunkennesse hath his full scope so that men cannot bee restrayned from breaking out into all maner of disorder and which worse is they sticke not to blaspheme the name of GOD and to rush out into al disorder and to take leaue to surfeitting and glutting of themselues out of all measure In aboundaunce of Corne wee see the lyke men bee so proude therof that they cannot abyde either warning or discipline but they kicke against GOD and their pryde is moreouer matched with crueltie so as euery man raketh to himselfe hee that hath the most will if hee can playe the Tyrant ouer his neighbours in taking no pitie vppon them that bee in want At this poynt are wee in the tyme of plentie Therefore is our Lorde fayne chaunge his Copie and to manyfest his Maiâ—stie vnto vs and to compell vs to vnderstande what soueraintie and dominion hee hath ouer vs seeing wee cannot finde in our heartes to serue him with a cheerefull heart and with a good will nor to giue ouer our selues vnto him Are wee in rest All our indeuour is howe to plucke out one an others eyes and to torment our selues lyke Cattes and Dogges And if wee warre not with men wee fight against GOD which is farre worse And if wee holde on let vs not bee greeued that wee bee confounded altogether seeing wee set
for they y t sinne without lawe shall perish without the lawe as S. Paul saith in the second to the Romanes Rom. 2 1â— For in whom is the fault y t we see not the thinges which God sheweth openly vnto vs but in our owne naughtines After that maner therefore must we condemne our selues when we can not learne by any of the meanes which God deliuereth vnto vs as when he would drawe vs to his knowledge that wee shoulde be inlightened to knowe him to bee our God father that his loue might bee imprinted in our hearts to y e end we should come vnto him freely with a pure rightmeaning mind But yet this acknowledging of ourselues to be guiltie and this condemning of our selues for it is not all y t we haue to doe but we must also seeke the remedie by praying vnto God to play y t phisition in curing all our diseases And forasmuch as he doth now send vs to our Lord Iesus Christ vnto whom he hath giuen this charge office let vs commend our selues vnto him It is sayd in the Prophet Esay Isa. 42. â—â— that Christ at his comming into the world should make the blind to see the deafe to heare the lame to go vpright and that he should ease the dead All these thinges hath he done visibly as is to be seene throughout all the historie of the Gospel But S. Matthew telleth vs that y e same tendeth to a higher purpose Matt. 8 1â—â— For in healing the bodily diseases he sheweth himself to be the spiritual phisition of our soules and saith that the same was done to the end that the saying which was spoken by the Prophet Esay should be accomplished namely that he did beare our infirmities Now it is certaine that the Prophet spake not there neither of the feuer nor of the burning agewe Isa. 53. â— nor of any other disease that appertained to the body he speaketh of the diseases of our soules Seeing it is so let vs then conclude that it is the peculiar office of Iesus Christ to giue sight to the blind and to giue hearing to the deafe And forsomuch as he hath the spirit of wisedome and discretion in all fulnesse we must come directly to him to be instructed Isa. 11. â— Wherefore let vs not doubt but that God is foreward and ready to receiue vs. In consideration whereof let vs giue this honor to Iesus Christ to acknowledge him to be the light of the worlde and the Phisition of all our spirituall diseases that he wil worke toward vs Iohn 〈…〉 according as his father hath charged him And to the intent wee should not bee discouraged Moses doth expresly vse this word to day or this day In deede he dooth reproue the people for sleeping so long a while What saith he It is now fortie yeres ago since y e law was published you deliuered out of y e land of Egypt and in al these fortie yeeres hath God preuailed any thing with you Ye haue had a tabernacle wherein to doe sacrifice dayly a nuÌ„ber of miracles haue bin added thereto yee haue bin fedde with Manna from heauen you haue drunke of the water that issued out of the harde Rock and yet for al that you haue continued stil lyke beastes yea and much woorse so as it may well seeme that yee haue made a diuelish conspiracie to cast off all the instructions that God gaue you and lykewise all the chasticementes and punishmentes which hee hath sent vppon you Moses therefore dooth iustly blame the people for continuing so long in their beastlynesse But yet hee ceaseth not to encourage them to returne vnto God saying Vnto this day As if hee shoulde say your GOD calleth you againe vnto him For albeit that you haue perseuered in your beastlynesse and ignorance yet is he at this day ready to enlighten you whensoeuer you come to seeke in him the remedy that hee hath shewed you The thing then which wee must doe is that hauing confessed out faultes past wee doubt not but that our Lorde Iesus Christ will reach vs his hand and bee ready to reforme vs. Let vs take heed therefore that wee shut not the gate lyke folke that will needes throw themselues wilfully into hell but let vs commit our selues to our God And seeing he setteth his worde before vs let vs pray that it bee not lyke the seede that falleth among the stones Luke 8.6 and among the thornes but that he will so manure vs by his holy spirite as we may be edifyed and established in his feare and obedience and that he will so worke for vs as wee may haue occasion to prayse him in all our lyfe and the very infidels may knowe that hee dwelleth among vs Nowe let vs fall downe before the Maiestie of our good God with acknowledgement of our faultes beseeching him to voutsafe so to touch vs with them as we may vnderstand that there is nothing in vs but damnation and that in the meane while wee may not seeke any starting-holes but come offer our selues before him as our Iudge and perceauing how wee be altogether accursed and haue none other remedie but that hee through his infinite goodnes doe recouer vs and bring vs home againe vnto him And that it may please him to reclayme vs hauing obteyned pardon of our trespasses we may become newe creatures through the meanes of our Lorde Iesus Christ seeing hee hath expresly sent him of purpose to replenishe vs with all manner of spirituall good things Therefore let not vs hinder him to finish his worke in vs nor shut the gate against his grace but rather set it open with all lowlynesse and feare That it may please him to bestowe this grace not onely vppon vs but also vppon all people and nations of the earth c. On Tewsday the vij of April 1556. The CLXV Sermon which is the second vpon the nine and twentith Chapter 5 And I lead you for the space of fourtie yeeres through the wildernesse and your garments waxed not olde vpon you neither did thy shoes weare vnder thy feete 6 Also you haue not eaten any bread nor drunke either wyne or beere that you might know that I am the Lorde your God 7 And so you came into this place And Sehon the King of Hesebon and Og the King of Basan came forth against vs to battell and we vanquished them 8 And wee haue taken their lande and giuen it in possession to the Rubenites and Gadites and to halfe the Tribe of Manasses PRoceeding with the matter that was begunne yesterday Moses dooth here declare vnto the people that they were too dulheaded in that they considered not the goodnesse of God which they had seene and inioyed by the space of fortie yeres If God should nourish a man but the space of a three or foure dayes without one morsell of bread it would seeme to bee aboue the ordinary
course of nature But behold here was an infinite multitude of people nourished with a kind of meate that had not bin common God made it to raine downe Manna froÌ„ heauen and the people were fedde with it for they had alwayes so much as was needefull and this miracle was so visible that it could not bee called in doubt Yet notwithstanding the people continued still hard hearted howbeit not for want of knowing that they receaued that food from God If the Iewes had bin asked that question there was none of them which woulde not haue answered thereunto saying Exod. 16.15 17.6 Since the time that wee came into the wildernesse God hath had pitie of vs and susteyned vs we shoulde haue dyed through miseries and hunger had he not caused Manna to raine downe from heauen Num. 20.11 Also he caused water to issue out of the Rocke that wee might haue whereof to drinke Euery one would in deede haue confessed this But yet notwithstanding they ceased not to murmure against Moses and Aaron neither ceased they to haue longinges after their owne lustes saying that the Manna was nothing toothsome Numb 11.6 and therefore they coulde not lyke of it Then fell they to fornication and sedition and gaue ouer themselues to idolatrie and much filthines Numb 25.1 Thus dooth it appeare that this people forgate GOD. The matter therefore consisteth not altogether in the hauing of some sleight knowledge but it must bee applyed to the right vse that is to say that GOD bee honored among vs that wee doe him homage for the benefites that hee bestoweth on vs and thereby beginne to put our trust in him and to haue recourse vnto him Let vs marke then that whereas Moses in this place reproueth the Iewes for not knowing the fauour which GOD had done vnto them when bee fedde them with Manna in the wildernesse hee meaneth not that they had giuen forth in speech that the Manna came not to them through the goodnesse of God but that they still continued dulheaded whatsoeuer they did confesse for that they despised their God and turned away from his worde and shut their eyes euen knowing the thinges as altogether apparant But as it was touched yesterday albeit that Moses doe here speake to the Iewes yet dooth it also concerne vs. So then wee be condemned here before God if wee profit not our selues by all the benefites which wee receiue at his hand as wee may thereby bee induced and prouoked to honor and serue him and to resort for refuge to his goodnesse in such wise as wee â—ander not in our vaine and fraile hopes ne stay vppon this present worlde ne presume any thing vppon the creatures Now therefore let euery of vs looke into himselfe howe doe wee make the giftes of GOD auaileable by yeelding our selues pliable to serue him Nay it seemeth rather that when he hath made vs fat wee take occasion thereby to kicke against him as it is said hereafter in the song of Moses Deut. 32.15 In the meane while it appeareth that wee vnderstand nothing that may auaile vs to leade vs in the right way For whence commeth so much couetousnesse wherewith men be caryed away so that some are vnsauable in their greedinesse some doe burne in their ambition to attaine to credit some lyke brute beastes doe seeke to fil their bellie and other some are caryed headlong to filthinesse and fornication Thus are wee all lyke sheepe strayed from GOD. And whereof commeth this but that wee neuer taste of his goodnesse neither doe wee vnderstand it a whitte where as notwithstanding all our wits should bee applyed thereto When the worlde caryeth vs thus away we make it manifest that wee haue smally profited by receiuing the benefites which God with his owne hand hath bestowed vppon vs. Forasmuch therefore as this people was at that time blamed by Moses for the vnthankfulnesse which you see here let vs in these dayes cast down our eyes and confesse that although God hath mightily wrought toward vs yet doe we continue as doted and all our senses bee as it were dazeled by Sathan Insomuch that our eyes are blinde our eares deafe and wee haue no vnderstanding nor reason If a man reply alledging that God hath not done any such miracle amongest vs as hee did amongest the Iewes when hee nourished them with Manna from heauen let vs mark wel that which is sayd by our Lorde Iesus Christ in the sixt chapter of Iohn Iohn 6. â—â— for the Iewes at that time did take occasion to despise the doctrine of the Gospel for that our Lorde Iesus seemed not comparable to Moses because hee also had not led the people through the wildernesse But it is declared there that hee hath brought vs a meate much more pretious and of more estimation than the Manna and that it is no excuse for vs to say hee made no Manna to fall downe from heauen And why so For the sonne of GOD is content not onely to feede our bodies but bringeth vs also the spiritual food to nourish our soules which is not such a kinde of meate as Moses did giue For although the Prophet Psal. 78.25 to magnifie the grace of God doth say that it was the bread of Angels wherewith the people of olde time were fedde yet is it nothing comparable to this foode which wee haue at this day For what else is our life than the sonne of GOD whose will it is that wee should bee fedde with his owne substance Seeing then that wee liue in our Lord Iesus Christ and that hee is giuen vnto vs. so as at this day wee are become fellowes with Angels and bee partakers of his bodie and bee made his members there is no excuse for vs if we doe not acknowledge so excellent and inestimable a benefit to bee altogether enflamed with the loue of our GOD to bee brought to his feare and to trust stedfastly in him And therefore let vs marke well the comparison that is made here betwixt the meat wherewith the fathers were fedde in the wildernesse and the foode that is giuen vs at this day by our Lorde Iesus Christ. Hauing spoken thus of the Manna Moses addeth That the people did neither eate bread nor drinke wine or any other liquor that could make them drunken That is to say any mingled drinke whereof much is made in the East countries for there they haue excellent fruites insomuch that they make drinke of Dates and of such lyke thinges and all the compounded drinkes which they make they call by one common name Sicera Nowe Moses sayth that there was no such kinde of drinke vsed among the people but that the water which issued out of the Rock flowed out euery where and accompanied them by the way in such sorte that they were compassed about with the maruaylous goodnes of God by reason whereof they were driuen of necessitie to acknowledge that hee had stretched
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
followe the grace of God and to receiue it and hauing accepted it to make it to preuaile To bee short the Papistes make a parting of stakes as if it lay in vs to seeke God then that it were in vs to put his grace in effect in such wise as it should not be vnprofitable and that there is also a certaine agreement betweene God and man so as God for his part doth one peece and we doe the other yea and the principall part But the meaning of Moses is nothing so For he sheweth not what belongeth to man as in comparison and in respect of God But it is the common fashion of the holy scripture first to shew vs what is our dutie and then to adde that although we be not able to resort vnto God when he calleth vs yet we must not be faintharted at y e feeling of our weaknesse but rather resort vnto him that is able to helpe it according as he hath promised to do it Let vs marke wel then that when holy Scripture speaketh of that which men doe owe vnto God wee must not in that case stand scanning of our owne power and ability for we shall not faile to be euermore detters as we haue said and yet we must note also that the vnabilitie which is in vs proceedeth of our fault Yet notwithstanding the Papists alleage that it were a crueltie in God to require of vs to do more than we can It seemeth indeed that God ought to be contented if a man doe what he can Now then if we cannot haue a good desire 2. Cor. 3.5 and if we haue yet lesse power that we caÌ„not so much as think a good thought wherfore doth God constraine vs to loue him perfectly There seemeth to be no vpright dealing in y t. But we must repaire to our originall sinne which hindereth vs so as we serue not God no nor haue not the will to serue him Indeede God hath imprinted a will in vs by nature Rom. 1.20 and for as much as we are meÌ„ we haue a discretion to discerne good and euill whereby we be inexcusable and when we sin it commeth not of compulsioÌ„ neither are we forced by other meanes but it proceedeth of our own will and inclination But now let vs see whether our wil can bend it selfe both the waies and is able to chuse either good or euill No. For we be captiues vnder sinne Rom. 6.17 7.14 and whence coÌ„meth this captiuitie and bondage From the offence of Adam Seeing therefore that the euill is in our selues wee must not seeke for fonde and vnprofitable excuses for we shall win nothing thereby but let vs stoope and condemn our selues If God therfore require aught of vs he doth vs no wroÌ„g and yet notwithstanding men may not reply that they be feeble and weake for the euill shall euermore be imputed vnto them they shal be found guiltie thereof But now let vs come back to the matter which we haue touched The holy scripture setteth before vs the lawe of God as y e thing which we ought to follow and that is our rule We for our part doe draw cleane contrary Whereto then serueth the law of God so long as it is but a dead letter that is to say so long as we haue but our eares beaten therewith or so long as it is written but in paper parchment or in stones as this was as it is in deede so long as it is but preached vnto vs It serueth but to our condemnation so as we be there conuicted and can no more pleade ignorance but rather shew our selues open rebels in that we bow not downe our neckes to receiue the yoke which God hath ordained for vs. That is the cause why the lawe of God vnder Moses did bring nothing but wrath Therefore he saith y t it doth augment sinne Rom. 4.15 Rom. 5.2 2. Cor. 3.7 and consequently that it is vnto vs the messenger of death So then let vs marke well that whereas God teacheth vs what wee ought to doe albeit y t the same doctrine ought of it selfe to serue vs to saluation yet neuerthelesse it bringeth vs nothing but condemnation euen bicause of our sin Such is the falling out of it but howsoeuer y e case stand yet must the law of God alwaies condeÌ„ne vs. Now after that God hath conuicted men beaten downe their pride to the intent they should not presume of themselues he addeth the promise and saith Go to It is true y t your hearts be incircumcised it is certaine y t you haue blind motions and that you be corrupted in all your nature but I will change your heartes I will renue your mindes I will reforme you to my selfe whereas heretofore you haue been rebellious against me there hath bin nothing in you but malice henceforth there shal be a readines to obey my lawe God giueth that very promise Whereby hee sheweth that whatsoeuer hee commaunded vs afore our doing thereof shal be by his only power not in any part by our own In this case it is not for vs to father the cheefe part vppon our owne free will no nor the one halfe neither for God must haue all the prayse without exception and that whatsoeuer we doe doe proceede of his woorking of it in vs and of his reforming of our wittes and of his changing of vs. And for that cause the holy Scripture sayth 2. Cor. 5.17 that we be made newe creatures When it sayth so doth it meane that men were â—arst good No but that GOD doeth reforme them And in deede if it were in vs to amende our soules and to renewe them wee shoulde doe more than GOD doeth GOD hath created our bodyes and also our soules but yet notwithstanding what bring wee from our mothers wombe but all maner of cursednesse For as I haue sayde wee bee infected with originall sinne Thus doeth GOD make vs mortall men yea but in the meane whyle there is this mischeefe namely that wee bee aliened from him and from all goodnesse Nowe if men were able to deliuer themselues out of the curse wherein they bee and could giue themselues a newe power shoulde not they then doe more than GOD hath doone Nowe then whereas Moses sayeth in this place The Lorde will circumcise thy heart to loue thy GOD with all thy hearte and with all thy soule hee sheweth thereby that if wee doe amisse as we doe indeede wee cannot haue so much as any one good motion to come vnto GOD vntill wee be altogether renewed by Gods working in vs and therefore that we must not be fainthearted Wherfore For when he hath taught vs what we ought to doe he giueth vs also the power to performe it After hee hath taught vs by the voyce of men hee teacheth vs also by his holy Spirite in our heartes and that teaching is of efficacie so as wee doe not onely knowe the good but also wee
vnto him that y e land was not the cheefe heritage whereunto the children of Abraham were to attaine Here therefore wee haue a sure record that although the fathers which liued vnder the Lawe had not the heauenly lyfe so lightsomly largely reuealed vnto them yet did they grounde themselues thereupon laboring to attaine therunto and were not wedded to this world as if that had bin the marke they amed at and that they had bin tyed to it to say Well God hath chosen and adopted vs to possesse a good and fatte land to the intent wee should bee fostered therein For if the people had but thought vppon that what had become of Moses who was the excellentest prophet that euer God raysed vp vntill the comming of our Lord Iesus Christ as wee shall see in the last Chapter That is the cause why Moses beheld y t land and vewed it afar off Deut. 34.10 And although hee neuer ate one graine of the corne thereof nor tasted one drop of the wine yet did it suffice him to see that God had not disappointed his people It is to bee concluded then that Moses had a further forelook and stood not musing vppon the transitorie inheritance but considered full well that when wee be made the children of God it is to the ende wee shoulde liue euerlastingly with him Seeing then that Moses had that let vs vnderstand that the fathers were not without cause called the children of God which thing they were not vnlesse they were heires with vs. And forsomuch as they tended to the heauenly lyfe which notwithstanding was shewed to them but afar off let vs take the more courage to vs seeing that God is come neerer vnto vs after a more familiar maner euen in the person of our Lord Iesus Christ. Therefore let all these things moue vs that our faith may waken vs and withdrawe vs frō all the impedimentes of this world so as we may keepe on our way to the euerlasting rest which cannot faile vs. Now whereas it is sayd vnto Moses that hee shall bee gathered vp with his people hereby our Lord meant that hee was of necessitie to passe the common way as they say of all mankinde and that his case should be no better than of all the rest of Adams children Truely this woulde trouble vs if there were no more than so But I haue spoken already of y e special promise whereuppon Moses was grounded Neuerthelesse our Lord shewed him that forasmuch as he was descended of Adams race it behooued him needes to dye And this accordeth still with the matter which I speake of euen now namely that we shal neuer take sufficient taste of Gods goodnes and promises vntil we be brought low in ourselues y t we may know our own needines and what y e lyfe is which is promised vs and which we obtein by Iesus Christ. We think not vpon any of all these thinges except we first know the death y t is purchased vnto vs by Adam that the same dwelleth in vs and holdeth vs prisoners in his bands If we knowe not that wee bee cursed of God by nature and that we haue no other hope but rottennesse as touching our bodies and that as touching our soules we be reiected of God feele that he is against vs and that he is our Iudge y t he will vtter forth all his maiestie to our confusion Vntil such time as we feele all these things it is certeine that we will neuer seeke the remedie that is offered vs in our Lorde Iesus Christ nor receiue him with such reuerence as to become lyke poore hungry soules So then we see how we haue neede of this warning that we must be gathered vp With whom With those which haue gone before vs. And without that what comfort shall wee haue Lesse than the brute beastes haue For if we thinke vpon nothing but death we goe all into rottonnes our bodies be in no better plight than the bodies of Asses and Dogges And againe as touching our soules we must needes bee separated and cut off from God and feele him to be against vs. That then is our state And therfore whensoeuer we heare any speaking of death let vs by and by bethinke vs of Adams sin of the corruption of our nature and of all the vices that dwell in vs which serue all to cut vs off as rotten members from Gods house and kingdome When wee haue bethought vs thereof and that we be so dismayed as we know not where to become for the terror that shall haue caught holde of vs let vs repaire to Iesus Christ Iohn 11.25 and sith we knowe that hee is the resurrection and the lyfe let vs take courage to offer our selues vnto death and let it not greeue vs to be done away seeing wee haue promise that we shall be restored againe And so when wee haue bethought vs of all the nations of y e world and of all Adams ofspring let vs come to the people whom God hath sanctifyed and chosen to be his heritage Seeing then that we shall be gathered vppe with the righteous surely it is a good gathering and therein lyeth all our rest cōtentation so as death shal be sweete vnto vs. And although wee must of necessitie passe that way with all other creatures yet dooth God take vs and keepe vs as his chosen children and to be ioyned to our Lord Iesus Christ who is named the first borne from among the dead And to the intent we should bee the first fruites of the resurrection and of the quicke hee hath gathered vs to himselfe and matched vs with y e holy Patriarkes Prophets and Apostles That say I is the thing which sweeteneth all the sorrowes that we can conceiue Now in the end it is sayd yet again vnto Moses That he sanctifyed not Gods name among the children of Israel and therefore hee should see the Land euen the Land which God had giuen to his people Here we haue to marke that it is not enough for vs to absteine from doing euill but that we must also sanctifie Gods name when we see men misuse it through their leawdnesse And in very deede the chiefe thing that God requireth Matt. 6. ◠is that his name should be sanctifyed for it is the first petition which we make And by that order our Lord Iesus Christ sheweth vs full well that wee must begin at that point as for example when he saith First seeke yee the kingdome of God what dooth that signify Matt. 6.33 That we should seeke to exalt God that all the world shoulde obey him and that his maiestie should be knowen to the end that all prayse of wisedome righteousnesse goodnes and power might bee attributed vnto him That is the thing whereunto euery of vs ought to put his indeuour True it is y t we ought in deede to sanctifie the name of God that is to say to dedicate our selues euery man
the ende euen in the middes of Babylon euen in that gulfe he reserued a remnāt of Beniamin which returned home with the tribe of Iuda They that were much more excellent in dignitie became as banished folk and God forsooke them as rotten members so as they returned not any more into the inheritance of y e land of Chanaan the resting place which god had foreappointed to their fathers Ye see then how God continued still his grace towardes the tribe of Beniamin not that they had not horrible punishments as it fell out afterwardes but that God by his infinite goodnes ouercame the naughtinesse of men To bee short let vs note that when God giueth vs his promises after that maner they shal seeme to be disappointed of their effect and performāce through the vnthankfulnes of y e world for y t there are a great many which refuse Gods goodnes shut the gate against him so as they be not partakers thereof That is the cause why God sheweth not himself liberal towards vs any more For if we could skill to inioy his goodnes surely he would alwayes outgo our expectation all our wishes But what We will haue him to content vs and to please vs in all cases and in the meane while it should seeme that wee haue conspired against him to keepe him back from doing vs good Therefore let vs not thinke it strange if God perform not his promises which he hath made vnto vs with his owne mouth for we our selues be y e cause thereof Neuerthelater although the world be so malicious and froward that to all seeming men woulde wilfully disappoint all Gods gratious dealings yet notwithstanding let vs not doubt but that there shall euer be some smal number whom God wil maintaine Onely let vs indeuour to liue vnder Gods wings that we may be preserued by him suffer him to dwell betweene our shoulders Wee heare what warning S. Paul giueth vs thereof 〈◊〉 6.9 〈◊〉 7.34 how he saith y t we must beare the Lorde both in our bodies in our soules True it is that there is not now any material tēple builded any where wherein to do sacrifice but euery of vs is y e temple of God and that is with condition that wee shoulde beare him according to S. Paul◠saying who vseth the same word And how do we beare him In knowing that it belongeth to him to be the soueraine to raigne ouer vs and to haue al preheminence that it behooueth vs to bow downe our neckes to receiue his yoke and to obey him in al respects And if we do so let vs not doubt but that God watcheth for vs cōtinually so as all the assaultes and temptations of the world shall not preuaile any thing at all against vs. Insomuch that although we be like to perish a hundred times yea and to bee ouerwhelmed yet will he vtter forth his power to preserue vs and we shal be saued in the mids of death so as we may keepe on our course stil. When thunder seemeth to come downe from aboue nothing is to bee seene vpon earth but confusion euerywhere then let vs not doubt but God giueth vs incomprehensible safetie Thus much concerning the tribe of Beniamin Now commeth Moses to the tribe of Ioseph and saith That his lande shal be blessed of God with the delectable fruites of the Sunne with the fruites of the Moone with the pleasures of the Deaw from aboue and of the depths from beneath that is to say of fountaines and watersprings which giue moisture and nourishment to the earth That his honour should be as the firstborne of a bull that he shall haue excellent hornes wherewith to push against his enemies that hee shall haue the olde mountaines and the pleasant hilles where shal be nothing but sweetenes And afterward in the end it is saide That all these things shall come vpon the heade of Ioseph vppon the Crowne of the heade of the Nazarite of his brothers Here we may see how the intent of Moses was to cofirme the things that Iacob had spoken afore for he vseth many of the same words which are in the nine and fortith Chapter of Genesis Gen. 49. Partly then Moses doeth but make a rehearsall of the things which had beene written in the person of Iacob and that is not superfluous but God reneweth and ratifreth his promises to the ende they should be the more assured And such confirmation also was needfull to the intent that the other tribes shoulde not grudge against the tribes of Ioseph Wee knowe that the people of Israel were verie full of quareling and rebellion and that it was a verie harde matter to holde them in awe Nowe Iacob had giuen dubble portion to his sonne Ioseph because hee had two children Ephraim and Manasses Hee had saide that Ioseph shoulde represent two heades in the house Nomb. 18.20.21 because the tribe of Leuie was excluded and had no portion in the Lande but onely tooke the tenthes and Offerings Their successours therefore might haue saide In deede it was the will of our father Iacob to giue this aduantage to his sonne Ioseph howbeit that was vppon ouer earnest affection because Ioseph had succoured him in his neede and fedde our fathers in the time of famine But what Shoulde they therefore haue two heads here and we bee so much abated Because the people might still haue pleaded for the partition which had bin assigned and haue striuen when they had bin come into the Land of Chanaan Moses confirmeth the thing which had beene declared afore that is to wit that Ioseph should hold still the portion y t had bin giuen vnto him represent two chiefe houses in y e linage of Iacob that there should be ten thousands of Ephraim thousāds of Manasses We see now to what purpose Moses rehersed y e words of Iacob And let vs marke also that whereas he saith that he is the Nazarite among his brethren the word which he vseth may bee taken for a Crowne as if he shoulde say Hee shall be the glorie of his brethren True it is that this continued not for euer it was but a temporall dignitie because that in the end it behooued the tribe of Iuda to attaine to the royall scepter and to haue the soueraintie ouer all the whole bodie And then was Ioseph also brought vnder obedience But yet for a time hee was the crowne of his brethren Yet notwithstanding he setteth downe the worde of Separation So then he was separated from among his brethen not in that hee was solde into Egypt as some haue expounded it for that is cleane contrarie But rather hee is termed a Nazarite in way of honour for that God had chosen him and shouled him out by himselfe so as hee was not of the common sort but had as it were a first begottenship in respect whereof he tooke double portion of inheritance That is
sith he hath care of our welfare we shal be in safetie And this ought to preuaile more now adayes than euer it did For it is sayd expresly of the reigne of our Lord Iesus Christ 〈◊〉 4.4 that euery man shall dwell safely vnder his vine and vnder his figtree Seeing then that our Lord Iesus Christ calleth vs nowadaies vnto his protection let vs boldly rest vpon him Albeit y t all thinges goe against vs and worldly helpes faile vs yet howsoeuer we fare let vs stande fast and let this saying bee well printed in our remembraunce that Israell shall not fayle to be safe though hee be alone And why Because God is his keeper his welfare dependeth not vpon y e stayes of this world it is ynough for him that God hath taken him into his custodie And hee addeth immediatly that the Eye or Fountaine of Iacob was vpon a land of Corne Wine and that the heauens should droppe downe deawes Heereby Moses betokeneth in effect that if we be Gods people he will haue a care to sustayne vs and that because wee haue neede of sustenaunce hee will prouide vs thereof according to our necessitie so as hee will giue vs meate and drinke sufficient True it is that the Hebrewe word which he vseth may bee taken both for an Eye and for a Fountaine And in deede the Hebrewes call Fountaines Eyes because the springes of the water if yee marke them haue the shape of the eye in a mans body If we take it for an eye in his proper signification it is as much to say as that Gods people shal haue their fight continually vppon corne and wine and that God will giue them sufficient sustenaunce For the deawe shall come downe from heauen which shall make the grounde to yeelde fruite If we should take it for a Fountaine that were somewhat harde I grant it is sayde in y e Psalme You that be of the fountaines or welspringes of Iacob 〈◊〉 68.27 but that is because the Patriarke Iacob was the welspring of that people And it could not agree to the present text And therefore let vs content ourselues with the naturall sense of Moses which is that God will make vs feele shewe vs by experience that wee shall receiue sustenaunce at his hande as long as wee bee in this worlde Of a trueth breade and wine are not the chiefe thinges which we ought to seeke at Gods hande yet is it much when we see he hath a care of this corruptible life And that ought to make vs to stye vp higher For when we see that God vouchsafeth to feede our bodies ought wee not to conclude that it is much more likely that he will feede our soules which are much more deerer vnto him The good then which we receiue heere beneath ought to serue to make vs to sende vp our trust aboue the heauens to seeke a better life at his hand which we can not as nowe comprehende And therefore of no smal importance is this promise where it is sayde that God will alwayes make his people see and feele that he is their foster father that he giueth them corne and wine for their sustenaunce and that he will sende them deawe from heauen to keepe the grounde frō parching vp so as it may haue moysture to susteine those which otherwise should abyde a hungred Ye see then that the thing which we haue to remember vpon this place is that if we be of Gods flocke we shall not be destitute of any needefull thing For euen as in respect of this transitorie life we shal be fedde and nourished at his hande And when we obtaine sustenance at Gods hande it is to incourage vs. Let such as are poore take paines and pray vnto God to blesse their labor because it belongeth to him to susteine those that are his Lo howe the poore ought to bee stirred vp vnto prayer And if they haue litle wherewith to susteine them let them consider that God intendeth to trye their patience and yet that in the meane while hee maketh that sustenaunce of theirs as slender as it is to turne into Manna so as they be susteyned therewith Let not the rich sort be puffed vp with pride vppon that they haue their life in their owne hande but let them vnderstande that it behooueth thē to haue recourse vnto God with all their goods For if they haue not a regarde of him let them assure themselues that he can well consume the Corne in their Garners the grift at the mill the batch in the Ouen yea he will consume the bread in their bellies so as in steede of receyuing nourishment by it they haue nothing but corruption Let vs knowe then that God must be faine to performe y t which is declared heere that is to wit that our eye may be vpon a Land of Corne and wine and that it behooueth vs to consider that it is he to whome we be beholden for all thinges I graunt it may fall out that wee shall not haue such abundaunce as wee would wish and as our flesh lusteth for but yet as I haue sayd already God sheweth that he forgetteth not his seruauntes and that although hee giue them but a small and slender pittance yet they haue wherwith to content themselues because they receiue sustenance at his hand Therfore as long as we be to passe through this world let it suffise vs that God vouchsafeth still to susteyne vs and that in so doing he sheweth himselfe a father towards vs to the intent we should go on still and keepe on our way to the heauenly heritage whereunto he will bring vs to make vs inioy the thinges fully and perfectly whereof we haue knowledge as nowe but in part After that maner ought we to put the sayde lesson in practise For when the holy Ghost speaketh of the temporall blessinges which God sendeth to his children he meaneth not to hold them there as if he should say seeke no greater thinges but contrariwise because wee be rechlesse and slowe and can not step one step without stumbling except wee bee vphelde by God and specially we could not haue the steedinesse and constancie to say Let vs put ourselues into the handes of our God let vs yeelde vnto him and in our passing through this world let vs not be held backe assuring ourselues that Gods prouiding for all our necessities is to none other ende but that we should looke vppe vnto him That say I is the ende whereunto we ought to referre all the promises wherein our Lord sayth that he will haue a care of our life Wherefore let vs make this lesson auayleable wherein it is sayde That his eye shal be vpon a lande of Corne and Wine True it is that we shall be threatned with many necessities so as we shal be in continuall anguish yet notwithstanding if we haue an eye to Gods blessing we shall hope y t he will guide vs vnto the end
fonde as that euen litle babes might haue mocked them for it Yet notwithstanding euē the wisest folke haue beene doted with them the spirit of giddinesse hath reigned ouer them And it hath beene Gods will to make men so brutish For when they would not hold themselues simply vnto him but were carryed away with their fickle lustes it was meete that they should come to that poynt For as much then as it is so let vs vnderstand that our Lorde giueth vs so many warnings the mo to the intent to hold vs in such awe as we may be well ware that wee be not by any meanes seduced Thus yee see what wee haue to note as in respect of the things which S. Iude teacheth vs concerning the body of Moses Now there is yet this saying further set down in the text No man hath knowen his graue vnto this day Wee knowe not which of the Prophets wrote this last Chapter The Iewes say it was Iosua but their coniecture hath no ground It is much more likely that the same Prophet which gathered the booke of Iosua did therewithall write the death of Moses also Neuerthelesse it is not without cause sayd that no man vnto this day For it doeth vs to vnderstand that it was not for one day onely that God woulde haue the bodie of Moses so hidden for then it might haue beene sayd true it is that the body of Moses was vnknowen to men but that was but at the beginning For the first boylings are somewhat too headie and God sawe that the people might haue beene moued with too great affection and by that meane they might haue corrupted themselues It is not then to be wondered at if Moses sepulchre had beene vnknowen for two or three dayes or for a moneth or for a yeare for these people were too farre in loue with him but when he was once buryed then it came to knowledge But our Lord sheweth that hee knewe well that men are subiect to ydolatrie and that not for a day onely but euen vnto the ende and that the same sinne is so rooted in vs that as soone as wee haue neuer so little an obiect by and by wee start out of our boundes Let vs marke well then that it behooueth vs to stande vppon our garde for ydolatrie is not for a time but for euer And wee take this cursed inclination from our mothers wombe so as wee bee easily allured away from the seruice of God That is the thing which wee haue to remember vppon this part of the text And therefore let vs indeuour al the time of our life to walke according to Gods ordinance and let vs also beware that wee bee not caried away after the illusions of Satan And when we our selues shall haue continued in the seruice of God let vs teach our children to doe the like that it may for euer be reteyned in the worlde so as God may be serued of al men with one common accord For if wee be recheles in that behalfe it wil abash vs to see howe the diuel will incontinently get the forehand of vs in the turning of a hand there wil followe a horrible change which will corrupt and marre all Sith wee see this let vs be steddie and constant and let vs bee so zealous to bring to passe that God may bee purely worshipped as it may continue not for one day onely but euen vnto the ende so as we may from age to age protest that Gods name is called vppon ouer vs and that he hath the whole preheminence and that the creatures howe excellent so euer they bee doe abyde in their degree and place and that they haue not occupyed the roome of God nor his soueraigne dominion Now let vs fall downe before the maiestie of our good God which acknowledgement of our faultes praying him to make vs perceiue them more and more that wee may be so cast downe in our selues as our whole seeking may bee to receiue mercie at his hand and hauing receiued it to bee so guyded by his holy spirite as we may giue our selues wholly vnto him to dedicate our selues fully to his obedience and to serue him with all purenesse both in body and soule and that hee impute not our imperfections vnto vs which are yet still in vs but that he rid them from vs day by day and reclaime vs of them more and more vntil he haue brought vs to the perfection whereunto he inuiteth vs. 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 xv of Iuly 1556. The CC. Sermon which is the second vpon the xxxiiij Chapter of Deuteronomie and the last vpon that booke 7 Moses was a hundred and twentie yeres olde when he dyed his sight was not dimmed nor his liuelinesse abated 8 And the children of Israel mourned for Moses thirtie dayes in the playne of Moab And after that the dayes of mourning and sorrowing for Moses were ended 9 Then Iosua the sonne of Nun was filled with the spirite of wisedome for Moses had laid his hand vpon him And the children of Israel obeyed him and did as the Lord had commaunded Moses 10 And there arose not vp a Prophet in Israel thenceforth like vnto Moses which knew the Lord face to face 11 In all signes and woonders for which the Lorde sent him to do them in the Land of Egypt before Pharao and all his seruants and all his Land 12 Nor in all the strong hand and al the great vision which Moses did before the eyes of all Israel IT was needefull that after the death of Moses the Iewes should know the good that God had done them by the meanes of such a man For we know that Gods gratious dealings are by and by forgotten and it is the point wherein men doe chiefly shewe their leawdnesse For although it be prooued to them that God hath helped them yea euen with signes and myracles yet woulde they passe it ouer slightly In this respect it is saide expresly heere that Moses had his liuelinesse and all his strength vnto the age of a hundred and twentie yeares Nowe wee knowe what is written in his song in the fowerscore and tenth Psalme That after a man commeth to threescore yeares 〈◊〉 90.10 there remaineth nothing but sorrowe paine and griefe and he doeth but linger and pine away Loe what our life is Although we haue beene strong yet doe wee decay in the twinkling of an eye when wee once passe threescore yeares and it is a great matter for a man to attaine thereto I meane in such strength But nowe whereas it is reported that Moses attained to double those yeares thereby it appeareth that God strengthened him aboue the common rate of men And that was not for his owne sake onely but to the intent he might be able to susteine the charge that was committed vnto him Had not
y t God should say one thing and meane another as though he vsed double Dealing 398. a 10. b 10 There is no worde of peace but where vprightnes and iust Dealing is obserued 80. a 30 The leawde Dealing of the Iewes to Godwarde whiles hee was working their welfare 390. b 20.30.40.50.60 Why the subtilest Dealing is counted or esteemed a vertue 94. a 50 The abuse of Gods fauour and gentle Dealing with vs. 83. a 60 b 10 Perswasions to iust and vpright Dealing 65. a 40.50.60 b 10 All wrongfull Dealing forbidden vnder the name of murther 516. a 60. b 10 From whence all priuie packinges and other leawde Dealinges come 21. a 20 Dealings The cause why men are so disordered in their Dealings and knowe not what to doe 724. a 10.20 Death Death is the entrance to life and how that may be 954. b 20 Howe we that be Christians should bee affected concerning Death and how we ought to esteeme thereof 738. b 10.20.1088 b all 1089. a 10 Christ suffered Death but was not ouercome of Death 765. a 40.50.60 766. a 60. b 10. 35. b 40 Of a kinde of Death wrought vppon mens vices not vpon their persons 731. a 10.20.30 Of Moseses blessinges ouer the Iewes at the verie time of his Death and what we are taught thereby 1186. a 10.20.30.40 Of preparing our selues for Death by the example of Moses 1180. all 1236. a 10.20 c. Of Death and how the same doth turne to our gaine and profite 1088. b all 1089. a 10.20.30 What we haue to note when God taketh away excellent men by Death from among vs. 1242. a 40.50.60 What wee haue to consider in the Death of our friendes or other persons 1242. a 10.20 A moste excellent consideration of Death inferred vppon the Death of Moses Reade the 200 sermon and page 1242. specially Nothing more certaine than Death but nothing more vncertaine than the houre thereof 1010. b 10 Death is but a litle tokē of Gods wrath 1066. b 60 What we haue to learn by these words I haue layde both life and Death before your eyes 1071. all Whereof we should bethinke our selues whensoeuer we heare any speaking of Death 1182. a 60. b 10 What maner of Death we are exhorted to die 35. b 50 How Gods word becommeth the sauor of Death 77. b 10 It is good reason that Christ shoulde be Lorde of life and Death 186. b 60 It is no reason that Gods name should be buried with our Death 129. a 30 To put a man to Death without hauing knowen which is the true God is but a frantike zeale 541. a 40 What Death is where also mourning too much for the death of our frinds and kinsfolkes is reproued and why 553. b. 40. Reade also the whole page In what respect it is good to couet and desire Death 617. b 50.60.618 a 10 Death denounced by lawe against all such among the Iewes as went about to counsell others to peruert the seruice of GOD. 632. a 10.20 c. How willing wee should be to die and the cause why a number cannot away with Death 617. b all Admonitions to bee marked touching naturall Death falling on our selues or our friendes 554. a 40.50.60 b 10 Diuerse godlesse persons noted that deserue Death and why 545. a 50.60 b 10.20.30 Deaths So manie are the Deathes of our frowarde nature as wee haue good thoughts 35. b 40.50 An infinite number of Deathes to bee founde in our selues 1010. a 10 Dearth The dooinges of diuerse noted if there come a yeare of Dearth 575. a 50.60 c. What we should thinke vpon whē there commeth a Dearth of vittles 1150. b 30.40.586 b 10 Debt Saint Pauls admonition to induce vs to spare those that are in our Debt 577. a 50.60 What strangers had the benefite of not suing men for Debt and what strangers had not 576. a 60. b 10 A Lawe for the releasing of such as were in Debt 572. a 50.60 and who ought to be vouchsafed the benefite of that lawe ib. b 50.60 Debts In what yeere men were not to be sued for their Debts among the Iewes 573. b 10. and of Gods meaning by that lawe 574. a 10 Howe men deale touching their Debts one to another debts due to God 629. b 10.20.30 Respit giuen in the time of the old lawe for paying of Debts but not clearely released and howe long 574. a 40.50 578. a 60. and 583. a 50 Doctrine for Christians to note touching Debtes debters and creditors 575. all wherein we are taught how to vse the poorer sort that are behind hande ib. Reasons why the poore in a case of Debts were to be borne with all in the seuenth yeere 574. b 10.20.30 Deceipt Of priuie Deceipt and the most mischeeuous meane of beguiling 885. a 30. c. Looke Dealing Wrong Decrees The Popes Decrees are the souereigne wisedome as he sayth 666. b 20.30 Dedication Of the Dedication of houses or of blessing them a Iewish ceremonie and what we haue to learne thereby 719. a all Looke Houses Defile What thinges they bee that Defile a man in very deede 561. b 60.562 a 10 Defiled The meaning of this lawe that hee which is Defiled in his bodie should be seuered from the companie of others 812. b all Defiling Of Defiling Gods creatures as well meate as drinke and howe that vice is committed 557. a all Defilementes What wee haue to gather concerning the filthy Defilementes of this life 850. a 30.40.50.60 b 10. c. 908. a 10. 907. b 40.50 Of diuerse kinds of Defilementes both of bodie and soule Read sermon 130 and page 797. all and sermon 133 and page 814. b 50.60.815 a 10. c. What Defilementes they be that driue God away from vs. 815. b 30.816 a 10 Of the Defilementes that are among vs and wherein the same consist 815. b 20.30 c. Degrees What Degrees of kinred may not couple in mariage 794. b 40.50.60.795 a 10. c. Looke Kinred and Mariage Delaie The reason why GOD vseth to make Delay for a time before he performe his promise 506. b 10. a 20.30.40.50.60 Looke promise Deliuerance The Deliuerance of the Iewes out of Aegypt described and whereto it is to be referred 899. a all b 10.20 602. a 60. 169. a 30. 456. a 40.50 8. a 20 Deliuerāce from bondage promised to the Iewes after foure hundred yeres 896. b 40.50 60 To what purpose God hath wrought our spirituall Deliuerance 212. a 10 Why God maketh expresse mention of the Deliuerance of the Iewes out of AEgypt 186. a 30.40 A view of our Deliuerāce by the bloud of Christ. 186. b all No Deliuerāce out of the hand of God 1166. b 60.1167 a 10 Departing A description of the Departing of the Israelits out of AEgypt 598.50.60 599. a 10. Looke AEgypt and Iewes Descending Of Gods Descending from heauen and what we are thereby
reserueth to his owne vengeance 633. a al. Faultes cannot bee punished among men vnles they come to knowledge 633. a 10 Against such as woulde not haue the Faultes committed against the first table punished 634. b 50.60 That all Faultes are willing and what is meant by the word willing 685. b 40 Of Faultes vnknowen and manifest howe the offenders are to be handled in both 700. a 20.30.40 In cases of lawe Faultes must be regarded as they be indeed Read y t place 708. a 10. Looke Offences and Sins Fauour What we must doe and not doe to find the Fauour of God 803. a 30. b 30. 448. a 10 The Moabites went about to winne Gods Fauour with monic 803. a 40.50 That we must take heede of turning Gods Fauour into a curse and how the same is doone 811. a 50.60 The Fauour that God hath shewed vs aboue others 146. b 10.20.30 Howe wee ought to bee affected vnto God the more Fauour that he sheweth vs. 178. a 60. b 10 Two pointes to be noted why God receiueth vs into Fauour 483. b 50 God ceased not to go through with his Fauour towardes the Iewes till hee had performed the promise that he made to their Fathers 169. b 10.20 If euer anie man obteined Fauour in Gods sight it was Moses and why 105. b 30 What we haue to learne when God taketh vs into Fâ—uour againe after we haue offended him 431. b 10 What we haue to doe when God sheweth vs Fauour aboue others 498. b 50.60 A viewe of Gods Fauour extended to our bodies our soules our Cattell whatsoeuer we possesse 326. a all Of the Fauour of God shewed in the scriptures and who they bee that profite but litle by the doctrine of the same 1024. a all What these wordes Nepthalin shall haue his fill of Gods Fauour doe meane 1226. al. To what end God giueth vs the tast of his Fauour 347. b 20.30 294. a 10.20 Gods Fauour likened to the fountaine his blessing to the conduite Pipe 1226. b 50.60 1227. a 10 What wee must doe if wee will prosper through Gods Fauour 627. a 50. Looke Grace Goodnesse and Loue. Fauourable To what ende Gods shewing of himselfe Fauourable vnto vs doth serue 465. a 40. Looke Mercifull Feare It is not possible for vs to Feare God vnlesse we loue him 435. a 10.20 358. a 40 Men cannot discharge their duetie towards their neighbours if they bee not leade by the Feare of God 212. b 10 Howe farre the Feare of Princes and Magistrates ought to extende 214. a 50.60 Of Feare of enemies Reade at large Page 712. b 40.50.60 and 713 all and the meane to ouercome it 714. b 60 The Feare that Achaz had of the kings of Syria and Israel his enemies 713. b 60. 714. a 10.20 To Feare God and not to forget him are two inseparable groundes 284. a 40.50 c. What consequentes the Feare of God bringeth with it 285. a 10.20 Howe from Feare submission to God doth proceede 284. a 60 Of the Feare of God which keepeth vs in due obedience 651. a 30.40 Ieremies wordes that we shoulde not bee in Feare of the signes of heauen explaned 669. a 10.20.30.40 and 668. b 10 Howe and in what sort God will haue vs to fight against al Feare 87. b 50.60 Why it is good reason and of our deseruing that God shoulde chastice vs by making vs to stande in Feare of men and other vnreasonable creatures 478. a 10.20.30.40.50.60 b all Howe and in what sorte manie men thinke they Feare God wel 128. b 10 20 Of profiting in the Feare of God and what this worde Feare importeth 128. b 10. 1131. b 10 With what kinde of Feare wee must feare God 434. b 40.50 and 186. a 20 The cause why God vpbraided the Iewes that they did neither loue him nor Feare him 185. b 40.50 Wee be vtterlie vnexcusable if wee doe not Feare God 186. a 10.20 Wee bee well fensed when God giueth vs men to guide vs in his Feare 145. a 10 That the reuerence which wee must doe to God must proceede from Feare 266. b 20 God warneth vs generallie to walke in Feare and why 174. b 20.30 A most pithie speech to strike Feare terrour into vs towardes God 191. a 30.40.50.60 b 10 By what Feare and terrour we must be first subdued before we can coÌ„ceiue Gods goodnesse 446. b 30. and howe the same feare must bee tempered ibidem 40 Of tvvo thinges which ought to teach vs to Feare God 458. a 30.40 How God will cast our dread and our Feare vpon our enimies 476. b all 477. a b all Why brute beastes stand in Feare of them vpon whome God hath printed his marke 478. b 40.50 A proofe of Gods promise that hee would cast a Feare vpon his peoples enemies 478. b 20.30.479 a 10.20 The Feare of God is no secret or idle thing and how it sheweth it self 266. b 50.60 Wherein men shew that they are void of Gods Feare 267. a 20 What blessings will follow vs if wee Feare God 325. b 50.60 To be in Feare of nothing is no vertue Read that place 335. b 20 Three reasons why the Israelites are exhorted not to stande in Feare of their enimies 334. b 30.40 The meaning of the wordes that God did Feare the prouocation of the enimies 1144. a 30.40.50.60 b all 1145. all Of a trembling Feare threatened to the despisers of God and what a sore and restles plague it is 1005. a all b 50.60.1010 all Of preuenting Gods iudgements by a willing Feare 1010. b 20.30 1011 a 30 That Feare is a good preparatiue which leadeth vs to the seruing of God as for example 962. b 30.40 None can discharge his duetie in gouerning a people vnlesse hee Feare God 15. b 50.60 All vertues in man without Gods Feare do turne to euill 15. b 50 The woorst temptations that can be to hinder the performance of our duetie springeth from Feare 20. a 10.50 What woulde make vs forget all Feare that hindereth vs in Gods affaires 74. b 40 In what respect we do wrong vnto God through Feare 74. b 20 S. Pauls meaning in warning vs to work our saluation with Feare trembling 75. a 40.50 A kind of Feare that is an exercise of our faith 335. b 50 Of slauish Feare which is inforced 358 a 40 Looke Terror Fearefull The cause why men be so Fearefull to do the things which belong to their office 1076. b 50.60 Wee be Fearefull of nature Looke to the doctrine there recorded 26. b 40.50.60 71. a 30.40 Wee must not be Fearefull where God will haue vs to be stout This concerneth doctrine false prophets 684. b all Two causes why the Fearefull were thought vnworthie to be in the host of God 720. a 10.40.50 Fearefulnesse Fearefulnes is a signe that wee haue no trust in God 720. a 10.20 Fearefulnes doeth commonly hinder men in doing their
1188. b 10.20.1053 b 30. That it belongeth vnto vs how why 1191. a 30.40 The familiar meanes that God vsed to haue it remembred of the Iewes 1247. a 10.20.30 With what maiesticall authoritie it was giuen witnessed 1187. a 10. b 50.60 It was lost and found againe in the time of Iosias 1247. a 20.30.1079 all How Paules words that the Law is the minister of death are meant 1100. a 60. To whome the laying vp thereof was committed where and why 1098. b 60. 1099. a 10.20.30 Who was the author of the same howe it was ratified 1098. all In what respect it serueth to condemne 1099. b 50. To what ende God requireth an absolute fulfilling of it 998. b 50. 60.999 a 10. It lasted for the space of two thousand yeares 984. a 30. Of three sorts of people which keep it in outwarde shewe 662. a 10.20 How it ought to worke in vs. 1067. a 60. b 10. Of the solemnitie that was kept to make it authenticall 1014. a 30. b 10.20 The Iewes compelled God to renewe it againe at the end of fourtie yeares 1014. a 60. b 10. Two points worthie to be noted touching the Law of God 177. a 60. b 10.20 A briefe summe thereof 192. a 10. It is possible for God to print it in our heartes 207. a 50. What wee are to learne by the same ratified anew and as it were twise confirmed 1014. b 20. How farre foorth the same is abolished and not abolished 181. a 20. In what respects it is vnpossible to vs. 207. a 30.40.50 Looke Tables Lawes of God Of Gods speciall Lawes and how they are to be reduced to the two tables of the generall doctrine of the commandements 816. b 30.40.50.60 817. a 10.20 The cause why the Lawes of God are termed rightfull ordinances 123. a 50 What the ende of Gods Lawes is and how the same are violated by men 578. a 60. b 60. 579. a 10. Looke Tables Law of armes Of the Lawe of armes read both the sermons 118. 119. The perfectest Law of armes that can be among men set downe by God himselfe 725. b all 726. a all Diuerse things touching behauiour in Law of armes to be noted in the 119 sermon and page 733. all For the restraining of the lustes of such as had no hold of themselues in the time of warre this concerneth the lawe of armes 742. b 60. c. Law politike or ciuill An order shewed how to end matters in Law 638. a 40.50 A Law without magistrate is as a bodie without a soule 874. b 60. and 875. a 10 What we should thinke with our selues when we go to lawe 23. a 30 The order of Law vnlawfully vsed now adaies 23. a 20 Lawes politike or ciuill Of Ciuil or politike Lawes made by mē 21. b 30 It is not possible for vs to iudge rightly if wee rest vppon mens Lawes 123. a 40 Whereto the Lawes which are made for ciuill gouernment do serue 695. b 40.50 548. a 50. 749. a 50.60 b 10.20 687. a 10. 221. a 50. It is to no purpose to haue good iust Lawes vnlesse there bee men to put them in execution 621. a 10 Of the Heathens making of Lawes that they affirmed them to be Gods gift 705. b 30.40.50 What wee must first do before wee can vse the Lawes that are good holy 711. a 10.20 Differences betweene politike Lawes and the Lawes of God 710. a 30. c. 749. a 50.60 b 10 Of three wicked things in him which is punishable by the ciuill Lawes 836. a 10.20 Of such as take vppon them to make Lawes to rule mens soules 118. b 10 The Lawes of the pope as he saieth are the reuelations of the holy ghost 121. a 30 Lawfull Though a thing seeme good and iust yet must we not think that it is therfore Lawfull 97. b 60 It is not Lawfull to wish the thing that is good except we haue leaue of god 98. b 10 Lawgiuer The meaning of these wordes They had a hidden portion of the Lawgiuer 1222. b 30.40 1223. a all God will haue none to haue the authoritie to be our Lawgiuen but himself and of other sawcie lawgiuers 525. b all 526. a 10 Of the worde Lawgiuer and what wee haue to note in the same 1223. a 60 b 10.20 Laying on of hands Of the ceremonie of Laying on of hands vsed in the Law and by the Apostles 1244. a 30.40.50 b 10 Lead How God doeth Lead vs vp and downe in the worlde and what wee haue to note therein 1120. a 30.40 That Christ Lead the Iewes in the wildernesse how 1123. b 40 Of the worde Lead what it betokeneth and how God lead his people vp and downe the wildernesse 1119. b 50.60 1120. a 10.20.50 Learned Who they bee that shal be wel Learned 110. b 10. Looke Wise. Learning The beginning to liue wel is at Learning Read the place 110. a 10 Lecherie Why God rehearseth the detestablest kindes of Lecherie and accursseth them by name 933. b all 934. a all How men make no account of Lecherie and how they proceede in degrees of that sinne 933. a 20. Looke Flesh and Lust. Left hand When wee decline or bow to the Left hand 262. b 50.60 263. a 10. Looke hand Lend How it is meant that he which giueth to the poore doth Lend to the Lord. 857. a 30.40 583. b all How loath the Iewes were to Lende to them that needed is to bee noted by their pretenses 579. a 20.30 b 60. 580. a 10 What things men do chiefely respect when they Lende 582. b 10 and to whome they should Lend ibidem al. b 10 How we must bethinke our selues whē wee Lend to a poore man whome we knowe vnable to pay againe out of hand 583. a 10.20 It is often times a greater almes deede to Lende a competent summe than to giue a verie litle 583. a 60 How mistrustfull and with how heauie an heart men do Lend 854. b 50.60 Lending Of Lending monie vpon a pledge read howe Gods lawe prouided in that case 852. b 60.853 a 10. c. 854. all All kinde of crueltie vnder colour of Lending forbidden 845. b all 846. a 10 Of Lending specially of money corne and other things where also vsurie is treated of 822. all 823. all 843. a 10.20 Of Lending without looking for gaine and how Christes wordes are to bee there taken 827. b 10.20 Whether all manner of profite be forbidden by Lending 823. b 40.50.60 824. a 10 The ende of Lending commonly vsed in these dayes 846. b 10.20 Lent Of Lent as it is introduced by the Papistes and that it is to be kept and why as they say 919. b 20.30 Looke Fast Fasting Leprosie What wee haue to learne in trueth by the law touching Leprosie 850. a 30.40.50.60 451. b 10.20 Of the scuruie Leprosie as the Papistes terme it and
the temptation of wicked Lustes 243. a 20 Howe we ought to bethinke our selues when our wicked Lustes tickle vs to spurne against God 433. b 20.30.40 50.60 It is no maruell though there bee such a battell betweene Gods lawe and mens Lustes 244. b 20.30 Wherein a double condemnation is due vnto our Lustes 246. a 10 Of our fleshlie Lustes and whereto they inforce and driue vs. 411. a 40 620. b 30. 342. a 10. 410. b 60. and 411. a 10 God condemneth wicked intentes euill Lustes 244. a 10.30 A question why God seeing mens frailtie doeth not strengthen them this concerneth euill Lustes 244. b 10.20 Euerie man is turned away by his owne Lustes 21. a 10 All our Lustes are as dartes to wounde vs with all 38. b 10 The cause why wee bee intangled in earthlie Lustes and affections 3. b 40. Looke Desires and Flesh. Lycanthropia Of Lycanthropia being a kinde of inchauntment when a man is made to thinke that one is transformed into a woolfe and whether it may be or no. 669. a 60. b 30 M. Magistrates Magistrats cannot reforme the affections Read why 221. a 50.60 Magistrates shall haue a harder account to make than priuate persons 406. a 50 How Magistrates ought to withstande euil maine and might 407. a al. What Magistrates ought to do when a matter is before them not determinable by law or which is not within the compasse of anie law 882. b 10.20 The charge of Magistrates and what they should do not do 737. b all 873. b 60. and 874. a 10.20 and 712. a all and 649. b 10.20 Why God would haue y e Iewes to haue Magistrates in euerie citie 621. b 30.40.50.60 What kinde of men must not be chosen for publike Magistrates and what insueth if such be chosen 622. a 40 50.60 b 10 Why Magistrates are tearmed y e soule or life of the lawe 621. a 10 Magistrates holde not their roome in fee simple c. howe then 21. a 40.50 Magistrates ought in anie wise to procure the mainteinance of Gods honour aboue all things and why 18. b 40.50 Magistrates are bounde to minister right to euerie man c. 18. b 40 Temporall Magistrates are bounde to punish heretikes c. 537. a 40.50.60 b 10. 538. a 10.20 What manner of minde ought to be in all Magistrates by the example of Moses 16. b 30.40 What Magistrates and such as are aduanced to anie degree of honour dignitie ought to doe 13. b. 20. 215. b 10. 1179. a all 1246. al. Looke Iudges and Officers Mahomet Eight hundred yeares agoe since Mahomet his lawe was first embraced of the Turkes 1041. b 30 Maide The punishment of a Maide betrothed committing fornication Read Sermon 128. and page 790. a 20. 788. 789. A law that hee which deflowreth a betrothed Maide shoulde die without remission and why 791. a 50.60 Maides Maids ought to make as great account of their chastitie as of their life and why 792. b 10. Looke Chastitie Maime Why God shutteth out of his congregation such as had anie Maime in their bodie 796. a 30.40.50.797 a all Looke defilement Maimes Of the Maimes of the soule whereof it ought to be purified 797. a 30.40.50 Maiestie Of Gods Maiestie and howe hee maketh himselfe familiar to vs. 1216. a 10.20 The maiestie of God set foorth in most glorious tearmes 1229. a 50.60 c. Gods Maiestie his iustice are things inseparable 1169. a 10. Looke God Maisters Remedies prouided by Gods lawe for the excessiue crueltie of Maisters to their seruauntes 816. a 30.40.50 b al 817. a 10.20 Howe Paul is to be vnderstoode when speaking of Maisters and seruauntes he willeth an equalitie to be betwixt them 594. b 10 The crueltie of Maisters to their seruauntes noted and how they should vse them 589. a 20.30.40.50.60 b 10. 591. b 60. 592. a 10 Malefactors The greeuouser that a Malefactors offence is the greeuouser shoulde his punishment be 876. b 20. c. 877. a 10. c. Fortie stripes and not aboue giuen to Malefactors among the Iewes 874. b 30.40 God woulde haue euerie Malefactors fault punished proportionablie 875. a 10.20.30.40.50 Looke Offenders Malice Of the Malice of the Moabites against the Israelites 802. a 50.60 b all 803. al. 804. a all Of Malice and that such as foster it in their heartes are murtherers 689. a 50.60 b 10. 516. b 20 The Malice of men noted in that they had leauer followe the vncertaine than the certaine 485. a 40. 236. b 60.237 a 10. 80. a 10 That it is in God to turne the Malice of men into mildnesse and gentlenesse vnto vs as for example 995. a all b 10. c. Looke Hatred Malicious What shal betide such as beso malicious that they will not be set at peace 80. a 10 A comfort for such as seeke peace men neuertheles not ceasing to be Malilicious 79. b 20 30. Looke wicked Maliciousnes Of the Maliciousnes of y e Iewes Looke y e whole 75 Sermon and of our maliciousnesse nowe adaies 461. b 50.60 and 462. a 10. Looke wickednesse Man Many mysteries comprehended vnder this worde Man 590. a 40. b 10 Manasses Ephraim made ten folde greater than Manasses being the elder brother what we haue to note in that point 1213. b 40.50.60 1214. a all They both were planted in the very store-house of all the lande of Chanaan 1212. a 40.50 They were the two sonnes of Ioseph 1211. b 40. Looke Tribe Mankinde The cheefe curse that falleth on Mankinde what it is 954. b 20 The manifolde miseries of Mankinde by the fall of Adam 992. b 40.50.60 993. a 10.20 948. b 50.60 What is the onelie meane whereby it is Gods will to preserue Mankinde in this life 214. a 50. Manicheis The Manicheis error who termed the God of the olde Testament a God of disorder 567. a 10.20 Looke Heretikes Manna To what end God fed the Iewes so miraculouslie with Manna and how long 351. all 1019. b 10.20 Why God willed a cup to be filled with Manna and to be kept in the tabernacle with the arke of his couenant 355. a 50.60 Manna the bread of Angels 355. a 40 Manna rotted if it were kept beyonde the Sabboth daie 1021. b 10.20 Seuen hundred thousande persons fed with Manna 1021. b 10.20 There fell no Manna on the Sabboth daie but on the day before a double quantitie thereof 1021. b 10 Christ hath brought vs meate much more pretious than the Iewes Manna 1020. b 20.30 Manslaughter Howe Iehu committed Manslaughter though hee were commaunded of God to destroy all idolaters c. 329 b 10.20.30 Why Manslaughter is saide to be a defiling of the lande 220. a 20.30 Expiation for Manslaughter when the murtherer is vnknowen 736. al. so forward in the Sermon Why the partie that committeth Manslaughter vnwittinglie being guiltles shall neuerthelesse
10.20.106 a 10 A consideration to be entred into wheÌ„ we make our Requestes to God 100. a 30.99 a 60. b 10 The best reason to win our Requestes at Gods hand what it is 100. a 50 In what respectes we shall not obtaine our Requests at Gods hands 98. a 40 How God granteth men their Requests nowe and then for their importâ—natenes sake and the thing turneth to their condemnation 259. a 40.50 60. Looke Prayers Require What it is that God doeth Require at our hands for all his goodnes 433. a b all 434. a 10 Requite What we haue to note where it is said that God will Requite his enimies with the like 1171. b 10 Of these wordes Thou foolish people wilt thou needes Requite the Lorde so and what the worde requite importeth 1111. b 50.60 Looke Rewarde Rest of God Amen The Rest which God commandeth vs must be euerlasting Read the place 203. a 10. Reasons why our seruants must rest on the seuenth day 208. a 50. c Whether cattel be tyed to Rest on the seuenth day as the commandement seemeth to report Read the place 207. b 30.40.50.60 208. a 10 Of what Rest the Sabboth day giuen to the Iewes was a figure 206. a 30 To what purposes wee must applie the Rest of the Lordes day 204. a 20 What falleth out most commonly wheÌ„ men be at Rest and ease 504. a 30 40.993 a 60. b 10 Of the Rest of the persecuted faithfull man and the vnrest of the wicked being at peace to the worldwarde 490. a 50.60 To what ende God giueth vs Rest so as wee be not troubled with feare terror 503. b 50.60.504 a 10 S. Paules meaning in saying that he had no Rest vpon earth 615. b 20.30 Of the day of Rest. 200. all 201. a 10 20.30.40.50.60 And how wee must Rest. 201. b 10.20.202 a 10. 587. b 40 50.60.573 a all God by his owne example sheweth meÌ„ the way to Rest. 202. b 10.20 The meaning of these wordes The cursses of the lawe shall Rest vppon him 1037. b 40.50.60 Of taking our Rest in God and reposing our selues vppon him during our present life 1011. all 1012. a 10 20.30 Of the eternall Rest prefigured by the Rest of the lande of Chanaan 1005. b 50.60.339 b 10.202 b 20.618 a 10 Of the Rest of our bodies and what is the Rest of our soules 474. b 60 and 475. a 10. Looke Sabboth and Sabboth day Restitution Restitution of straying cattell to their owner and other things commaunded 767. b 50.60.768 a 10. c. Resurrection Of Christes Resurrection and that the same is the verie staie and truth of our righteousnes 765. a 50 The Resurrection was not so well witnessed to the fathers as to vs. 1243 a all What doctrines of comfort we haue to gather by Christes Resurrection 1064. a 30 The benefites that we haue by Christes Resurrection 35. a 50.1062 b 50.60 Buriall a warrant of our last Resurrection 969. b 40.50 Christ by the power of his Resurrection hath rid away all the slaunder of his crosse 29. b 30 The benefit of Christes Resurrection applied vnto vs by faith 28. b 10 Reuelation The Reuelation that was giuen to Iacob in Bethel 1216. a 40.50.60 Two diuerse sortes of Reuelation mentioned in the scripture which God vseth when hee calleth men to him 1215. b 50.60.1216 a all Of the Reuelation of a certaine deuout Monke that had an idle head 671. a 10.20 Reuenge The cause why we are so soone kindled with the fire of Reuenge 888. a 60 b 10 c. The Israelites are charged to reuenge themselues sharply on the Amalekites why 887. b all Of a kind of Reuenge that is lawfull allowable by God 800. a 40.50.60 What wee must do when wee feele our selues disposed to Reuenge 710 b 30 40.651 b 30.40 Wherupon the Iewes bare themselues in hand that euery man might take Reuenge of his enimies 710. a 20 Priuate Reuenge is forbidden and the reason why 1156. b 60.1157 a all b 10 What wee haue to note vppon these wordes that God will Reuenge the bloud of his seruants 1171. a 50.60 b 10 A lesson for such as discouer not their malice by Reuenge 516. b 20. Looke Vengeance Reuenges God alloweth no priuate Reuenges 695. b 30 Reuengements A warning vnto vs that wee should not giue the bridle to our own Reuengements 800. all specially in b 40. In what cases Reuengements are forbidden and how men be affected in that case 890. Looke Vengeance Reuerence Of the Reuerence which God requireth at our hands and wherein the same consisteth 684. a 10.198 b 40.50 199. b 40.358 b 50.266 b 20.186 a 10.20 With what Reuerence we must receiue Gods word 113. b 10 With what lowlinesse and Reuerence wee should walke before God 115 b 40 Of this worde Reuerence which is due to God and what the same importeth 434. b 40.50.60 435. a 10. Looke Feare Rewarde The cause why God promiseth Reward to such as serue him 175. b 40.267 b 20 30.40.295 b 50.518 a 30.264 a 50.1060 b 10.518 a 50.60 b 10 What Reward Christ hath at our hands for the abasing of himselfe for our behoofe c. 196. b 20.30.40 What Rewarde the Israelites had for not putting that in execution which God had commanded them against the forreine nations 329. b 60. and 330. a 10 Of what litle force Gods promising of a Rewarde vnto vs to prouoke vs to serue him is with vs. 518. b 10.20.30 Why God promiseth vs Rewarde for our workes 323. a 10 Of a kind of people which serue God for Reward 962. a 20.30.40 God looketh for no Rewarde at our hands why 111. b 10 Gods meaning in promising a Rewarde to such as keepe his lawe 464. a 30. b 40. 465. a 10. c. God promiseth vs a Reward for seruing of him 267. b 20.30.40 Looke Recompense Rewardes That such as take Rewardes to hurt the guiltlesse are accurssed 936. b 50 60.937 a 10. c. How God by Rewardes seeketh to win vs vnto him 263. b 30.40.50.60 and 264. a 10.20 How the world specially the Papistes imagine that they can compound agree with God for Rewardes 447 b all The meaning of these wordes God taketh no Rewardes 447. b all c. 448. a 40 Rich. The crueltie and insatiablenes of the Rich complained of 834. a 20.30.40.232 b 30.40.233 b 10 The poore and Rich are taught their lesson 833. a 50 60. b 10.20.30.40 50.60 Howe both Rich and poore ought to tend to Godwarde 282. a 50.60 and b 10.20 Gods blessing is the thing that maketh men Rich. 280. b 10 It is a verie hard thing to haue skil how to be Rich. 233. a 10.20 Howe S. Paules wordes that wee must learne to be Rich and to haue abundance must be vnderstoode 232. b al. A description of Rich men shewing what they are 232. b 20.30.40.50.60 The abundance of the Rich and