laymens bookes as they terme them But it ought to suffice vs that God telleth vs here with his owne mouth y t he himselfe sitteth in the seate of Iustice where earthly men be ordeined in his name and that whereas there be Priests and Iudges he wil haue men to know that that is not done without him but that he mainteineth that order because hee hath once established it among vs. When wee heare such doctrine proceeding out of Gods own mouth must it not needes be that we be too too dull and y t the deuill hath made vs starke beasts if wee be not touched with it Nowe then let vs not looke to haue stockes and puppets set before our eyes to gaze vpon but let vs haue Gods liuely image printed in our heartes and let vs consider that seeing it is his will to haue mankind gouerned by that meane he doth also assist it and is at hande vnto it so as the thinges y t are doone there are guided by him ought also to be referred vnto him And that wheÌ„ we come thither it is to appeare as it were before his maiestie as I haue declared already And this serueth not only for earthly Iustice but also much more for the meetings y t are made to the ende y t God should teach vs by his worde For when we come hither to heare the doctrine of the Gospel God is much more apparaÌ„tly present with vs therein than in the order of Iustice. True it is as I haue sayd already that when we come before a Iudge we come before God but here is the spirituall doctrine whereby we should be lifted vp to heauen mens lawes are of no account here because there is none y t speaketh but God Therefore let vs marke that when we come to the Church to be taught or when any of vs openeth the byble at home in his owne house Iesus christ must needs be there as though we sawe him before our eyes Not that wee must haue any fleshely conceite of him but that we must approch vnto him by fayth and consider howe it is not in vaine that he hath tolde vs Matt. 1â— 20 that wheresoeuer two or three meete together in his name there is he in the middes of them Then let vs consider that not onely we be heere before the Angelles of heauen but also that the sonne of God beholdeth vs. And as hee liketh wel of the confession of the faith which we make vnto him and of our obedient resorting hyther to knowe the will of GOD his father and to suffer ourselues to bee gouerned by him and by his doctrine so likewise when we come hyther faynedly so as wee make none account of his worde or beare ourselues in hande that wee be discharged for tarrying heere an houre or twaine wee must come to a reckening for it for we vnhallowe the thing which our Lorde Iesus Christ had made holy for our saluation Wherefore is the doctrine preached vnto vs Is it that God hath any profite by it No but for our benefite Nowe if the same be disappointed through our vnthankefulnesse is it not a trampling of the precious stones vnder our feete which were offered vnto vs It is the foode of our soules and wee will not eate of it but will needes fast still or rather wee bee filled with winde there is no true sustenaunce in vs. Of whome is it long but of our owne leaudenesse that wee thrust away the grace which God did put into our handes And therefore that wee may bee the better disposed to receiue the Gospell let vs vnderstande that wee must neuer repayre to the Church but we must thinke that our comming thyther is to offer ourselues into Gods presence so as our Lorde Iesus Christe may beare such sway there yea and bee so present as it may appeare that the grace and power of his holy spirite accompanie him that his worde may haue such force as to enter into our heartes to touch vs to the quicke and to edifie vs. But if wee haue our eares beaten with the thinges that are preached vnto vs and in the meane while our liues bee nothing aunswerable to the same but wee continue as colde as wee were before that commeth to passe because we consider not that our Lorde Iesus Christ is present to make his worde auaylable which is vttered to vs by the meanes of men That is the thing which we haue to gather vppon this text where it is sayd that the parties which are at variance must appeare in the presence of the Lord. And it is added that they must also appeare before the Priestes and Iudges for the time beeing It is an exposition of these wordes of God And to what ende serueth that That folke shoulde not haue an eye to mennes persons but rather consider what state they represented there Were the priestes made at their owne pleasure No. No more were the Iudges GOD was the author of them both Nowe then forasmuch as he hath sette them in that office and gouerneth them by his power hee will haue men to knowe that he himselfe is there And Moses will in any wise haue the priestes to be there not that the ciuill iurisdiction is allotted vnto them as I haue declared heeretofore but to strike the greater reuerence into such as hadde to deale or to doe in matters of so greate importaunce For if a man be anoyed by falsewitnesses hee is as good as halfe dead already And therefore he was to be succoured by an extraordinary means That is the cause why God ioyneth the Priestes and the Iudges together Yet notwithstanding it is sayde that the Iudges shall make good inquirie of the matter Wherein he sheweth that which wee haue seene heeretofore namely that to comforte one man wee must not greeue an other For it is no small thing to ouerthrowe an euidence I haue tolde you heeretofore howe it is a holy thing Nowe if any man abuse it he must be punished for his labour But yet on the other side it must also be well knowen and verified that such an abuse is committed Therefore is it sayde expresly that diligent inquirie is to be made For it is a sore matter to alâ—er or reuerse a thing that hath passed by order of Lawe And for the same cause it is sayde If hee be founde to haue giuen false euidence and to haue practised to doe his neighbour wrong let him be punished with the selfesame punishment and let not thine eye spare him but ridde away the euill from among you to the ende that they which heare thereof may be afrayd and no moe such deedes be committed afterwarde Heere Moses noteth the circumstances which euen the heathen themselues knewe For we must alwayes come backe to that which is spoken in the eight Chapter of Salomons prouerbes Prou. 8.15 where it is sayde that it is through Gods wisedome that kinges reigne and that Lawes and statutes are made
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
set our mindes vpon the end which God hath promised vs. And therwithall let vs also haue an eye to his threatenings and let them hold vs in awe And although the wicked prouoke God and are not rebuked for it at the first bycause God seeth that they be not worthy to be chastised by his hand yet notwithstanding let not vs bee astonished therat but let vs vnderstand that Gods threatening of the transgressors of his Law after that fashion is not in vaine And therefore let vs frame our owne inditement that we may preuent the condemnation which otherwise taryeth for vs. That I say is the thing which wee haue to remember vpon the word End wherof Moses hath spoken heere And therwithall we see the goodnesse of God heere expressed after a wonderful maner in that he entereth into a complaning and sorrowing as if he were a man that could suffer O that this people saith he had bin weladuised True it is that our Lord is not subiect to our passions but he vseth such form of speech to shew that the loue which he beareth vs surmounteth the loue of all earthly fathers And therefore it serueth in effect to doe vs to vnderstand that when we goe wilfully into destruction and reiect the grace which was offered vs to our saluation then doe we grieue the spirite of God as is said in the Prophet Esay and it is al one as if we strake God with a dagger as he complayneth also by his Prophet Zachary That is one thing in effect which we haue to remember vpon this place And were all this well grauen in our heartes I pray you woulde it not make vs to abhorre all our sinnes When a man is tempted by Sathan to offend his God if hee would bethinke himselfe of this point and say How now Thou grieuest thy God thou giuest him cause to enter into complaint and sorrowe like a father that conceiueth griefe and anguish of mind when hee sees his children vnruly and vnreformable It is a wounding of him at the heart and so likewise God telleth vs y t we grieue his spirite If a man I say would bethinke himselfe throughly of these things although he had a heart of stone yet would they breake it and soften it And this is the cause why that throughout all the holy Scripture hee complaineth of this that we greatly grieue him whē we are so wicked vnruly Therefore let vs aduise ourselues wel for as much as hee is desirous to be our father let vs bee to him as children For it must needes be that Sathan hath more than bewitched vs that hee rageth most terribly in vs if we be not moued at such kind of dealing And it behoueth vs so much the more to marke well this text bycause our Lord condemneth men for that they are too senselesse and brutish and telleth them that they be too too blockish in that they haue not eye to their ende but specially for that hee proceedeth so farre as to cloth himselfe with our humane passions and lamenteth to see vs perish wilfully and that we cannot abyde that hee should deale like a father with vs. That is one thing more which we haue to marke vpon this text Now if any man alleage that God seeing men so destitute could wel giue them vnderstanding as we haue seene heeretofore where it is sayde God hath not yet giuen thee a minde and heart to vnderstand Deut. 29.4 We must mark that God hath his secret purpose which he reserueth to himselfe For he sheweth fauour to whom he listeth Exo. 33.19 Ro. 9.15 and he hath pitie on whome he hath pitie and it is not for vs to enter thereinto but rather to doe him the honour to confesse that he is the fountaine of al goodnes of al power of al wisedome and of all Iustice and vprightnesse Yet notwithstanding we must make hast when hee calleth incorageth vs by his word For if we come not ne hearken to the things that are set forth to vs in his name to receiue them obediētly by faith we shal be condemned as persons that haue grieued his holy spirite by rebelling against him and shewed our selues to be vnreformable children that haue disdayned our father and made our selues straungers to him and to his house That is the thing which is set forth vnto vs in this text Therefore whereas God vpbraideth vs with our grieuing of him let vs beware that wee enter not into these needeles curiosities but rather let it suffice vs to behold him in his word where he sheweth himself and where he sheweth himselfe in such wise as we shall finde that all they which frame themselues thereafter shall haue a happy end that is to wit that for as much as they bee adopted of God afore they cannot perish and on the coutrary parte that they which turne their backe to God when he sheweth them his face and which kick and spurne against him shall for their sturdinesse reape nothing but confusion That is the thing in effect which we haue to gather vpon this place Now Moses addeth consequētly Were it possible for one man to chase a thousand or that two should put ten thousand to flight vnlesse the Lord had inclosed thē and that their mightie one did hold thē captiue Here he sheweth by effect y t God had sufficiently warned his people if they had but one spark of reason in them And thereupō it is to be concluded y t there was no more excuse of ignoraunce for y t people but y t they were conuicted ouermuch to haue hardened their hearts euen of wilfull malice so to haue withstoode God to haue letted him y t he should not bring thē backe into the right way That was y e meaning of Moses Now let vs mark y t when God vouchsafed to shew his fauour towardes the people of Israel then was his promise performed y t is to wit y t as soone as the people did but as ye would say remoue thēselues by by their enemyes were ouercome We knowe what ouerthrowes they gaue and by what meanes y e same came to passe For we heare how it is said by y e Prophet Esay Esa. 9.4 y t whensoeuer God listeth to succour his people to vtter his power in their defence it shall fall out w t them as it did in the voyage against Madian Iudges 7. for at y t time Gedeon gate not the victorie by mans policie neither by vailancie or strength of hand but it was the sword of God of Gedeon that did the deede And yet it was so done as it might seeme to be a play of young children But our Lord saith y t he will maintaine his people after y t fashion Againe in other texts he declareth that his sauing of his people shall be neither by sword nor by speare Osee. 1.7 but by his owne only hand Ye see then how God
dearely Thus you see after what maner wee must put in vre this text of the possessing of the land which he hath promised vs and purchased for us Besides this when wee heare this saying that it is at our commaundement let vs vnderstand that it were a disanulling of the death and passion of our Lord Iesus Christ if wee should not bee fully resolued of this inheritaunce according also as Saint Paule sheweth Rom. 10.7 If thou say who is he that shall goe downe into the deepe it is all one as if thou shouldest fetche vp Christ againe from death Then if wee imagine with our selues alas wee bee wretched creatures there is nothing but vtter weakenesse in vs euill doeth so ouermaister that wee wote not what to do the diuell tormenteth vs on the one side and on the other side wee bee so fraile as is pitifull to see and wee bee in trouble and vnquietnesse if wee stande herevpon as quite out of heart and discouraged Saint Paule sayeth it is all one as if we beleeued not that Iesus Christ dyed for vs. For why The death and Passion that he suffered are no trifling thing but a thing of verie great price Nowe then wee must take it to bee of power as it is so that although we see our selues in the mids of bottomlesse pits yea that very often and commonly insomuch that when wee bee out of one gulfe by and by wee enter into another and therewithall Satan hath such power against vs and wee on the other side are so feeble that we can scarcely stirre one finger yet let vs not forbeare to assure our selues that the inheritaunce belongeth to vs still for that is the honour which wee must yeeld to our Lord Iesus Christ. But therewithall let vs go foreward still After what maner Let vs call to minde howe the Apostle saieth that like as our Lord Iesus Christ went out of the Citie as reiected out of the companie of men Heb. 13.12 so we must not disdaine to become like him and to beare the shame and reproche of his crosse for it becommeth the members to be fashioned like to their body And therefore let vs determine to goe after him For those are the true markes whereby he knoweth vs to bee his And for performance thereof let vs vnderstand that wee must forsake the world in general yea and our selues too For the matter standeth not alonely vpon going out of the world True it is that so long as it pleaseth God to haue vs lodge here here wee must abide but yet howsoeuer we fare wee must euer haue one foote vp readie to goe hence whensoever it shall please God to take vs to him so that if wee will be heires of the heauenly kingdome wee must be but pilgrims and straungers in this world Yea and which more is wee must go out of our selues that is to say we must not leane to our owne will and wit but wee must ridde our selues of all selfweening and couet nothing but to goe vnto God And if the world shake vs off and make a mocking stocke of vs as we see now adayes how the poore Christians are lightly esteemed so that they bee taken to bee as the of-scouring of the world or rather as myre dung as saieth S. Paul I say if wee bee so reiected of the whole world 1. Cor. 4.13 let vs beare it patiently For why Iesus Christ went out of the Citie Ierusalem bearing the reproch and curse of the whole world vpon him and therefore let vs bee readie to bee fashioned like vnto him Also therewithal let vs determine to separate our selues from all the vncleannesse that reigneth euerie where now adayes in the world And forasmuch as we can not possesse the heauenly heritage vnlesse wee ouercome this doubting and fearefulnesse which plucke vs backe insomuch that if our mindes runne still vpon our owne feeblenesse truely wee shall not neede any other thing to shake vs downe whereas on the other side if we haue our eye vppon our captaine Iesus Christ who alonely hath vanquished all feare yea and euen death and the diuell all his power then may wee boldly goe on still to ouercome all lets that may hinder vs or turne vs aside from following God whithersoeuer he calleth vs Let vs shut our eyes against all that euer may turne vs out of the right way and let vs not doubt but that God wil alwayes be our guide and worke in such wise as he will outgoe all our desires yea and all the hope that we can conceiue of him Nowe therefore let vs kneele downe in the presence of our good God with acknowledgement of our sinnes praying him to make vs so to feele them that being cast down in our selues wee may resort wholly vnto him an acknowledging our selues to bee wretched offenders that haue deserued his wrath and vengeance yea euen w tout euer being able to recouer out of endlesse death and cursednes flee for refuge to the redemption that is purchased for vs by the bloudshed of his onely sonne And that seeing our Lord Iesus Christ hath payed all our debtes to discharge vs of them and to beare the condemnation that was due vnto vs and forasmuch as he offereth vs daily the fruite and effect of his death and passion we may not doubt but that he will accomplish the thing that he hath begunne in vs and by his holy spirit make the power of his resurrection auaileable in vs to the end that we may leade a new life and bee stablished in him more more till we be quite rid of all the corruptions of our flesh to bee taken vp into his kingdome That it may please him to graunt this grace not onely c. On Saturday the xiij of Aprill 1555. The sixth Sermon vpon the first Chapter 22 Then came you all vnto me and said let vs send men before vs to search out the land for vs and to bring vs word by what way we shall go vp into it and into what Cities we shall enter 23 That saying liked me well and therevpon I tooke twelue men among you of euery tribe one 24 And they departed and went vp into the Mountaines and came to the riuer of Escol and searched out the land 25 And they tooke of the fruits of the Land in their handes and brought them to vs and brought vs word againe and said The Land which the Lorde our God giueth vs is good 26 Yet notwithstanding you would not goe vp but were disobedient to the commaundement of the Lord your God 27 And you murmured in your tentes and saide bicause the Lorde hateth vs therefore hath he made vs to come out of the Countrie of Egypt to deliuer vs into the hand of the Amorrhytes to cause vs to be destroyed 28 How shall wee goe vp Our brethren haue made our heartes to quaile by saying The people are moe in nomber and taller of stature than wee The
founde lyers and Gods trueth shine forth the brighter to their shame Nowe hereby wee bee warned to receiue simplie the promises that GOD offereth vs. And although it seeme at the first blush that they shold neuer be accomplished that there be a number of impediments to hinder them yet must we doe him the honour to beleeue that he is faithfull and to abide patiently for the conuenient time of his performance of the thing that hee hath said For if we gaine say his truth and murmure and fall to questioning and disputing with howe can this be is it possible God seemeth to mocke vs I say if we go that way to worke Well may hee performe his promise for all that but it shal be to our shame so as wee shall alwayes bee founde lyers Wee may well triumph for a time as we see the vnbeleeuers doe which malapertly despise God spewing out their blasphemies against him but yet in the ende God shall continue faithfull and his trewnesse shal be knowen spite of our teeth and therewithall we shal bee put to shame And therefore let vs beware of it and that wee may beware of it let vs marke well howe the Iewes are vpbrayded with it here Yee haue saide that your children shall bee made a pray but they shall inioy the land and you shal be set beside it Moreouer the example of Caleb the sonne of Iephone is verie notable and so is also the example of Iosua the sonne of Nun. These two are reserued of a great multitude And why Because they had gone through stoutly For this recorde is yelded to Caleb that hee had persisted or continued in following the Lorde Whenas God exempteth here but two men of an infinite multitude therein wee see howe it is a folly to looke what other men doe For had Caleb and Iosua done so what had come of it They had gone to destruction with the rest But they suffered not themselues to bee caryed away by that horrible tempest When they sawe so straunge a turning backe in the whole people yet did they confirme themselues in the power of God and although the people woulde haue stoned them Num. 〈…〉 as is declared in the booke of numbers and as shal be touched againe anon yet did they their duetie So then seeing that God alloweth the constancie of Caleb and Iosua for that they did shut their eyes when they sawe the people so excessiuely set vppon mischiefe and exhorted them to obey God let vs note well that although thinges be out of order in the worlde and we see stumbling blockes to ouerthrowe vs and vices rage like a waterfloud yet is it no sufficient cause to suffer our selues to bee caryed away or to make vs followe the common traine for it shall not abate our condemnation before God We may well say all the worlde doth so for all the worlde shall perish and thou with it which speakest so in contempt of thy God What a thing is it that men wil needs abolish Gods iustice and giue no more eare vnto him when they giue themselues to all naughtinesse but shut him vp in heauen and suffer him to haue no more authoritie heere beneath Whereto tendeth this And yet for all that wee see noweadayes that when the ignorant intende to shrowde themselues the greatest sheelde that they haue is to alledge Howe so I see that all the worlde behaue themselues contrariwise And in the meane season what becomes of God God must bee faine to bee thrust vnder foote and men must runne leaping and frisking at their pleasure Yea and euen among our selues if a man tell one or other of their faults their answere is I see others are as bad as my selfe Wee beare our selues on hande that our condemning of our neighbours will goe for good payment and that we shal scape Gods hand by that meane Therefore let vs thinke continually vpon the example of Caleb and Iosua And forasmuch as GOD sheweth that hee made more account of them though they were but two in all than of all the other howge multitude which were about seuen hundred thousande persons forasmuch say I as we see that God giueth such sentence of them let vs learne to submit our selues to him and to regarde nothing but that which he commaundeth And though the world runne gadding here and there in the meane while let vs followe the way that God hath shewed vs by his pure word Moreouer let vs wey this speech where it is saide that Caleb held out in following the Lorde For it is not ynough for vs to beginne well but wee must also sticke to God through stitch yea euen without any feining or starting and without fainting or giuing ouer in the mids of our way And in good sooth it is not for nought that this recorde is giuen to Caleb For as I haue touched heretofore the people were in such an vprore as they would haue stoned him and Iosua too Insomuch that if God had not takeÌ„ them away and his glorie appeared vppon the tabernacle they had loste their liues for it Yet for all this they ceased not to doe their duetie still but cryed out against the people and rent their clothes And after that manner stroue they against those which woulde not inioy Gods blessing Wee see then how there was a marueilous power in Caleb and in Iosua And therefore we bee warned by their example not onely to enter into the way but also to goe forwarde and forward stil assuring our selues that we cannot holde out to the ende in seruing God but by bearing out of many harde brunts and temptations and therfore we haue neede to strengthen our heartes in such wise as nothing may be able to make vs to fleete Thus yee see whereto our Lord and his holy spirite exhort vs. Where as he praiseth here the constancie of Caleb and Iosua it is to the end say I that their example should serue to our instruction For although the memoriall of the righteous be blessed before God yet is it declared for our profite Therefore let vs not haue such a zeale as shall waxe colde when it commeth to the following of God but let vs determine fully with our selues to holde out with it whatsoeuer the diuell practise or howsoeuer the world set it selfe against vs like as at this day wee see many resistances and many occasions â—hat might make vs start away but yet for all that we must holde on our iourney not for two or three dayes onely but all our life long Let vs goe on therefore and when there is any mention of following God let vs marke that it is to confirme the matter better which I haue declared alredie that is to wit that if we followe men we shall runne astray For why what els are the wais of the world but straiings so as euery man gaddes in and out when they once turne their backes vpon God What is to bee done then So long as
yet Furthermore let vs marke well that Gods refusing to heare the cry of the childrē of Israel was not to shake them off vtterly And there is not a text better worthie to be noted than this For it importeth great instruction for all our whole lyfe I say then that God harkened not to the peoples weeping and yet notwithstanding that he did not vtterly shake them off nor was altogether deafe to their request And how may that be For sometimes God heareth vs not to outward appearance and yet howsoeuer the case stande our prayers are not vnauaileable but doe vs good As for example When a man hath played the vnthrift GOD plucketh him backe there are examples enowe to be seene thereof commonly and when another hath bin giuen to gluttonie and excesse another hath bin a whormonger or a drunkard and another hath bin a blasphemer very wel God seeing men become such beastes subdueth them by force hee sendeth them afflictions which laste not for a day or a moneth only but linger vpon them a long time whereupon the one sorte take the bridle in their teeth and chawe vppon it with fretting and chasing against God continue still sturdy and stubborne in their sinnes the other sorte graunt that they haue offended and are sorie for it before God beseching him to vouchsafe to moderate his rigor to asswage y e paines which they indure And yet in the meane while their miserie abateth not but they continew at the same stay that they were at before It should seeme then y t their prayers are lost that God gaue deafe eare vnto them Now although such folke pray hartily yet let vs marke that Gods hearing of them is not to outward appearance And why Because he knoweth that it is good for them to be so vnder his rod still Euen so was it with this people it was to their benefite for them to be put in minde of their lewde dealings euery minute of an houre But yet for all that he fayleth not to haue compassion of them for he giueth them patience and afterwarde maketh their afflictions to doe them good insomuch that although they were irksome to them yet did they stand them in stead of medicines Ye see then that God doth sometimes heare vs and yet notwithstanding it appeareth not so to any mans thinking yea and euen wee our selues may suppose that wee haue lost our time True it is that God will surely reiect the yellings of the wicked when they cry out vnto him and that he will laugh at their weepings and it is not to bee marueiled at And yet in so doing he fayleth not to accomplishe his promise which is that he will heare all them that cry vnto him 〈◊〉 22.27 Chr. 7.14 And why For this promise belongeth to none but such as cry vnto God rightly and come not to him with windlasses and feining according to this expresse saying of the psalme 〈◊〉 145.18 that God is neere to all such as call vpon him yea as call vpon him in trueth Then if wee will be heard at Gods hand wee must first and formost haue our affections clensed And therefore his reiecting of the hipocrites when they cry vnto him is no counterworking against his promise For they bee vncleane In deede they houle and they will not stick to say alas my God they will make lamentation enough but forasmuch as they seeke not God of a desire to come vnto him but in stead of comming to him would recoyle backe from him if it were possible their crying out my God is as though they were vppon the racke Now then this howling of theirs is brutish and hath no affinitie with faith to doe them good withall But the thing that I tolde you of euen now hath another maner of thing in it that is to wit that diuers times God will not heare vs to deliuer vs from the bodily punishmentes that he sendeth vs and yet in the meane while he ceaseth not to be mercifull and well minded towardes vs. And therefore let vs beare in minde that when our Lord sendeth vs anie diseases so as one is striken with pouertie another is smitten after another fashion and euery man hath his griefe if we pray vnto him and the miserie is as though it were tyed to our shoulders and he maketh no countenaunce to heare vs it is not to be sayd therefore that God letteth vs alone therin to driue vs to despaire But if wee beare the aduersitie patiently which hee sendeth let vs looke to be deliuered of it in the ende and in the meane while let it suffice vs to be comforted by his holy spirit and let vs hope that he will not suffer vs to be tempted aboue that which we be able to beare 〈◊〉 10.13 Thus ye see how God heard not the peoples cry and yet that they which haue sought him with a true and rightmeaning heart haue not lost their labor God shewed not by outward deed that he heard them and yet in the meane while he made their bodily punishment to serue to the welfare of their soules insomuch that albeit they lingered there by the space of fortie yeeres yet were they not disinherited of y e kingdom of heauen Wheras they were disappointed of the land that was promised them therein they felt Gods wrath but yet did they ouercome that temptation through fayth I meane them that came againe into the right way and grew not hard hearted as the most part did which did nothing else but chafe vpon the bit as we haue seene afore And herein wee see that if we haue true repentance of our sinnes we shall finde that God is not vnmindefull of our requestes though he heare vs not so soone as wee would and that yet notwithstanding our repentance must keepe vs still vnder so as although that to our seeming the gate vnto Gods goodnesse is shut against vs and he will not admit vs in yet neuerthelesse our prayers shall not be in vaine For God will shewe in the end that he was not deaf to our requests but that he heard them to giue vs such asswagement of our afflictions as he knew to be meete and expedient for our welfare And finally let vs marke wel that if God haue punished vs yea that the affliction hath indured a long time y e remēbraunce thereof must bee well printed in our mindes that we become not lyke those which forget Gods chastisementes w tin a day or twaine And y t is y e cause why Moses sayth to y e people According to the dayes which you haue taryed there As if he should say yee ought to beare it well in remembraunce For it seemed to you that ye should neuer haue come soone enough into the lande of blessing but God made you to retyre from it it ought to haue bin yet longer time ere ye had come there Thinke vppon it consider how it was Gods hand y t
man his right without taking away of any mans goods without committing of any extortion or outrage and wee peruert the order of nature and are worse than the wilde beastes which make countenance one to another when they be al of one kind For the woolues are not at such variance among themselues as men are And therefore let vs learne that although there be not any neere kinred among vs yet notwithstanding in asmuch as we be men there ought to be some cōmon bond betweene vs and a certain brotherly loue But there is yet another consideration among Christians for God hath adopted them to bee of his housholde and that ought to auaile more than all the kinred on the earth For seeing that God hath tolde vs that he intendeth to take vs to himselfe because that being of his Church wee bee as it were his owne children and call vpon him as with one mouth saying our father if wee neuerthelesse agree as cattes and dogges among our selues may it in any wise be borne withal specially considering that wee cannot clayme him for our father vnlesse we be gouerned by his holy spirit No surely For either his spirit must cry in our hartes or else we shall haue our mouthes shut Rom. ◠15.16 Againe on the other side by what title can wee clayme so great a benefite and honor as to be the children of God if we be not members of Iesus Christ But wee be not of his body but vppon condition aforesayd Whosoeuer then hurteth his neighbor whosoeuer is voyde of louingkindenesse and pitie whosoeuer layeth to catching and snatching on all sides the same as much as in him is rendeth Iesus Christ in peeces And therfore let vs marke well that when God alledgeth kinred we be warned to consider in what degree God hath put vs and what vnion hee hath set among vs euery of vs to discharge himselfe faithfully thereof to y e intent y t whereas God hath set vs together to maintaine vs in good agreement and loue wee make not a confused disorder Let that serue for one poynt But if wee consider the common trade of the worlde how it should seeme that men haue conspyred to doe cleane contrary to Gods commaundement it is so farre of from neighbors to thinke that Gods placing of them neere together is to the end that euery man shoulde serue his neighbors turne and all imploy themselues to the common profite without hurting or greeuing one another that euen brothers thinke it lawfull to shift euery one for himselfe and there is none other lyfe with them but to drawe still to themselues without any pitie or compassion How then shal the neighbors be brethren which haue but some acquaintance a farre of seeing y t they which were borne all in one belly and are all one mans children beare no more friendship one to another than wilde beastes but rather much lesse Truely it should seeme that some will needes be brethren euen in spite of God For if it be to doe some mischiefe or to playe some diuelish pranke to the ouerthrowe of all goodnesse then they can skill to alledge wee haue this and wee haue that wee be countrymen wee be neighbors children borne all in one towne Loe how the wicked can finde themselues to be cousins and brothers And what to doe To rise vp against God to put all thinges out of order to make quarels and frayes to maintaine themselues in all loosenesse and to procure all manner of stumblingblockes that Gods name may be blasphemed and all honestie peruerted These are the brotherhoods and cousiningships of the worlde as is to bee seene too much But when it commeth to the poynt that euery man should helpe his neighbor and absteine from doing him harme or anoyance men be so farre of from absteining or from thinking that God vnited them together or that God hath created thē after his own image or agayne that they be bound yet w t a straiter bond inasmuch as he hath adopted them by his Gospel to be members of his sonne Iesus Christ and heires of the kingdome of heauen men I say are so farre off from thinking any such thing that they peruert the whole order of nature with worse than beastly furie But yet is this text sufficient to condemne men if they walk not in all mildenesse and be not more kindhearted one to another than they be Now let vs come to that which is added here in the second place which is That God had giuen Mount Seir in possession to Esau. True it is that when he compareth Esau and Iacob together ◠1.2 he sayth by his prophet Is not Esau Iacobs brother And yet haue I placed him in a hillie countrie in a stonie and barrein countrey and I haue giuen you a fruitefull and fatte lande Hereby the people of Israell are put in minde that God had bestowed many mo benefites vppon them than vppon those that went afore thē For Esau was the elder sonne and yet did God disherit him of the land that he had promised to his graundfather Abraham and to his father Isaak And why did God so wee see none other reason but for that hee listed to vtter his free goodnesse towardes Iacob and his linage The people of Israell coulde not say wee were the more noble and excellent for the byrthright belonged to Esau. They could not say wee were better No for we see they were a people set altogether vppon malice and vnthankefulnesse Now then their inheriting of the promised land befel them not for any worthines of their owne but through Gods meere mercy And besides this God had also prouided for Ismael who was halfe a bastard For the matching of Abraham with Agar was not a lawfull mariage And although it was no aduowtrie yet was not that mariage altogether allowed of God But yet did God prouide for Ismael in asmuch as hee sayd I haue heard him If the case stoode so with Ismael much more reason was it that Esau shoulde haue some place and that God should extend his blessing euen to those that were of his linage And for that cause did hee giue him mount Seir. Now therefore in this consideration the people of Israel ought not to trouble him but to let him alone with the portion that was assigned him from heauen Here wee haue a good lesson to gather which belongeth to vs all Although mention be made here precisely of the linage of Esau which were called Edomites and Idumaeans ◠32.8 yet notwithstanding as we shall see hereafter in the song God declareth that according as he made the partitions and stretched out his meeteline so were the realmes and countries deuided Let vs not thinke that the world is ruled by fortune and that thinges are so intangled but that God guideth all by his prouidence and power Hee then hath stretched out his meeteline to appoint euery people their countrey to dwel in But yet for
speake so vehemently as he doth And therefore whensoeuer the case concerneth the worshipping of God let vs marke well that it is one of y e principall poyntes of our saluation that men must not presume in this behalfe to take leaue to doe what they themselues thinke good but rather this warning that is set downe here must induce vs to walke in feare and carefulnesse For what a shame is it that our Lord shall tell vs wee must stand vpon our garde and we in the meane while shall runne at rouers as though wee needed not to passe greatly for the matter And that God should so procure our welfare and we make none account of it And so ye see what we haue to marke vppon those termes But now let vs come to the chiefe matter of this sentence You sawe not saith he any image or portraiture in the day that the Lord spake to you in Horeb Take heede therefore that yee marre not your selues by making you any carued image or the lykenesse of any thing whether it be of man or woman bird or beast woorme or fish Beware of al such thinges For your God hath shewed himselfe to you in such wise as was expedieÌ„t and not in any shape So then let vs beare this lesson in minde namely to worship him in spirit because hee hath not a body nor any thing in him that can be represented by the things that are seen with our eyes Now this doctrine is cleare enough of it selfe if men would followe it and that the world would not wilfully resist so certeine a thing Exod. 31.2 Rom. 1.32 But this pride hath bin in all ages and reigneth yet stil at this day that men will needes haue a presence of God after their owne fashion and deuice But surely their wittes are fleshly by reason whereof they conceiue and imagine of God after their owne nature and theruppon make images vnto him Neuerthelesse it is not for vs to counterfeit God or to attribute any thing vnto him but it belongeth to him to vtter himselfe and therefore we must but onely receiue that which hee sheweth vs and hold vs wholly thereunto Now let vs marke the grounde that Moses taketh here that is to wit At such time as God spake vnto you in mount Horeb hee shewed not himselfe in anie visible shape In speaking after that maner Moses sheweth that we must not be hastie aforehand to conceiue what wee our selues thinke good but must tary till God shewe himselfe Take that for one poynt For if men will needes giue way to their owne fleshlie reason in that behalfe they shall ouerthrowe themselues and breake their neckes with their ouer much haste But on the other side Moses sheweth that GOD did manifest himselfe in such wife to his people as there is no cause why men should any more say how shall wee knowe God How shall wee be sure that hee is neere vs How shall wee worship him How can wee call vppon him God therefore hath cut off all occasions of fond curiosities by shewing himselfe to his people And the same agreeth now fitly vnto vs. For when God published his lawe in mount Horeb although he had then chosen the ofspring of Abraham yet was it his intent to giue foorth a doctrine that should continue to the worlds end Then let vs vnderstand that God in manifesting himselfe by voyce meant to barre all images not onely in respect of the Iewes but also in respect of vs too And therefore wee see that their beastlynesse is so much the greater which nowadayes mainteine this corruption concerning images in the Popedome for they alledge that this was spoken for the Iewes not for vs Verily as who should say that Gods manifesting of himselfe by voyce and not in shape of man or of any other liuing creature serued not for all ages but onely for the people of olde time Againe what is to bee sayd of the reasons that are alledged through the whole holy scripture serued they but onely for a time or rather ought they not to stand fast for euer Esa. â—â— 25. â—â— Beholde Esay vpbraideth the Iewes that they had disfigured the maiestie of God And why To whome haue yee likened me sayth he The complaint y t God maketh is this dooth wood or stone resemble me As for them they be but dead corruptible thinges Doth it not wel appeare then that dishonor and wrong is offered to my being when men goe about after that sorte to represent mee vnder suche shapes Now is God chaunged since that tyme Is hee not the same that he was Then if hee had no lykenesse to wood and stone in olde tyme neither is hee lyke them now And therefore it followeth that this neither ought to be nor can bee restreined to any one time but must continue for euer Furthermore whereas the Papistes alledge that Gods restreyning of idolatrie so straitly was because the Iewes were so much inclyned to superstition I would with all my hart that it were in their power to amend men and to drawe them from their error But what The world sees it is all one still For if euer the Iewes were fleshed in their foolishe vanities the world is neuer a whit amended now but rather become woorse As soone as men doe thinke vppon God by and by they wil needes haue somewhat that resembleth their owne kinde and thereupon they fall to making of images And when they once haue any thing to gase at they cling to that and their deuotion is tyed to it so as they neuer goe about to lift vp their heartes to heauen to worship God and to call vppon him Wee see this with our eyes What a beastlynesse then is it to say that onely the Iewes were forbidden to worshippe images that it is lawfull for vs nowadayes to doe it Yea but we see how the new testament also doth speake of it For the reasons as well of Moses as of the prophetes which wee haue touched already Iohn 5.21 are alledged by Saint Paul Act. 17.24 who saith that men went astray or rather vanished away in their owne imaginations Rom. 1.21 and turned al things vpside down and falsifyed Gods trueth wheÌ„soeuer they made any counterfeit of him whether it were in the lykenesse of man or of beast Doth Saint Paul speake there but onely of the Iewes Yes and euen in the Sermon which hee maketh in the seuenteenth of the Actes hee speaketh not to any one people alone Act. 17.28 â—9 but to all the heathen vniuersally And to the same purpose he alledgeth them a saying of their owne heathen wryters For it is written by a heathen Poet that wee bee Gods generation Aratus Saint Paul reasoneth hereuppon if wee be the generation of God is it either comely or reasonable that wee shoulde make him any image either of woode or stone golde or siluer None of these thinges can resemble him But wee
4.8.11 For in the Epistle to the Hebrewes the Apostle applieth this doctrine to all the faithful euen of purpose to withdraw them froÌ„ ouer great carefulnes he saieth Thy God will not forsake thee neither will he forget thee Now if we could once be throughly perswaded that God watcheth ouer vs and that he will prouide for al our necessities it is certaine that we should not bee so ouerplunged in our earthly affections wee should not bee turned away froÌ„ the seruing of him neither shold we be letted to minde the spirituall life but wee should passe through the world vse the creatures as though wee vsed them not bicause wee would consider that wee had yet further to goe Thus ye see the effect that we haue to gather of this lesson is that where our Lorde sheweth vs y t his commanding of the Saboth day to bee kept hath a spirituall meaning yet notwithstanding men shal not faile to finde the same profitable to them and that God will blesse them for it if they looke rightforth to him and be not too eagre in seeking their earthly commodities And by the way wee bee warned that if any haue authoritie ouer others they must not despise their neighbors though they be their inferiours And this reacheth very farre For wee must not interprete it onely of menseruants and womenseruants but also of the poore of such as are not of authoritie or estimation of all vnderlings subiects of all such as to our seeming are not worthy to be compared or matched with vs in respect of the worlde For wee see what the pride of men is Although there be no cause why we should aduaunce our selues yet doth euerie of vs couet some preheminence Now then if we be so high minded that euerie of vs could finde in his heart to ouerpeere his neighbour yea eueÌ„ though there be no reason why what will we do if we be aduanced in deede Looke vpon such as sit in seat of Iustice they beare theÌ„selues in hand y t the whole world as ye wold say was made for none but theÌ„ except God bridle theÌ„ by his holy spirit shewe them y t they ought to walke in all maner of mildnes not oppresse those that are vnder their charge but rather behaue theÌ„selues as fathers account of their subiects as of their children yea that bicause God honoreth theÌ„ therefore they ought to liue in the greater humilitie As for those that preache Gods worde and haue y e charge to direct others if they think they ought to bee exempted from the common sort despise other men woe worth them For it were better for them to breake their neckes in going vp into the Pulpit than not to straine theÌ„selues to be the first y t should leade a godly conuersation liue quietly with their neighbors shew theÌ„selues to be sheepe of the flocke of our Lord Iesus Christ. But yet for all this it is true y t rich men may well be serued by the poore If a man haue menseruantes womenseruantes for wages he will not set his seruant aboue himselfe at the table neither will he lay him in his owne bed but yet notwithstanding all superioritie we must come to this point Gen. 9.6 y t we be knit togither as one flesh that all of vs are created after the image of God If we considered that as many as come of Adams race are our owne flesh bone ought it not to moue vs vnto kindnes though we were as wild beastes one to another When the Prophet Esay ment to reproue men for their vnnaturalnesse Esa. 58.7 he said thou shalt not despise thine owne flesh There ought I to behold my self as in a lookingglasse namely in as many men women as are in the world Marke y t for one point But there is yet more namely that the image of God is printed in all men Therefore whensoeuer I goe about to oppresse any man I not only despise mine owne flesh but also hurte Gods image as much as in mee lyeth So then let vs mark well that by this text God meant to shewe to all such as are in authoritie estimation and to all such as are richer than others to all such as are in any degree of honour that they ought not to abuse those y t are vnder their hand nor to vex or tormeÌ„t theÌ„ out of measure but euermore to beare in minde how wee bee all descended of Adams race are all of one kinde yea that al of vs haue Gods image printed in vs. That is the thing which we haue to note specially now that our Lorde Iesus Christ is come downe to vs and hath abased himselfe to condemne all pride Phil. 2.7 and to shew that there is none other meane to serue God than w t lowelines 1. Cor. 12.13 Ga. 3.27.28 moreouer hath made vs all members of his body as well seruants vnderlings as maisters superiors so as there is no distinction in y t behalf When we come to our Lord Iesus Christ and haue an eye to him wee must follow him And seeing that all of vs both great and small are members of his bodie and hee is our head it is good reason that euerie of vs should fashion himselfe like to his neighbors And besides that seeing that God hath shewed himselfe a father more familiarly to vs than he did to them that liued vnder the Lawe let the same mooue vs to maintaine brotherly loue among vs. Thus ye see further what we had to remember vpon this place Howbeit there is yet one poynt more concerning Gods ordaining of this monument to put the Iewes in rememberaunce That they had bent as wretched bondslaues in the land of Egypt And wee knowe that they were naughtily and cruelly handled there Now forasmuch as they would faine haue bin borne withall in y e case and God hearkened to them wheÌ„ they sighed and groâ—ed Exod. â—â— therefore doeth he tell theÌ„ that they also ought to doe the like to others And this containeth a good lesson which is y t if wee consider our selues we may continually be induced to discharge our dueties On the contrarie part if we be cruell towards our neighbors it is bicause wee bee as ye would say besotted in our own ease think not vpon our wretchednes miserie He y t hath suffered hunger and thirst bicause he hath longed to bee succoured at his neede will thinke thus with himselfe when he sees a poore man Go to I my selfe haue bene in the like necessitie and I would haue bin glad to haue bin succored mee thought that other men ought to haue had pitie vpon me to releeue me Now say I if a man bethinke him of such things when he beholdeth a poore man in neede will it not make his heart to relent Yes verily but what for that When we be at our ease we
outrage and they that doe so are worse than wild beastes Yea and if that that disposition was condemned euen among the heathen by the lawes of men much more shall it be condemned by the Lawe of God And therefore let vs learne to submit our selues to him not after our owne imagination but according to his owne nature But forasmuch as he is a spirit Iohn 4.24 he will haue vs to serue him with such soundnesse that besides the restrayning of our feete and handes our heartes also must be submitted vnto him and that with such subiection and obedience as our whole indeuour be to shew by our deedes that we be his true children in as much as we maintaine brotherlinesse with all those whom he hath called to the same alyance with vs. Nowe let vs kneele down in y e presence of our good God with acknowledgment of our faults praying him to make vs feele them better and that wee considering howe hee hath bounde vs to our neighbours and will haue vs to shewe the reuerence y t that wee beare towardes him by abstaining from all euill wrongfull dealing may liue in such brotherly loue one with another as the chiefe marke that we shoote at may bee to honour him as our father and to suffer our selues to bee gouerned by him and by his holy spirit according to his word so as we may bee strengthened more and more in it knowing that his reaching of his hand to vs is to the end to guide vs and to hold vs vnder his protection That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth c. On Tewsday the ij of Iuly 1555. The xxxviij Sermon which is the ninth vpon the fifth Chapter 18 Thou shalt not bee an Aduouterer SAint Paul speaking of the life of Christians and hauing exhorted them to the feare of God addeth y t they must walk vprightly and soberly Now it is not to be doubted but that the same is to be referred to the second table of the law Wil we then obserue the things that our Lord hath commaunded vs in the second table It is not ynough for vs to hurt no maÌ„ either in his person or in his goods but besides this rightfulnesse it is required that we should liue stayedly and honestly as is declared in another place And in the former text of the Epistle to Titus which I haue touched Tit. 2.12 hee saith that we were redeemed by the grace of our Lord Iesus Christ to the intent we should liue in the feare of God in this world and also in sobernesse and vprightnesse 1. Tim. 2.2 In another place to Timothie he saieth that if there bee good gouernment so as the Magistrates doe their duetie we shall liue vprightly and honestly in godlinesse And as touching the feare of God it is the same spirituall seruice that we haue spoken of before which coÌ„sisteth of our pure worshipping of him by indeuouring to trust in him by calling vppon him and by yeelding him his deserued reuerence and in respect of our neighbors it consisteth of knowing howe wee ought to behaue our selues one towardes another These are the two pointes that he setteth downe heare The first which is vprightnesse is that wee offer no man any violence extortion or deceite as in respect of his goods and the other which hee setteth downe by the name of honestie sobrietie or stayednesse is that there be no loosenesse wantonnesse leawdenesse or vnrulinesse in our lyfe Wee haue seene that in expounding the commaundement where GOD forbadde to kill I told you how he meant that we should abstaine from all outrage and iniurie and not onely that but also that wee shoulde indeuour to liue quietly with our neighbours and not suffer any man to be troubled And is it so When wee come to treating of goods it shall bee declared that wee must not play the theeues nor beare false witnesse against our neighbours which things pertaine to Iustice or vprightnesse Nowe if wee will yeelde euerie man his right we shal doe no hurt nor wrong to any bodie and as touching goods also wee shall not attempt to rob any of their substance But here God interlaceth a lawe that forbiddeth to commit adulterie that is comprehended vnder the terme of sobrietie or stay ednesse For although we steale awaye no mans goods nor be murtherers and barreters yet if wee bee vnchast wanton or of beastly conuersation we must not thinke that God is contented with vs. Vprightnes Sobernes are things inseparable for God hath ioyned them togither in his lawe and we see that he confirmeth it by his Apostle who largely expoundeth the thing y t is here touched in fewe words And therfore if we wil haue the true meaning of this text wee must vnderstand that God commaundeth vs here to leade an honest and chast life so as there be no dishonestie nor loosenesse in vs. That is the effect of this commandement True it is that here we be expresly forbidden to commit Adulterie that is to say to breake the faith of mariage by intising other mens wiues to naughtinesse But let vs also weigh y e thing that I haue touched here namely how that vnder one particular God comprehendeth the whole and setteth vs downe the thing that ought to mislike vs euen of nature to the end we should abhorre all maner of whoredome the more I told you yesterday that when men are tempted to doe euill they beguile them selues weening that the fault is but small and so from the lesser they proceede to the greater Contrariwise to hold vs in awe God setteth before vs the sins that are heynousest to y e end we should be striken with feare aforehand and not bee ledde so easily to commit any fault As if he should say beware ye fall not for it will make ye to breake your necke beare not your selfe in hand that you shall but slide for the fall will bee deadly and therefore take heede of it Thus ye see in effect why God proceeded in such order in his law why he speaketh not now generally of all whoredome but of Adulterie which is the breaking of Mariage Nowe wee knowe that if any thing ought to bee taken for holye in the whole life of man it is the fayth which the husbande plyghteth to his wife and the wife to her huâ—bande In deede all the couenants and promises y t we make ought to be kept faithfully Psa. 〈…〉 But if wee compare them together it is not without cause that mariage is called the couenant of God Prou. 2.17 For in so saying Salomon sheweth that God is the Lorde of mariage and therefore that if the husband breake the promise which hee hath made to his wife hee is forsworne not onely towardes her but also towardes God In lyke case is it on the womans behalfe Shee doth wrong not onely to her
be a traitour to God and yet if he crie out against them by and by he shal bee answered what now The Gospell teacheth you to win all men by gentlenes Did not Iesus Christ cal sinners louingly vnto him by forgiuing them their faultes Nowe then shoulde the preachers of the Gospel vse such rigour Verily as who shoulde say that Iesus Christes will were that men shoulde abuse his grace to stablish the kingdome of Sathan that sinne might haue full scope 2. Cor. 10.4.5.6 and men winke at it and let it passe vncondemned Nay contrariwise he saith that by the Gospel hee exerciseth a iurisdiction to condemne the whole world Beholde the thing that he ameth at is that when we be tolde of our naughtinesse wee shoulde bee so ashamed of it as wee shoulde not knowe whither to flee for refuge but onely to his grace and that wee shoulde bee vtterly confounded in our selues Therefore let vs marke well howe wee bee forbidden to diffame our neighbours vpon any hatred or euill will but yet wee bee commaunded on the contrarie part to blame the euill and to rebuke them lustily that doe amisse to the ende wee may assay to bring them to good againe and also make other men take heede that they bee not corrupted by euill examples This wil be the better vnderstoode if on the one side wee take y e meaning of our Lord Iesus Christ where hee saieth that whosoeuer calleth his brother foole Matt. 5 22. shall bee in daunger of hell fire and whosoeuer doeth but grunt at him is alreadie damnable And on the otherside whereas it is saide that wee must rebuke the fruitlesse workes of darkenesse Eph. 5.11 let vs abhorre the euill as sainct Paul himselfe saith auouching to the Corinthians that if the Gospell bee preached as it ought to bee 1. Cor. 14.24 25. they that heare it shall bee constrained to glorifie GOD by casting themselues vppon the earth that is to say by beeing ashamed of their sinnes And why Because they be brought to light where as they were hidden before Whereas their sinnes were not knowen they see themselues as it were diffamed before GOD and that it is not for them to hide themselues any more Then if I doe but grunt of ill will against my neighbour yea though it cannot be saide that I haue called him naughtipacke vnthrift or foole but that I haue but onely nodded my head at him or made but a flirt at him with my finger behold it is a false witnessing before God And why For I despise my neighbour and am desirous to shame him And what moued me thereto The misliking of him which I haue conceiued against him But on the contrarie part if I bee desirous to giue my neighbour good counsell and to seeke his weldoing so as I am not ledde by any euill affection but I woulde procure his welfare as much as in me is I may well say vnhappie man looke to thy selfe it seemeth that thou intendest to sell thy selfe to the deuill wilt thou bee a slaue vnder that cursed bondage Thou shewest indeede that thou art witlesse and starke madde seeing thou wilt receiue no warning Wilt thou needes perish so vnhappily Go like a wretch as thou art euerie man ought to spitte in thy face I may alledge all this to a man and yet doe him no wrong For why I coulde not otherwise reclaime him When I see that Sathan hath so hardened him that hee had neede to bee quickened vp with maine strokes of the hammer I may deale thus vehemently w t him and it is the next way to couer his faultes For to what intent doe I so but that they shoulde be pardoned at Gods hande and that he should no more be diffamed to the worldward It greeueth me to see him pointed at with the finger it greeueth mee to see him a laughing stocke to al men it greeueth me to see him set as it were vppon a scaffolde for all men to gase at I say this geere greeueth mee and therefore I labour to bring him into the right way againe In so dealing there is no wrong at all But yet for all this we must not take leaue to bee ouer bitter For although wee bee verie well minded and bee not caried with any euill intent yet may wee soone doe amisse Gal. 6.1 if we be too sharpe in rebuking And therefore doeth Sainct Paul warne vs expresly to deale mieldly in rebuking such as haue offended And why Consider saieth hee that thou thy selfe also maist fall Therefore let vs bee mielde and gentle to our neighbours as wee woulde they shoulde bee to vs in like case But howe soeuer the worlde goe let vs speake of vyces without colouring of them and let vs indeuour lustilie to correct offenders according as they bee able to beare and after as wee see them disposed and let charitie and brotherly loue moue vs thereunto for if wee pray God to guide and gouerne vs in this case by his holy spirite the thinges that are spoken roundly and charitablie cannot bee counted an iniurie Yee see then that the way for vs to keepe this commaundement is to beware that wee doe not so much as once open our mouthes to speake one worde of rayling or slaundering vppon enmitie or euill will and yet notwithstanding to rebuke offenders plainly and mieldly as wee would that others should do to correct vs in like case if neede required If we vse this vprightnes then shall we not bee false witnesses against our neighbours Furthermore let vs marke that where as Falsehoode or Falsenesse is spoken of wee bee not onely forbidden to inuent or forge any lye so as the thing that wee speake shoulde bee contriued without any colour of trueth but if a man doe maliciously marre deface or disgrace the thing that is not euill of it selfe beholde it is alreadie a false witnessing According wherevnto it is saide that the parties which gaue euidence against our Lorde Iesus Christ Matt. 26.60.61 that he had saide Destroye yee this Temple and in three dayes I will builde it vp againe were false witnesses and yet not withstanding it is verie certaine that Iesus Christe had saide so and that hee had spoken the selfe same wordes with his owne mouth Why then are the reporters of them called false witnesses The reason is because they wrested the wordes of the sonne of GOD to another sense than hee had spoken then and therevpon went about to ground their owne furie and to charge him with wicked slaunders as though hee had spoken of the meteriall temple of Ierusalem whereas he ment his owne bodie Col. 2.9 which is the very temple wherein dwelleth the sulnesse of the whole Godhead for he is God manifested in the flesh 1. Tim. 3.16 So then we see in fewe wordes that the falsenesse which God condemneth here is not the contriuing of some lie nor the forging of some thing that was neuer done
is all one as if a wife should hearken to a bawde that came to whisper hir in the eare By and by we be corrupted and so wee commit foule whoredome against God when we falsifie the faith that we haue plighted him in Baptisme We cast away his law and stain al religion when wee swarue neuer so little from the pure Religion Wherefore let vs beare well in minde that as oft as this word God commeth to our rememberance God must be all alone And if wee accompanie him with any creatures he forsaketh vs as backsliders and as folk vnworthy to haue any thing to doe with him bicause wee vouchsafed not to yeelde him his deserued honour that is to wit to take him for our onely Lord but haue vnhallowed that name by imparting the same to creatures or rather to our owne dreames And herewithall let vs marke that it is not ynough for vs to reserue to the liuing God the tytle of the onely God but all that euer belongeth vnto him must also abide vnminished and vnappaired As howe His meaning is not alonely to be called the onely God but also to be acknowledged to be almightie and to be our father and Sauiour which hath all authoritie ouer vs to gouerne vs in whom wee ought to put our whole trust and whom wee ought to call vpon Those are the chiefe things which wee ought to minde when mention is made of the honoring of the onely one God Trueth it is that the Papists will well ynough say that S. Michael and S. William are not their Gods but yet for all that they worship them yea euen the stockes of them Although they hope to scape by this shift that the images are not the Saintes themselues whome they pray vnto but onely rememberances set vp there to represent them yet is it expressely against Gods forbidding And againe we see that they cannot by any meanes discerne the difference how God will bee worshipped when they intangle themselues after that maner with their idols of stone and timber whereby they surmise themselues to represent their Saints True it is y t they countenance the matter with the termes of Doulia Latria which they themselues vnderstand not saying that they serue their puppets and yeelde reuerence vnto God for that is the thing which they meane by those woordes But surely God is much beholden to them in y t they shew that they doe but honour him and in the meane season serue their idols Againe is it not a holy thing to pray vnto God Yes for it is y e very seruice that he requireth as it is saide in the fiftith Psalme So then we see that the world doth dally too shamelesly with God Psal. 50.15 in corrupting his seruice so lewdly yea and that it is too detestable a thing that men should runne astray so after so cleare and open reuelation or discouerie of thinges as is contained in the Gospell And therefore it behooueth vs so much the more to stand to this doctrine knowing that our Lorde will haue vs tyed wholly to himselfe alone so as there may be an inuiolable vnion betwixt him vs. Which thing will come to passe if wee holde our selues simply within the boundes and listes of his word so as we giue no enterance to mens inuentions nor suffer our mindes to wander at rouers but hearken to the thinges y t are contayned in the holy scripture not only say amen to them readily with our mouthes but also settle our faith throughly vppon the thinges that are proceeded out of the mouth of our God Now let vs kneele downe in y e presence of our good God with acknowledgement of our faults praying him to make vs feele them better than wee haue doone so as wee may knowe more and more wherein wee bee bounde vnto him and not thinke to discharge our selues thereof lightly but bend our selues wholly to him and to his seruice not hauing any other intent or desire than to keepe his holy Lawe and seeing wee bee yet verie farre off from it so that straine wee our selues neuer so much wee stop in the middes of our waye let vs flee for succour to the forgiuenesse of our sinnes praying him to vouchsafe to receiue vs to mercie and to beare with vs in such sort as he neuer ceasse to guide vs with his holy spirit though wee deserue to bee vtterly shaken off at his hand And therewithall it may please him so to open our eyes that wee beholding the brightnesse of our Lorde Iesus Christ may bee wholly rauished thereat to renounce these worldly things and our fleshly affections which carrie vs awaye so as wee may haue none other desire than to humble our selues vnder him to the ende that beyng striken downe in our selues wee may bee lifted vp at his hand by his woorde wayting till it please him to transfigure vs after his owne image at the latter daye That it maye please him to graunt this grace not onely to vs but also c. On Saturday the xx of Iuly 1555. The xlvj Sermon which is the second vpon the sixth Chapter 4 Hearken O Israel c. 5 Therefore thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy strength 6 And these woordes which I commaund thee this day shall be in thy heart 7 Thou shalt rehearse them to thy children and talke of them when thou art at home in thy house and as thou walkest by the way and when thou liest down and when thou risest vp 8 And thou shalt binde them as a signe vpon thy handes and they shall bee as frontlets written betweene thine eyes 7 Also thou shalt write them vppon the entries of thy house and vppon thy gates I Beganne yesterday to tell you wherefore Moses auoweth that There is but onely one God that is to wit bicause mē can neuer giue themselues to the seruing of the true God vnlesse they discerne him from all things imagined by the world For euerie man forgeth gods at his owne pleasure and the verie fountaine and welspring of all superstition and idolatrie is that men cannot bee contented with the liuing God but giue heade to their owne fansies and thereuppon builde a great sort of fables to beguile themselues Therfore it is requisit before all other things to know which is the true God that wee may holde our selues wholly vnto him and worship him simply without adding any thing at all to his word For as soone as any thing is mingled thereunto by and by it is corrupted And here is expresse mētion made of the God of Israel bicause God must needes haue manifested himselfe or else wee could neuer haue knowen him For where are the wings wherewith we should flie to so infinite a height as to comprehēd the Maiestie of God But when it pleaseth him to reueale himselfe to vs by his word it is as though he came downe to acquaint himselfe with vs
all corruption Yea but it is a token that they doe ill knowe themselues when they beare themselues in hand that they be far other than God hath reported them to bee Behold God warneth vs of our frailtie and telleth vs that if wee keepe companie with the wicked they shall rather drawe to euill than we shall bring them backe to good and therefore it behoueth vs to keepe vs out of their companie And if we thinke the contrarie what wil come of it In the ende wee shall finde that all our weening was but fondnesse and follie and therefore let vs rather learne to obey God But heere it might be demaunded whether it be not lawfull for the faithfull to haue any company with the wicked I told yee already that we must not goe beyond the bondes that God hath set God giueth vs leaue to indeuour as much as is possible for vs to bring them backe againe which are out of y e way of saluatioÌ„ For as for the thinges that were spoken concerning the Amorrhytes and the people that were their neighbours they take not place so rigorously nowedayes as though God gaue vs the sworde in our hand to slea all that were against vs but euery of vs must haue an eye to his owne state and to the chardge which God hath committed vnto him Rom. 13 4. 1. Pet. 2.14 Magistrates are armed with the sworde to punish those whom God bringeth to their handes and to put this doctrine in vre Let vs looke among vs what the holy Scripture telleth vs namely that wee should bee fayne to get vs out of the world 1. Cor. 5.10 if wee shoulde not in any wise bee conuersant with the wicked For why The whole earth is full of them and therefore we must nedes dwell with them But after what maner In such sort as we haue neither acquaintaunce nor familiaritie with them For those are the yokes that cupple vs togither When men fall to eating and drinking with the wicked and creepe into acquaintance with them and become friendes to them it is not possible but that they must be corrupted and God offended with it That is a thing which we haue to marke concerning this text Neuerthelesse if we be in companie with the wicked let it be for necessities sake and so soberly as they may not bee able to infect vs with their naughtines nor by any meanes turne vs aside from the right way or froÌ„ the feare of God and honest behauiour of lyfe Lo how farre foorth we may be conuersant with the wicked But to intangle our selues with them and to haue familiar acquaintance with them is a manifest teÌ„pting of God And if we say there is such strength stedfastnes in vs as they can not winne vs wee deceiue our selues Verily as who should say that God knoweth vs not better than wee our selues doe It is not a diuelish ouer-weening when wee goe to worke after that fashion And specially when wee fall to contracting of mariages with them is it not as it were a plundging of our selues into naughtinesse If a man see a dispiser of God which hath a daughter like hir father and hee goes and matcheth himselfe with hir is it not as good as an vtter renouncing of God I goe and giue my daughter and to whome To a wicked man to a naughtipacke that hath not one sparke of honestie in him whose life is wholy out of order I make the silly shepe a pray and cast it into the wolues throte and what a crueltie is that Is it not all one as if I sacrificed my daughter vnto Moloch Yes for he draweth hir away from obedience to God to put hir into the hand of the deuill and to turne hir vnto all naughtinesse Againe if a man match his sonne with a yong woman that is euill conditioned and an idolatresse in whome hee seeth no religion nor vertue is it not as good as if he should goe poison his sonne True it is that the wife to mennes seeming hath not authoritie ouer her husband But yet it is a deadly plague for a man to be matched with a wicked wife For surely one woman of naughty behauiour shall rather mar ten men than ten good husbands shall win one leawd woman that is set vpon wickednesse And that doth experience shewe The wife shall sooner marre his husband by hir allurementes and temptations I wot not how than the husband shal reclaime his wyfe and bring hir backe againe to good And therefore let vs not thinke it straunge that God should tell the Iewes heere that if they giue their sonnes and daughters to the Amorrhytes Hethites Chananites Heuites Iebusites and such like people they should by and by bee turned away to idolatry And heereunto he addeth a threat That they shal be rooted out and that is according to that which I haue sayde already For it doeth them to vnderstand that God will be continually among them In deede it was a woord of singular ioy that God would dwell among them Exod. 11. â—â— â—â— â—â— for they might call vppon him at their neede and when they were distressed they might feele that he was at hande with them and therefore that they needed not to feare their enemies But yet for all that it behoued them to know that God being so neere vnto them would not suffer himselfe to be dispised And therefore let vs beare away this lesson that now specially seeing God hath vouchsafed to giue vs his word 〈…〉 1 Cor. 〈…〉 wherby he assureth vs that he wil be neere at hand to vs yea and that he will haue vs to bee his temples to dwell in by his holy spirite let vs learne I say to giue our selues in such wise vnto him that whereas there are sinnes and infirmities in vs as in deede there are mo than is requisite it may please him to correct them and rid vs of them from day to day And forasmuch as hee hath taken vs vnder his protection yea and made his dwelling place among vs let vs bee stirred vp by meanes thereof to liue in so much the greater awe seeing he is become so neighbourly and familiar vnto vs. Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs so to feele theÌ„ as wee may learne to mislike of our selues for them and as this cursed ouerweening may no more beare sway in vs to make vs liue after our owne liking but that we may forsake our owne fleshly reason and wisedome and couet nothing but to please him in all pointes and all respectes and that seeing he hath vouchsafed to shoule vs out from the wicked and to deliuer vs from their corruptions wee may learne to sanctifie our selues wholly vnto him and to profite more and more in his feare to the end that his glorie may shine forth in vs we be more more coÌ„firmed in his free adoption
much as a flie but it shall make with vs and against our enemies Likewise on the contrarie parte if wee haue prouoked Gods wrath and hee bee minded to make vs feele his vengeance although the whole worlde had linked themselues together to helpe vs yet notwithstanding all thinges yea euen to the verie flies shall be armed to execute his wrath against vs. This therefore is a thing that ought to make vs afraide when wee liue not as wee ought to doe and contrariwise which ought to giue vs singular hope and comfort so wee bee vnder the protection of our God Marke it then for a speciall point that whereas God auoweth that hee will sende Waspes his meaning is to shewe that hee hath incomprehensible meanes in his hande and that hee will cause all thinges to imploy themselues in his seruice to destroye his enemies and to helpe his people But yet hee sheweth his mightie power much better thereby than if he vsed myracles I meane in punishing the pride of such as trust in their owne strength and swell like Toades and beare themselues in hande that nothing can hurt them The despisers of God do make themselues beleeue that they can exempt themselues from all inconueniences either by their pollicie or by their power and cunning Heereuppon for wee knowe that men are readie to burst for pride vntill Gods spirite reigne in them God to humble them and to make them meeke subdueth them and ouermastereth them as they deserue True it is that God coulde confounde them at the first blowe and make them to feele such a heauenly force as were able to dant the whole worlde but hee will not deale so with them Howe then Hee vndermines them by such meanes as they neuer thought of and that is to scorne their fonde ouerweening the more which made them worse than mad and wherewith they had beene besotted before And that is the cause why hee sent flies and other vermin vppon Egypt rather than raised his Angles to destroye the Egyptians It is true that God wrought al manner of wayes to make them feele his power Hee sent darkenesse hee turned the waters into bloude and in the ende an Angel came and slewe all the first borne of their houses This was well done But yet Gods meaning was to pull downe the pride of Egypt by sending vermine to consume them Lo what men of warre God chooseth to wage battell for him when hee listeth to laugh mens loftinesse to scorne and to spite them that they may bee ashamed of it For by meanes thereof they come to knowe themselues whereas erst they forgate themselues Acâ— 12 2â— and bare themselues in hande that their owne power was wonderfull And indeede when wee reade that Herod was so consumed of wormes it ought to put vs in minde that God sent him a punishment sitte for him because hee had suffered men to call him a God Hee was not contented with the degree of a mortall man but hee woulde needs imagine that hee coulde transforme himselfe Therefore it was meete that hee shoulde bee abaced beneath all men and that the silthines of his bodie shoulde make him droppe in peeces so as hee shoulde seeke to murther himselfe with his owne hand Nowe then Gods handling of him after that fashion is to humble him the better And when wee reade this present text let vs looke that wee liue in the feare of our God and then wee may bee sure of his helpe so as wee may liue not onely among Waspes and Hornets and other such vermine but also euen among Dragons and wilde beasts according as it is saide in the fourescore and eleuenth Psalme Psal. â—â—â— that when wee bee in Gods keeping hee will mainetaine our life in such sort as the thinges whereof wee be most afraid shall not bee able to annoy vs. But on the contrarie part if wee become his enemies and despise his maiestie hee needeth not to make any great adoe in arming of himselfe to confound vs. For flies wil be able ynough to execute his vengeance Thus ye see what we haue to gather vppon this place Nowe againe Moses confirmeth the doctrine which wee haue hearde namely that the children of Israel shoulde not bee afraide of their enemies For God is among you saieth hee yea euen the stronge and terrible God First hee setteth downe heere that they shoulde not bee afraide of their enemies and afterwarde hee addeth the reason For God saith hee is among you And thirdly hee sheweth what manner a God the same is to the intent that the people shoulde not doubt but hee is mightie ynough and by comparing him to his creatures resolue themselues that it ought to suffise them if they had him on their side This is the summe of the thinges that are saide heere Now it seemeth at the first sight that heere is some contrarietie For hee had saide afore God will destroy all the enemies whom thou fearest and heere hee forbiddeth them to bee afraide Howe hang these two together Whereas hee speaketh of feare wee haue to note that when any daunger is apparant and threateneth vs wee feele the griefe thereof and wee must needes be afraide of it and it cannot be otherwise Nowe then in saying that God will destroye all those whom his people were afraide of Moses meaneth that although the enemies bee dreadfull of themselues yet shall not God bee hindered to destroy them And againe we haue to note also that God hath alwayes borne with the fainthartednesse of those that are his Indeede it was a fault in the people of Israel that they were afraide of their enemes for seeing they knewe themselues to bee in the tuition of their God they shoulde haue defiled all things that might haue abashed them Yet notwithstanding God beareth still with that default And although the people was vnworthy to bee succoured because of the fearefulnesse that proceeded of the saide infirmitie yet did not God cease to holde them still by the hande Neuerthelesse if God beare with vs his meaning is not to feede our vice or to foade vs in it when wee haue not such stoutnesse and constancie as is requisite It is true that God ceaseth not to haue mercie vpon vs for all that but howsoeuer the worlde goe yet is that fearefulnesse alwayes worthie to be condemned For let vs see from what spring it issueth If we had a perfite trust in our God it woulde put away all feare and wee might defie all that euer is against vs accordingly as Saint Paul saieth Rom 8.29 if God bee on our side Psal. 27.3 who shal be against vs And Dauid saieth If a Million of men of warre had beseeged mee yet woulde I not bee afraide Though I were in the darknesse of death yet if I may see God my sheepeherd and he shew me his sheepehooke I will rest my selfe vppon that and bee in quiet Therefore let vs marke well that our Lorde sheweth himselfe pitifull
which were worthier to haue beene preferred than wee â— Pet. 1.10 Gal. 4.1 and yet notwithstanding God kept them vnder like litle children whereas nowadayes hee dealeth with vs as with perfect men of full age and grouth Seeing then that God vseth such goodnesse and liberalitie towards vs haue we not the more cause to honour him But nowe let vs come backe againe to the matter which I was in hand with afore and shew yet further howe all the saide thinges may redounde to the benefiting and profiting of vs as well in faith as in the feare of God I haue tolde you alreadie that whereas God did put a difference betweene beastes declaring some to be cleane and some vncleane it was to accustome the Iewes vnto the spirituall cleannesse euen in eating and drinking True it is that God inioyned them sobernesse and temperaunce therein but he had yet a further respect which was that in all thinges they shoulde haue a care to be vndefiled and to haue such a stay of themselues as they might not bee steyned with the vncleannesse of the worlde Gods intent then was to giue them as it were a kinde of exercise to keepe them the better in vre We knowe howe men do take too large scope in eating and drinking For whereas the rest of their life doth put them in minde to pray vnto God and to take paines and to discharge themselues of their dutie when they take their repast they giue them selues to mirth and reioycing And it is lawefull for them so to doe so they keepe measure But what They so ouershoote themselues in the turning of a hande as a man might wonder to see their excesse of mirth This was the cause y t God woulde haue his people put in mind of the sobernesse which we ought to vse in our eating and drinking al our life long that it might be as a bridle to restraine vs for after as our diseases bee so doeth God giue vs medicines for them Now as I saide afore there is more disorder in eating and drinking than in all our life besides And therefore it was requisite that our Lorde shoulde exercise his people in that behalfe And for the same cause did he deliuer them instructions to warne them that they ought to behaue themselues purely in all things and to put them alwayes in minde thereof Ye see then that the first point which wee haue to remember vppon this text is that God telleth the Iewes that forasmuch as hee had chosen them to be his owne inheritance they ought to dedicate themselues to him euen in things that concerne the outward conuersation and to absteine from worldly corruptions not intermedling themselues with the vices of the heathen after our common maner which we knowe to bee alwayes tending vnto euill Gods will was to holde them in that awe And nowe wee see howe it is no more than needeth For why True it is that the ceremonie continueth not nowadaies for our lord Iesus Christ hath set vs in greater libertie than the fathers were vnder the law Col. 2.14 but yet is not the pith of it put away that is to wit that we should liue soberly vnder the feare of our God cutting off all corruptions and abridging our selues of all libertie of hauing to doe with the lustes of the worlde What though the vnbeleeuers doe beare with themselues too much should we doe so too Seeing that our Lord telleth vs that wee be his temples so as he dwelleth in vs by his holy spirite 1. Cor. 6. â—â— Rom. 1â— â— 1. Cor. 5 1â— â— Cor. â— 1 and that he woulde haue vs to be as sacrifices vnto him so as wee shoulde offer vp both our soules and bodies vnto him dayly is it lawful for vs to cast our selues into the vncleannesse of the worlde without anie regard how to represse it Then let vs mark well that although the ceremonie be no longer in vre yet the lawe in it selfe is not doone away but that God inioyneth vs the same sobrietie at this day whereto he meant to leade the people of olde time by the meanes that were agreeable to that time Againe sith we see what priuiledge God giueth vs let the same mooue vs the more to yeelde our selues freely vnto him If we compare our selues with the fathers of olde time we shall finde that God led them but as yong babes and yet were they as Angels among mortal meÌ„ If we look vpon the life of Abraham what a perfection of holinesse shall we find there As much is to be saide of the rest of the Patriarkes and Prophetes and yet neuerthelesse yee see howe God held them in darkishnes giuing them but a small tast of his grace insomuch that his shewing of Iesus Christ vnto them was but a far off But we in these dayes haue much further preheminence for God sheweth himselfe fully vnto vs and we haue the spirite of adoption whereby we may crie with full mouth Rom. 1.13 Col. â— â— Eph. 12.13 that God is our father euen wee that come of the heathen and had no acquaintance with God but were vtterly vncleane and to be short were by nature cursed had none other heritage than death and damnation Nowe then is it not an inestimable priuiledge that God hath brought vs so neere to himselfe What is to be doone then Seeing that God allureth vs more freely than he did y e fathers let vs be the more earnestly minded to serue him He dischargeth vs of the burthen as concerning the shadowes and figures what is to be doone therfore We must haue this willingnesse of giuing our selues to y e spiritual sobrietie which he requireth continually now stil as wel as he required it then Therfore let euerie man bethinke himselfe and inasmuch as God giueth vs leaue to eate of all manner of meates freely without exception that is to say of all such as may serue for our sustenaunce let vs haue this consideration with our selues Alas my God yet must I not abuse thy goodnes How manie waies doest thou shewe thy selfe liberall to me Therfore doeth it become me to bridle my selfe of mine owne accorde and to cut off all the wicked affections that reigne in me And first of all let vs put the doctrine in vre which Saint Paul setteth down in the thirteenth to the Romanes Rom. â—1 â—â— which is that wee bee not carefull for our fleshe at leastwise to fulfill the lustes thereof for that is a gulfe that can neuer be filled but onely looke to the susteyning of our bodies so farre foorth as they may bee maintained in good plight so vse Gods creatures as wee defile them not For although Gods creatures are permitted vnto vs yet doe we not cease to defile them by our vnbeleefe intemperance gluttonie or other abuses which we commit GOD sheweth that as now we may eate both of the Hare and of the Connie as wel as of the
Indeede I had not done it wittingly but yet had I not bin excusable for al that Then was I in danger to haue beene guiltie of murther and in what case were I then if I shoulde suffer such a fault to scape vnpunished Now then if a Iudge bethinke him not of these thinges it is a token that he hath no feare of God in him Therefore it behooueth vs so much the more to marke well this saying of Moses that y e Iudges eye must not spare the partie that hath done a fault worthie of punishment For it is but crueltie to vse such wrongfull mercie as maketh vs to runne headlong to the breaking of al order set by God and of all vprightnesse among men Now let vs kneele downe before the maiestie of our good God with acknowlement of our sins praying him to make vs so to feele them as we may be drawen to true repentaunce and learne more and more to repaire vnto him not tarying till hee hale vs thither by force but seeing hee vouchsafeth to allure vs so gently by his worde let vs come willingly vnto him and prouoking our selues forward become our owne iudges y t in condemning ourselues we may seeke to be acquit by his mercie And that it may please him to guide vs in the meane time as that being rid of our wicked affections cares that holde vs backe from comming to him we may shewe by our deedes that we be his true children and that we beare the marke of his holy spirit That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Tewsday the xvii of December 1555. The Cxvj. Sermon which is the fifth vppon the nineteenth Chapter and the first vpon the twentith Chapter 19 Thou shalt doe vnto him as he meant to haue done to his brother and so thou shalt rid away euill from among you 20 And others hearing thereof shal be afraid and not doe any such wicked deede among you from thenceforth 21 Thine eye shal not spare him but life for life eye for eye tooth for tooth hand for hand foote for foote The twentith Chapter WHen thou goest forth to warre against thine enimies and thou seest horses and Chariots and a greater multitude of people than thy selfe be not afraid of them For the Lorde thy God which hath brought thee vp out of the lande of Egypt is with thee 2 And when yee come neere to giue battell then shal the Priest come forth and speake to the people 3 And say vnto them Hearken ô Israel now that ye be come hither this day to giue battell to your enimies let not your heartes faint be not afraid neither be ye discouraged or abashed at the sight of them 4 For the Lorde your God goeth with you to fight for you against your enimies and to preserue you WE saw yesterday what punishment God ordeined for such as practise mischefe against their neighbours And that concerneth Iudges and such as haue the sword of Iustice in their hande But as for vs we for our parte ought to suffer the wronges patiently that are done vnto vs. Or else if we pursue them that they may be punished it must not be done of malicious spite nor with desire of reuendge but to the intent that the partie which is to be punished may bee kept from offending any more afterwarde and also that no outrages or violent dealinges may bee suffered least others shoulde growe bolde to doe so too but that all men may bee made to stande in feare by beholding the example of him that is punished And by this meanes wee see howe the doctrine of our Lorde Iesus Christ agreeth verie well with the doctrine of the Lawe For hee telleth vs that wee must not resist euill The Lawe commaundeth that hee which procureth the death of his Neighbour shall be put to death and not bee spared Nowe at the first sight heere seemeth to be some contrarietie But wee must consider to whome our Lorde speaketh when hee sayth that the offender must bee punished namely that hee speaketh to those whome he hath put in authoritie When hee saith resist not euill with euill hys meaning is that euerie of vs shoulde liue quietly and put vp wronges patiently rather than requite like for like And that is the cause why hee sayth in the fifth of Matthewe yee haue hearde howe it hath beene saide to the men of olde time Matt. 5.38 An eye for an eye and a hande for a hande but I say vnto you if a man strike you on the one cheeke turne him the other also and if a man take awaie thy Cloake bee willing to giue him thy Coate too or if hee take awaye thy Coate giue him thy Cloake too We see howe the Iewes abused the saide Lawe For vnder pretence that GOD woulde haue no iniuries to scape vnpunished they bare themselues in hande that euerie man might seeke to bee reuenged of his enemies But wee must in aniewise put a difference betweene the lawes of policie and the Lawes of GOD which require a perfection and serue to rule our heartes and affections by so as it is not Lawfull to procure harme to anie man though hee haue deserued it The ciuill Lawe and earthly policie giue men leaue to seeke amendes of the wronges doone vnto them and the Iudge is bounde to satisfie their demaunde but yet for all that if the partie that is wronged haue a malicious hearte and his accusing of his enemies is to bee reuenged of him hee is not excused before God Although hee haue right ministred vnto him before men and they say that his cause is good and lawefull yet for all that doeth GOD condemne him And why so Because as I tolde you before wee must bee patient For what vertue is it to bee friendlie to such as loue vs and to wishe no euill to such as doe vs pleasure and seruice Matt. 5.46 Doe not the heathen as much But if men vexe vs and put vs to shame and trouble and wee beare with it indeuouring to ouercome their euill by doeing good then doe wee shewe our selues to be Gods children and followers of his example who causeth his day sunne to shine both vppon good and badde Therefore let vs first marke this foretouched difference betweene the Lawes of policie and the Lawe of GOD which is spirituall and serueth to rule all the affections of a mannes hearte Nowe in policie there is no more to bee looked for but that no man attempt anie thing agaynst his neighbour that men doe one an other no harme that men worke no displeasure one to an other neither in goods nor in person nor in name and that whosoeuer offendeth bee punished But when GOD sheweth vs howe wee shoulde liue hee saith not onely refrayne your selues from euill and let him that offendeth bee punished but hee telleth vs also Matt. 5.28 that it is not
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
his bloudshed but also which shall then come to perfection when wee be vnited to him in the kingdome of heauen Nowe let vs kneele downe in the presence of our good God and father praying him to rid vs dayly more and more of our flesh and of all the corruptions thereof and to make vs so to feele our sinnes as wee may at leastwise bee sory that we haue offended him and desire to be ridde of them continually more and more proceeding still forewarde in the doctrine of repentance vntill we be fully brought home vnto him and that he will vouchsafe so to beare with vs as in the meane while we may by his holy spirit be drawen vnto him euen vntill we be come altogether home vnto him That it may please him to graunt this grace not only vnto vs but also to all people and Nations of the earth c. On Tewsday the last of December 1555. The Cxxiij Sermon which is the fourth vpon the one and twentith Chapter 18 If a man haue a sonne that is stubborne disobedient so as he will not harken to the voice of his father nor to the voyce of his mother and they haue chastised him and he will not obey them 19 Then shall his father and mother take him and bring him to the Elders of their Citie and vnto the gate of their place 20 And shall say to the Elders of their Citie This sonne of ours is stubborne and disobedient and will not harken to our voyce he is a ryottour and a drunkard 21 And all the men of that Citie shall stone him with stones vnto death And so shalt thou rid away the euill from thee that all Israell may be afrayde when they heare thereof HEere first of all is shewed what their charge duetie is which haue children and secondely that when children growe past amendment by their fathers mothers they must be rooted out bycause their doing is against nature and it is such an infection as prouoketh Gods wrath vpon the whole Countrey Nowe as touching the first point it is sayde that if a man haue a frowarde and stubborne sonne and that he haue done his indeuour to reforme him Here God presupposeth that the father and mother doe performe their duetie for their children are giuen them with condition that they must yeelde account of them If a man haue layde the brydle vppon his childes necke and let him playe the loose colte he is worthy to haue his eyes pickt out by him and all the euill that the childe doeth is to be imputed to his father because he was negligent in correcting him Therefore wee see heere as I sayde afore that Moses doeth here warne fathers and mothers to bee diligent in nurturing their children And if chastisement will not preuaile their children are to be taken for vtterly vnrecouerable Wherefore that wee may benefite ourselues by this text let vs marke well that he to whome GOD giueth children must haue a speciall care to bring them vppe well for that is a singular treasure which ought to be preferred before al the goods in the worlde Then if a man be slothfull and suffer his children to runne at randone is it not an vnthankefulnesse that offendeth GOD greeuously seeing hee despiseth the benefite and honour which hee had vouchsafed vppon him Must it not needes be that men are starke blinde when they make more account of some other thing in their house than of their owne children Some haue more care of their kine Oxen or Horses than of their children Euery man makes account of his wares of his Lands and of his Medowes and in the meane while they let the chiefe thing alone Worthy be they to bee sent to schoole to a certaine Heathen man who beeing in a house where all thinges were as finely furnished and dressed as could be deuised finding the good mās sonne to bee aranke slouin and euilnurtured did spit in his face saying I must needes spitte vppon this filth that is left heere As for those which are so diligent and watchfull about their marchandise their reuenewes their possessions yea and their Cattell insomuch as they take more care for their dogges and horses than for their children accordingly as wee see howe greate Lordes sette more store by their haukes and houndes than by their children Doe not such blinde wretches bewraye their beastlinesse that men may abhorre them as folke too too farre voide of all witte and reason Yet notwithstanding our Lorde telleth vs heere that if men or women haue children they must looke to the bringing vppe of them True it is that chiefly it is the fathers duetie but yet must not the mother also be barred of her right If a childe be so lustie as to say my mother is a woman he must goe and finde fault with GOD. For wee see heere howe the authoritie is giuen as well to the one as to the other so as God will not haue the father alone to haue the gouerning of the childe but that the mother also shoulde haue part of the honour and preheminence and that y e child which will not obey his mother shall be taken for past grace be condemned to death And therefore both of them ought to do their endeuour to the vtter most of their power For seeing that GOD hath honoured the mother it is good reason that shee on her side shoulde streyne her selfe to doe her duetie And it is not ynough for fathers and mothers not to giue their children leaue to doe euill or not to traine them thereunto but they must also nurture them and instruct them in goodnesse as nature it selfe sheweth If a father say As for mee I vpholde not my sonne in this euill I mislike of it but I can not doe withall it is a very simple excuse and it is not meete to be admitted or to be taken in account For it may be sayde vnto him thou art a very blocke for seeing thou art set in that place and he will haue thee to bee the maister of thy childe thou art but a dolt in that thou makest no countenaunce when thou seest him doe amisse So then lette vs learne that heere GOD requireth a carefulnesse in fathers and mothers that they shoulde take paines to teach their children and haue an eye to their behauiour and dispositions and that if there be any fault in them they correct it and be very diligent in that behalfe Nowe if onely negligence be so condemned though fathers and mothers allowe not of their childrens faultes what will become of them when they bolster them in their euill dooinges and cloke them as much as they can and are offended when any other bodie goes about to bring them into the right way from their vnthriftinesse And yet we see that parentes doe so Truely negligence is too common a thing for fathers mothers haue no further regard of their children than to receiue some seruice at their hands In
reigne of Dauid Saying That a starre should come out of Iacob the brightnesse where of shoulde reche vnto Israel and Moab shoulde bee subiect vnto them and humble himselfe vnder their feete And vndoutedly in the reigne of Dauid there was a figure of the kingdome of our Lorde Iesus Christ. Yee see then how Balaam was constrayned to speake in this sort mauger his beard and againe when Balac reproued him saying What meanest thou Thou art come hither at my charges and commest thou to deceiue mee for thou doest cleane contrary to that which thou didst promise mee And what can I do saith Balaam Is God like vnto men that hee shoulde change his purpose If he haue once decreed a thing it must needs be done it abideth for euer For hee altereth not ne changeth according to the lust of men Beholde how the false prophet speaketh in as excellent a style and manner of speech as can be of Gods vnchangeable truth Now because the Israelites should not think that Gods doing hereof was either because thy had deserued something or because they were better than the Moabites Moses sayeth afterwards That this was because God loued the Iewes To the intent therefore that he might be magnified for his freebestowed goodnes and that y e Iewes might humble them selues knowing that they had obtayned fauour at his hand by reason hee had chosen elected them of his owne good will he saith Thy God hath now declared how he loued thee Here we haue to note first of all that Balaam was such a false prophet as notwithstanding had some particular gift of prophecying from God and these be no contrary things that a man should haue the gift of prophecying and yet for all that abuse the gift of the holy ghost and turne it to a wicked purpose Wee see that also which S. Paul sayth in his Epistle to the Corinthians 1. Cor. 14. namely that they which had the gift of tongues of interpreting and such like things which were excellent in the Church had notwithstanding no regarde of edifyng of the Church and that many of them were not renewed in such sort by the spirit of God y t they sought to serue him Phil. 1.18 It may wel be therfore that men shal haue receiued excellent gifts to bee esteemed that they shall beare the markes of the spirit of God yet not haue the chiefe and principal thing of all y t is to wit the spirit of regeneration nor be so confirmed that they shall giue themselues ouer wholy vnto the seruice of God endeuour to make that auailable vnto them which they haue receiued by applying it vnto a good lawful vse wayting for the saluation which God setteth before them This may wel be And if this fall out in the Church that is to say to them which are of the housholde of faith what shal we think of Balaam the like so we see there is no inconuenience y t Balaam had the gift of prophecie yet for all that had many corruptions therewithal insomuch that he was an idolater vsed sorceries But what is the cause that God gaue him the knowledge of foretelling things to come for it might seeme y t by this meanes he setteth forth his name vnto open reproche It is true in deede that Balaam such like when they thus abuse the gifts of God do vnhallow y t which is holy that which they haue receiued of God Yet notw tstanding there was this respect y t God ment to leaue some witnesse of himself euen among the Infidels to the intent they might haue so much y e lesse excuse be so much the more conuicted if they would make ignorance their buckler As for example the Moabites forasmuch as they had not y e law therefore they had neuer knowen any thing of God except their fathers had left thē some smal remnant therof For Lot was not ignorant of it but beeing brought vp in his vncle Abrahams house he knew what religion meant As for the Moabites they were altogether estranged from it Howbeit there remained some small print therof y t they might be conuicted at the latter day y t if they had sought after God they might haue attained vnto him but because they were snarled in the multitude of superstitions which they themselues had deuised were growen cleane out of kinde they can seeke after no starting holes for they shal always be condemned for hauing a malicious wickednes in them and for turning aside from God so as they deserued to be blinded in y t fashion by y e deceits of Satan And thus yee se what is to be noted in the first place touching Balaam Now in y t Balac beleeued y t if Balaam once cursed y e people al should passe on his side wee see therby how men can neuer hold the mean but euen do swarue aside to some extremitie or other Gen. 2.7 It is true in deede y t when wee are blessed of y e prophets of God the same is a warrant vnto vs of his blessing But yet we must always haue an eye vnto God For if we teare him in pieces what shal we win therby But when men think to coniure God it is al one as if they would dismember him For they intend to seuer his iustice vprightnes from his truth his gratious goodnes from his mightie power God saieth y t when we be blessed of his prophets we ought to assure our selues that he ratifieth y e same in heauen When Abraham blessed Isaac when Isaac blessed Iacob when Iacob blessed his children it was no vaine blessing because it had his certaine force effect And why Because God had giuen vnto them this office And what is y e reason y t we are blessed at his hand when mē blesse vs with their mouth His wil is that men should beare this reuerence vnto his word by y e which he declareth him self here below vnto vs he cōmeth not downe alwayes from heauen in visible maner he sendeth not his angels at our plesure but those whome he hath ordeined his messengers are to declare his wil vnto vs. He wil be serued by them as by instruments to the intent he may make his blessings which he sendeth vnto men to profit them And therefore if we say that being blessed by the Prophets or by the priests we are assured y t God ratifieth the same in heauen we shal speake truly Yea verily if so be wee haue an eye vnto God be conformable vnto his wil. But if we dally with God wil haue him transforme himselfe at our beck let vs note y t he wil curse vs yea y t he will curse vs double when we vse him in that order For when God ordeined that the priestes should blesse the people it was to good effect purpose For it is expressely said in the sixth Chapter of Numbers Ye shall blesse my people in
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
neerer that our Lord commeth vnto vs the more would he haue vs giuen to doe good one to another And if wee doe the contrarie then must GOD stirre vp a people to come to spoyle vs because we haue not liued in peace like brethren ne knitte ourselues together like fingers of one hande This is the thing which wee haue to beare in minde touching this text Nowe where he sayeth And you shall be amazed at the sights which you shall see it is according to that which was sayde before Deut. 28 2◠namely that men shold be distraughted and grope at noone-day as doeth the blinde in the darke For if wee be borne withall so farre as to gather and plucke vppe our spirites to call vppon GOD and to bee patient in our afflictions it is a great grace and such a one as can not bee sufficiently esteemed But if our Lorde incourage vs not to repentaunce ne giue vs wherewith to asswage and diminish our sorrowes but all hope is taken away and we be as folke already forlorne so as we bee besides our wittes to see the naked sword continually before vs hauing no meane of remedie or succour at all that is a dreadfull threatning Neuerthelesse it is not sent without cause considering the hardenesse of hearte which is to bee seene in all men For vntill GOD haue brought vs to this straughtednesse we be altogether blockish and we haue the contrarie vice which is that we can verie well complayne when any thing doeth trouble vs yea and sometimes we lye as beaten downe but yet doeth not that make vs to come againe to God for we see howe euery man taketh the bridle in his teeth so as they shake off all feare and neuer thinke vpon that which is set downe heere And so we see howe men become blockish Now our Lorde would faine drawe them to repentaunce at leastwise if they were teacheable that is to say if they were not wilfull stubborne For he tryeth all manner of wayes to drawe vs vnto him This is the cause why hee doeth correct vs gently and as it were within compasse as with his litle finger But when hee seeth that that will nothing preuayle then must he bring vs to this kinde of woodnesse For vntill he hath les◠vs as men distraughted we wil neuer haue our minds peaceable and obedient we will neuer be wunne Therefore let vs marke well that this threatning is directed to such as stoope not at the first blowe when GOD hath warned them but goe on from euill to worse for then must they of necessitie come to this woodenesse Nowe he speaketh expresly concerning the sightes of the eyes For men doe blinde themselues as I haue sayde heeretofore persuading with themselues that they can escape by some mean in so much that although wee see the euill at hande yet ye woulde wonder to see howe wee holde on our course and care not for it according as the prophet Esaie speaketh of the wicked Isa. 28.15 saying that when the scourge passeth ouer the whole earth and the storme ouer taketh them all they bee not any whit mooued thereat After that manner doe the despisers of GOD speake and the number of them is infinite So then when men doe thus blinde their eyes and haue no respect at all to the plagues whereunto they be subiect but notwithstanding that they fall into infinite troubles out of the which they can not get out againe yet they holde on stil forasmuch as they be so frowarde Moses sayeth expressely in this texte You shall haue a sight before your eyes that is to say after that you haue beene a long while hardened in your vaine fantasies and haue flattered yourselues in your sinnes imagining that GOD should spare you and that you be as it were his mates and haue made a league with death and with the graue Isa. 28.15 according as the Prophet speaketh of it when as you haue beene thus a long while vntouched with any awe and haue deceiued yourselues in bearing yourselues in hande that your plague shall not last There shall come a sight that shall make your eyes to dazle in beholding the infinite mischiefes which you must bee faine to endure and which way so euer you turne your eyes whether it bee vpwarde or downeward foreward or backeward you shal see Gods hande continually pursewing you by reason whereof you shal be driuen into a madnes Let vs learne therefore to conuert this text to our benefite and whyle GOD doeth forbeare vs or at the least so moderate his plagues that wee be not thereby altogether ouerthrowen let vs feare him and lette vs bethinke ourselues howe sundrie wayes wee haue offended GOD insomuch that if he listed to deale rygorously with vs we shoulde then perish euerie minute of an houre And therewithall lette vs not tarrie till hee thunder downe vppon vs and powre out his curses vppon vs in such sorte as they may sinke into our verie bones but let vs returne to him and to his goodnesse And aboue all thinges when hee giueth vs the grace to foresee his plagues afarre off so as wee may say that others bee punished for our instruction lette vs take warning by their example and in such wise by faith receiue Gods corrections wherewith he threatneth vs as it may preserue vs from that sight whereof Moses speaketh heere to the intent that our Lorde strike vs not with such feare as we can not in anie wise thinke to receiue any recorde of his goodnesse by reason of our sinnes Nay rather that by putting this lesson of obeying him and of submitting our selues vnto him in vre wee may eschewe this foresayde amazednesse and not bee so oppressed as wee shoulde become like folke that were out of their wittes Let vs not come to such an extremitie neither let vs compell GOD to execute such Threateninges against vs. Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes beseeching him to vouchsafe to make vs so to vnderstande them as euery one of vs may be his owne iudge and turne to him before we be thereunto constrayned and that hauing willingly condēned ourselues bewailed out sins we may seeke to return to his obedience in such wise as the same may be to dedicate vs wholely vnto him And that in the meane while it may please him y t like as he hath sent vs the message of reconciliation by his gospell he will also giue vs y t grace to obtaine mercie of him forgiuenes of all our sinnes in the name of our Lord Iesus Christ and that resting thereupon we sayle not to walke alwaies in feare and that his bearing with vs through his fatherly goodnes may not cause vs to sleepe in our sinnes and to flatter ourselues in them but y t euery of vs may quicken vp himselfe vntil we be quite and cleane rid of them And that forsomuch as wee are to passe
Lorde thou art hee which made both heauen and earth thou hast all thinges in thy power and vnder thy dominion it is to thee that all honour is due vnto thee belongeth all power Thus much for that poynt Nowe must wee proceede to the second which is that wee so acknowledge him to bee our father that wee assure our selues of his loue and that hee hath care of our saluation For if wee bee at no further poynt than to acknowledge him to bee God it doeth but leaue vs alwayes in feare and in verie deede the maiestie of God doeth of it selfe terrifie vs insomuch that when as wee shoulde drawe neere vnto him wee deuise to flee away vntill the time that hee doeth assure vs of his fatherly goodnesse The chiefe poynt therefore is that hauing attributed all power and strength vnto him wee vnderstande also that hee hath chosen and admitted vs for his people and that hee will so holde vs in his custodie as wee may bee able to say that our life is altogether blessed for so much as hee hath seperated vs from the rest of the worlde and giuen vs priuiledge to call vppon him and to haue our recourse vnto him and to trust assuredly that hee will neuer forget vs but that hee will furnishe vs with all thinges that bee requisite not onely for this earthly life but also for our euerlasting saluation That then is the true knowledge of God and if wee proceede not to that poynt then are wee deafe blynde and senselesse Let vs euermore conclude that vntill wee haue learned to honour our God to submitte our selues wholly vnto him to doe homage to his maiestie and to repose all our contentment and rest in his gracious goodnesse and fatherly loue so as wee stay our selues altogether thereuppon assuring our selues that our saluation is sure in him if wee bee not at that poynt it is a token that wee knowe nothing and that wee bee still miserable beastes Wee may well say this and that but to what ende All is but confusion That is the thing which wee haue to remember concerning this Text. Nowe that this doctrine might bee of the more authoritie Moses speaketh in the name of GOD howbeit that it is hee himselfe that speaketh wherein there seemeth some contrarietie and loosenesse of matter For hee sayeth I haue lead you through the Wildernesse wee haue discomfited Sehon king of Hesebon and Og king of Bazan Thus doeth Moses followe this sentence as it were by a threed and sayeth I haue nourished you in the wildernesse and yet it was GOD that did it Meant he to vsurpe the honour that partayned to GOD alone when hee sayeth We did discomfite those kings Surely the matter is all one in that Moses speaketh in his owne person and in the meane while bringeth in GOD speaking also this doeth rather giue vs a profitable admonition to wit that although GOD speake to vs by the mouthes of mortall men whome hee ordayneth for that purpose yet must not wee therefore diminish the authoritie of his worde Let vs therefore honour God and yeeld obedience to his worde when it is declared vnto vs by men as if wee sawe him present among vs. That is the thing which Moses meant In very deede hee did acknowledge himselfe to bee a frayle man and hee exempted not himselfe from the rest of Adams children hee was a member of the Church But yet for all that forasmuch as hee was ordeyned to bee a minister of GOD and was to carry the worde in his name hee meant to authorise the woorde to the ende that it shoulde not bee lightly regarded not despised vnder pretence that hee which speaketh it is a creature The thing then in effect which wee haue to beare in mynde touching this place is that when wee reade the thinges that were written by Moses and by the Prophets and Apostles thereby wee vnderstande that GOD did rayse vp men to bee as instrumentes and woorking tooles of his holy Spirite and yet notwithstanding that hee will not haue our faith turned away from him vnder that pretence but rather that wee shoulde take holde of his power and maiestie by his worde and to yeelde due obedience thereunto Thus shoulde wee practise this place Nowe after this Moses addeth That their garmentes and apparell were not worne with oldnesse nor their shoes appaired for the space of fourtie yeres This serueth to aggrauate the peoples vnthankfulnesse to the ende they shoulde acknowledge themselues the more guiltie for not hauing acknowledged the goodnesse of GOD which had appeared so many wayes Let vs then consider well that the more GOD doeth multiply his benefites towardes vs and the greater diuersitie that there is of them hee vsing it as a meane to instructe vs after many fashions so much the greater and more heynous is the offence if wee profite not thereby True it is that notwithstanding although God giue vs a taste of his goodnesse and power but in some one only thing yet is that ynough to condemne vs if wee bee not edified thereby But when GOD multiplyeth his goodnesse by vttering his power to our eyes to our eares to our handes and to our feete so as the faulte is onely in the hardnesse of our heartes that wee bee not exercised in his benefites it maketh our sinne so much the greater Wherefore let vs beare well in mynde the meaning of Moses that wee may the better doe our endeuour to consider howe many wayes God hath made vs beholding vnto him and howe greate the diuersitie of his gracious doings is towards vs as in deede the number of them is infinite Let this I say the more inforce vs to sharpen our wittes that wee bee not dulheaded Whilest God sheweth himselfe to bee neere vs let vs not goe farre from him vnder colour that wee bee turned away alreadie but let vs gather our wittes to vs and consider wel howe he worketh towardes vs. And notwithstanding that our garmentes at this day bee not preserued after that miraculous manner yet let vs not omit to confesse alwayes that wee be cloathed through the free fauour of GOD and that if hee did not furnish vs with woll and all other thinges that serue to couer vs withall there woulde bee such a want as wee shoulde dye of penurie and wretchednesse and there woulde bee no meane to helpe it Let vs acknowledge this I say and let vs profit our selues better thereby than wee are wont to do Nowe Moses addeth more ouer that when the people came into the lande which was promised them then Og king of Bazan and Sehon king of Hesebon came foorth and gaue them battell and were discomfited by the people Moses doeth heere againe lay foorth the goodnesse of God such as hee had shewed it to that people Yet therewithall hee reprooueth them still for their leawdnesse and vnthankfulnesse This meeting of them came to passe contrary to the expectation of the people for they did not
rauished that hee had no care of himselfe Nowe therefore when he heard that the people would fall away from God there is no doubt but his heart was mortally wounded But what Yet must hee needes heare these tydinges full of sorrowe and anguish Heerein we see how God did exercise him euen vnto y e end We must not therefore suppose that Moses discharged his duâ—tie as it were with dailyaunce but that he had terrible hartbyting so as he was tossed too and fro and God gaue him alwayes dreadfull grypes of minde But yet neuerthelesse he did still continue And therefore when we see that matters fal not out as we wold albeit that we haue faithfully laboured and it seeme that our trauaile is vnprofitable and that Sathan will throwe downe that which we haue indeuored to set vp and thinges fall out to trouble and disorder let it not turne vs aside from the good way let it not repent vs that we haue serued our GOD let it content vs that our labour is acceptable vnto him for although it be not so profitable vnto men as were to be wished yet haue we done such a sacrifice vnto God as he doth receiue and accept Yea but yet if men fare litle the better thereby wee may be sorrie and sigh therefore Neuerthelesse we haue not lost our time because God liketh well of our dooinges That say I is the thing whereby the ministers of Gods worde should coÌ„fort themselues at this day when they see the worlde so drunken as we see it is and that in steede of going forwarde the greater part goeth backewarde and that whereas Gods worde is so preached vnto them that the very walles doe ring of it yet doe they but make a scoffe of it When we see such thinges let vs resort to God and say Alas Lorde thou knowest wherfore thou hast employed vs hereunto and albeit that thy doctrine be so slenderly receiued of the worlde yet is it alwaies a sacrifice of good sauour vnto thee according as Saint Paul sayth Beholde sayth he it behooueth our preaching to be as the sauour of death to many people 2. Cor. 2.15 They be the missebelieuing which be hardened against God but howsoeuer they fare that sauour is a sweete sent to our God forasmuch as it is his will that his Gospell should be preached vnto all creatures And all the faithfull in generall ought to apply the same to their owne vse specially when wee deale vprightly with men and they render vs euill for good For then it seemeth that the thinges which we haue indeuoured to doe for their welfare are taken in disdayne and by meanes therof we coÌ„monly repent vs by reason of our frailtie What then We must arme ourselues with stedfastnesse in this case And although there be neuer so great vnthankfulnesse in the world yet must we neuer be sorry that we haue obeyed our God No but the issue is not answerable to our desire There is no remedie Let vs be contented that our God alloweth our obedience So much concerning that point Moreouer whereas it is sayd that the people will rise vp God telleth of a change that whereas they shoulde holde them quiet vnder the bridle which God had giuen them they would rise vp proudly and stubbornely through inordinate desire seeke to shake off the yooke which was layde vpon their necke By the sight heereof we may learne what our owne nature is For it is certaine that heere God ment to shewe vs as in a glasse what wee be vntill such time as hee hath wrought in vs. Nowe then when we be taught in the doctrine of the Gospel what is our dutie but to hold ourselues quiet without wrenching either hither or thither as we be too much giuen by nature The word of God then must hold vs in and settle vs that we couet not newe changes euery day euery minute of an houre but that God may haue the obedience that is due vnto him and wee followe that which he commandeth vs. Thus ought the word of God to preuaile in vs to keepe vs quiet But yet we see howe the children of Israell dealt in that behalfe and howe they rose vppe that is to say that they changed and could not keepe themselues in the obedience of God At the same point are we Therefore let vs mistrust all our owne conceites When so euer any thought comes in our minde or whensoeuer we take any thing in hande let vs euermore suspect it for feare least wee shake off the yoke which GOD hath layde vppon our neckes and let vs vnderstande that God must guide vs to the ende Seeing then that we be so wauering by nature let vs learn to submit ourselues the better to the word of God not to enterprise thinges of our owne heades as who would say I will doe this I will doe that for as soone as we followe our owne wit and aduise we become stray beastes There is no more then for vs to doe but onely to liue in continuall obedience And for somuch as our Lorde hath shewed vs howe he would haue vs to walke let vs hold vs thereto not follow our tickling lustes to be carried too and fro by them After that manner are we to practise this place where it is sayde That the people would ryse vp after the death of Moses True it is that wee ought to haue our hearts alwayes lifted vppe to Godwarde but yet must they also bee brought lowe through humilitie and we must not lift vp ourselues with pride and presumption tâ— cast away that which hath beene taught vs. Nowe let vs kneele downe before the maiestie of our good God with acknowledgement of our sinnes beseeching him to vouchsafe to receiue vs to his mercie And forasmuch as wee know we bee no better than these whom we see here condemned euen before they were borne according as it is heere spoken of them which should succeede after the death of Moses let vs pray to that good God that seeing he knoweth the vices that be in vs that we bee not able to helpe it vnlesse he worke by his holy spirite he will therefore clense vs from all wicked affections and so subdue vs vnto him that though we be straied away by nature yet notwithstanding he suffer vs not to continue still in our iniquities but that being drawen vnto him as he hath once called vs thereunto we may continue constantly therein and so perseuere vnto the ende and that in the meane while hee will vpholde vs because he knoweth vs to be weake vntill hee hath fully restored vs by his power That it may please him to graunt this grace not onely vnto vs but also vnto all people and Nations of the earth c. On Wednesday the v. of May 1556. The CLXXVI Sermon which is the fourth vpon the one thirtith Chapter 17 Is it not because my God is not with me that these euils haue found me out
of God be not now obserued yet notwithstanding seeing we haue God with vs in the person of our Lord Iesus Christ and that Iesus Christ hath receiued and auowed vs for his Church and also authorised his Gospel according as we perceiue by this saying of his He y t heareth you Luk. 2â— 1â—â— heareth me and he y t refuseth you refuseth me Seeing say I y t we be at this point there nedeth none other proces to bee framed against vs. Let vs looke therfore that we withall reuerence and feare receiue the doctrine which is deliuered vnto vs in the name of our God to the end wee bee not iudged and condemned thereby at the last day According whereunto our Lord Iesus Christ threatneth the Iewes in an other place saying It is not I that will condemne you Iohn 〈…〉 but the word which you haue heard at my mouth shall be your iudge So then let vs take heed while our Lord allureth vs vnto him gently and let vs goe to him and let our whole seeking be to put ourselues as sheepe vnder the guiding of our sheepherd and then shal not the worde be a witnesse against vs nor serue to condemne vs but much rather we shal haue in y e law a certaine Pawne of our saluation and we shall see in the ende that it is not a vayne doctrine Wee see yet better by that which followeth that the malice and rebellion of the people was the cause why Moses vsed such seueritie For it is saide that he was verie mield and gentle 〈◊〉 12.3 and yet howe speaketh he What maner of speech doeth he vse I haue knowen you of long time to be very hardhearted and stubborne and at this day I perceiue not that you bee any whit amended nay ye bee rather waxen worse and worse ye bee become wilde beastes euermore rebelling against GOD and howe much more then will ye do so after my death As if he should say I knowe you to be such as wil neuer be good And nowe must I haue recourse to heauen and earth for I find no sufficient witnes among you I must call the senselesse creatures to shewe that the heauens and the earth albeit they haue neither reason nor vnderstanding shal appeare before GOD to crie for vengeance against you In speaking after this maner Moses might seem to bee the sharpest the roughest and the cholorickest man y t euer was and that was against his nature But what Hereby wee doe so much the better perceiue that the people were in maner vnreformable and past hope of recouerie and that there was none other way to deale with theÌ„ but after such a fashion And indeede if wee compare Moses with God what is al the mieldnesse that may bee in a mortall man in respect of the fountaine of all goodnes For albeit that Moses was of a meeke spirit so as there was nothing in him but meekenes and that he was as mielde as the scripture speaketh yet notwithstanding all the goodnesse which he could haue was but a little droppe of that which GOD had shed out vppon him by his holy spirite In GOD we finde all perfection of goodnes yet doe we see howe sharpe and rough he is against men And whence commeth that but of our greeuing of him Insomuch that hee is faine as ye woulde say to transforme himselfe because we cannot finde in our heartes to suffer him to behaue himselfe towardes vs as hee woulde in following his goodnes which is infinite and vnmeasurable in him So then we see that the frowardnes of the people of Israel was horrible seeing that GOD and his seruant Moses who bare the marke of the goodnes and meekenesse of his holy spirite were driuen to behaue themselues so roughlie And hereof wee may gather that when GOD chose that people it was not as we haue alreadie saide herebefore either for desert or worthinesse that hee founde in them And indeed Moses casteth it in their teeth saying Shoulde you thinke that GOD is bound to you If he haue aduanced you aboue al other nations giuen you anie dignitie or excellencie should you therefore boast your selfe thereof Nay you be a stiffe necked people which cannot bowe you be saith he rebellious and froward and therefore it is to bee concluded that God was not mooued to choose you but of his owne goodnesse Nowe that we haue found such frowardnes in the people of Israel let vs repaire to ourselues for the meaning of God is to teach vs at other folkes cost They which be deade so long while since be at this day set as it were on a stage God putteth them to reproch that they might serue for an instruction to vs. We heare that the people of Israel were froward stubborne and we see how God condemneth them discouereth their shame To what ende For our good for our learning Now then seeing that the childreÌ„ of Israel be put to shame here after such a sorte let vs learne to examine well whether there bee the like faultes in vs and surelie when we haue serched all thinges throughly we shall find that we be no lesse faultie than they For where is the readinesse to serue our God when hee calleth vs Wee be so slowe and so rechlesse as is pitie to see Neither is there onely slownes and slackenesse in vs but also wee cease not to kicke against him Howe manie wicked fansies haue wee which turne vs away from the simplicitie of faith Howe much are wee tempted of our wicked lustes which serue to make vs to kicke against our God How bee wee held down in this present worlde whereas wee shoulde mount vp vnto heauen Howe doe wee breake all manner of order which our Lorde hath set amongest vs for our welfare And albeit that for a time wee pretende some good desire and inclination yet it lasteth not wee bee changed from it with the turning of a hande so as we be caried nowe this way nowe that way euerie little ouerthwart is enough to make vs mislike of Gods worde And haue we once conceiued such misliking in the ende wee become like venemous Todes against God and wee see so manie examples thereof as is horrible Nowe therefore when wee haue well looked into our state wee shall bee constrained to confesse that we be no better than this people Wherefore let vs beware that the worde of God which is preached be not a Testimonie against vs at this day Yea and let vs not thinke it straunge though God reprooue vs sharpelie and send vs such rebukes as he did to the Iewes neither let vs say with such as settle themselues in their filthinesse Howe nowe God pincheth vs too harde Alas wee had neede to bee called vppon a hundred foolde more than we bee What must we then doe We must be more quiet towardes our God than we haue beene specially when he vseth roughnesse in his worde and that our sins bee
what neede wee haue to hearken to his doctrin and to rest theron But there are a great many of fantastical persons which thinke it ynough for them to haue taken some tast of y e Gospel And thereuppon it commeth that the world is nowadayes so full of vngodlynes as is seene euery where insomuch that the most part of such as haue heard y e Gospel become dullards worldlings and naughtipackes euen like dogs skorning all religion or else lotting it slippe like water as they say so as they passe not to continue still brutish yea and vtterly fenslesse The world at this day is full of such vermin and doung And what is the cause thereof The foresaid Rechlesnes finally also pride where through a great number do beare themselues in hand y t they haue knowledge ynough to rule themselues wel that it is needlesse now to learne any more and y t euery man may gouerne himselfe as he lifteth By reason wherof doctrin is despised god is vnregarded and therfore he must needs withdraw his spirit from such folke So then let vs learne to submit our selues with all lowlynes and carefulnesse to y â— general rule which god hath set in his church euen for euer which is that there shoulde bee men which should haue the charge to teach vs and that we should hearken vnto them and by that meane continue fast knit together in the obedience of our faith with indissoluble bond become one body in verie deede agreeing al in Gods truth and in the pure Religion Marke it therefore for a speciall point that we haue then the true token that we be of Gods flocke and of his Church when his word is purely preached among vs and euery of vs doth quietly receiue the doctrine at the mouth of such as haue the charge to preach it And therewithall as I haue saide afore it behooueth those which are called vnto that state to looke well to themselues that they surmise not to theÌ„selues a fantasticall dignitie in this world to make theÌ„selues ydols For wherefore be we shepherds but to giue men the foode of life In respect whereof it behooueth vs to bring folke vnto God and to holde them still vnder his gouernment And that is vtterly vnpossible to be done vnlesse gods word doe sounde and ring loude and shirle in our mouthes so as folk may haue their eares beaten therewith and be dayly prouoked to come vnto God and to sticke vnto him with such firmnesse and constancy as wee may neuer start away againe For in all ages men haue misused y e things which were ordâ—ined for their welfare specially vnto the people of God We see howe the Priests themselues stepped away vnder the law That is y e cause why y e Prophets crie out against them Esay 56.10 that they be dumbe dogs y t they be blinde watchmen y t God had set theÌ„ as on a high stage or watchtowre to the intent they should keepe good watch for the preseruation of the people of the true Religion But they were blinde Again he wold haue their mouthes open to teach that whensoeuer they saw any misbehauiour they should crie out against it with open throat as it is said in y e Prophet Esay Esay 58.1 But they haue bin as dumbe dogs they haue done nothing but fill their bellies and as for the people they past not though they weÌ„t al to destruction decay We see then how y t vnder the Lawe the Priestes did wickedly abuse their vocatioÌ„ insomuch y t whereas they were vtterly corrupted yet neuerthelesse they would needes take vpon them to bee men of great valor be named Prelates of the Church Howbeit in y e end when God had well rebuked them he giueth definitiue sentence of condemnation vpon them by his Prophet Malachie who was y e last of them Malach. 2.6.7.8 No no saieth he pretend no more y e name of your father Leuie say not any more y t God hath chosen you to the dignitie of Priesthood for Leuie walked in the feare of God kept his law and the verie condition whereupon God called you is that the lawe should be in your mouth so as men might seeke for learning at your hands and you be as Gods messeÌ„gers and Angels But you haue corrupted and falsified all thinges And therefore I also doe renounce you and disclaime you After that maner did God speake to the priests of old time Likewise let not vs thinke it strange nowadayes that these horned beastes of the Popedome doe still vsurpe the title of Prelates and Bishoppes and will needes bee worshipped vnder colour of vaunting themselues to haue the gouernement of the Church which indeede is a starkâ— lye for it behooueth vs to consider whether they bee set vp by God or no or whether they haue thrust in themselues or no. They haue no sure grounde For as it is saide in the fifth Chapter to the Hebrewes Heb. 5.4 No man ought to take authoritie vppon him in the Church for it is not for any man to intrude himselfe but it behooueth vs to be called Certaine it is that our Lorde Iesus Christ declaring the will of God his father and his owne will also ordeined not dumbe folke thereunto which shoulde but vaunt themselues with a two-horned Myter and such other gewgawes Hee meant not to play a pageant that men shoulde disguise themselues and in the meane while no man know to what purpose those things serued Hee intended not that men shoulde play murlimewes as one that coulde wel skill to mocke at God and all his doctrine by making of Crosses and blessing of Altars Our Lorde Iesus Christ did not put forth any such defilementes in his Church but Satan corrupted all things And therefore they which at this day doe terme themselues Prelates in the Popedome cannot alledge that they be sent of God nor that they ought to haue any authoritie or credite in the name of Iesus Christ. For hee disclaimeth them because they haue not any likenesse to his institution Sith it is so we may boldly conclude that in Popery there is no Church at al but a hellish Synagogue and that whosoeuer medleth there or thrusteth himselfe in among them forsaketh Iesus Christ and cutteth himselfe off as a rotten member from his Church Loe at what point the Papistes are It may bee that they will call vs heretikes and Schismatikes as they doe indeede Yea but they bee not our Iudges and wee may boldly laugh at the sentence which they giue vppon vs as vaine For wee haue our warrant in heauen who alloweth vs and holdeth them as accursed For we know that the true marke of sheepeherds is to preach Gods worde that men may inquire at their mouth howe to behaue themselues according to Gods will knowing that it is hee which sendeth them vnto vs. And therefore whensoeuer wee haue the Gospell purely preached vnto vs and that wee
prophete Speaketh in Gods name we must examine whether it be true or no. 682. a 10.20 How we may make God to Speake vnto vs. 915. a 10.20.30.40.50 The ende why God doth Speake vnto vs. 111. a 20. Looke Mouth Speaking To what ende Gods Speaking in olde time tended 9. a 50.60 Of Gods Speaking that it is not after the maner of men 1173. b 10 Speech Of a double Speech which God vseth in the scripture 946. b all In praising of God wee must not vse a common kind of Speech what then 1104. b 60.1105 a 10 Speeches Of the amiable Speeches of the scripture I exhort you I pray you c. 871. a 10.20 c. Spettle Why the papistes take Spettle when they baptise 919 b 10. Looke Baptisme Spirit The Spirite and the worde ioyned together of such as would diuorce them 678. b 10.20 and what spirite that is ib. 30 Howe men are charged and indited to greeue the good Spirit of God a notable place 1154. b 30.40.50.60.1155 a 10.20.1149 a 50.60 b 10.20.1057 a 10.20 In what respect it is sayde that the Spirite shall iudge the world 1099. b 60.1100 a 10 Two causes why God gaue not his Spirite to the Iewish people 1017. b 20 30.40 If God withhelde his Spirite from the linage of the wicked he cannot bee blamed of crueltie for it 190. b 50.60 191. a 10.20 What betideth such as are destitute of Gods Spirite 190. b 50 Men may beare the markes of Gods Spirite and yet not haue the principall thing of all to wit the Spirit of regeneration 805. a 40.50 Spirituall Howe Spirituall we ought to bee 207. b 10 Spite That a great number doe euen Spite God and wherein men spite him most 119. a 30.40 Not to beare any Spite to our aduersaries their rage against vs notwithstanding 1170. b 10. Looke Hatred and Malice Staffe Of the Staffe of bread and howe God breaketh it 353. a 40.50.60 b 10. Looke Bread Starres To marke the courses of times according to the Starres is lawefull 668. a 40.50.60 Statutes Howe men are saide to haue walked before God according to all his Statutes 905. b 40.50.60 Why Moses vseth so many wordes as Statutes commandementes rites ordinances and obseruations al tending to one effect 455. b 30.40.294 a 50.60 b 10. Looke Lawe of God Steale Of such as doe not onely Steale their neighbours away but steale themselues too from God and his church 847. b 10.20 Why God in one worde saieth Steale not 230. a 20.30 The commandement Thou shalt not Steale expounded 821. b 30.40 A lawe forbidding any man to Steale an Israelite and sell him 846. a 50. 60. c. Looke Theft Stealing Howe we ought to bethinke ourselues whē we see such Stealing of al things 978. b 10.20 Looke Filtching and Robberie Stewes Why the Iewes were forbidden to haue a Stewes among them and to what commandement that prohibition belonged 818. b 40 Stewes of harlots and common strumpets in Iuda 817. b 60.818 a 10. b 10 Stones The meaning of the twelue precious Stones which the High priest ware on his brest aloft vpon his ephod 502. b 10 Of great Stones whereon God commanded his lawe to be written 918. a 40.921 a 30 Two thinges noted by the lawe ingrauen in Stones 132. a 50.60 b 10 Storie To what purpose God meant to haue the Story of Og and Sehon registred in his lawe 85. a 40 What we haue to learne by the Storie of the graues of lust 411. a 50 The Storie of Balaam and his asse repeated at large 804. b 20.30.40 c. Stories With what minde and consideration we should reade the holie Stories 7. b 30.40 Stoutnesse That Stoutnesse is requisite in a iustice or magistrate 698. b 20.30 c. 695 a 10.20.30 and in other priuate men also ib. 40.623 b 40.50 Iudges must match their Stoutnesse with gentlenesse 624. a 10 A commendable Stoutnesse of Aaron and Moses 1201. a 40.50 b 20.1202 a 10 What is the foundation of true Stoutnesse courage and constancie 715. a 10 Stranger Of peruerting the right of the Stranger forbidden by Gods lawe 862. b all 863. all 931. b all Two reasons for vs to marke why God would not that his people should admit any Stranger to be their king 647. b 40.648 a 10 There is nowe no more Stranger as in respect of vs and why 611. b 60 Notable doctrine vppon these wordes God doth right to the Stranger 448. b 20.30 c. Who is a truly distressed Stranger and to be pitied c. 450. a 10.20 God setteth his armes or badge vppon the Stranger 449. a 40.50.60 Notable doctrine vpon this point thou wart a Stranger in the lande of Aegypt 210. a 60. b 10.20.30.40.50.60 Strangers What Strangers were priuileged as being of the body of the Iewish people 576. a 60 Strangers commanded to be prouided for and releeued of the Iewes common charge reade that place 569. b 40.50.60.865 a 40.50.60.867 b all 868. a 10 Why the Iewes had leaue to sell or giue the thinges to Strangers which were abhominable as in respect of themselues 562. b all what strangers he meaneth 563. a 20 Of such as are ashamed to bee called Strangers in this worlde and their inheritance 409. b 20 Though Strangers were not of the bodie of the Church yet were they bound in couenant and why 1028. a 10. 40 That the sutes of Strangers are not to be delayed in lawe 863. a 30.40.50.60 how they should be dealt withall ib. b all Howe greeuous a plague it is for vs to be robbed and spoyled of Strangers 979. a 10.20.30.40.50.60 b 10.20.30 Caluine teacheth the Strangers in Geneua what they ought to thinke with themselues for their safe shelter therein 283. b 60 Strangers might doe nothing contrarie to Gods seruice and what we learne thereby 211. all Whereto the liberty that had bin granted to Strangers to labour on the Sabboth day among the Iewes would haue drawne them 211. a 10.20.30 Straying Of Straying housholders straying children straying neighbours and of bringing them home 768. b 50.60.769 a 10.20 Of Straying cattell and bringing them home to the right owner 767. b 50.60.768 all Strength Of Gods Strength and whereto the same serueth in respect of vs. 318. b 30 That the vanquishing of our outwarde enimies is not to be ascribed to our owne Strength 376. b 50.60 377. a 10 Vnto whom we must impute y e Strength that we haue when wee ouercome our enimies 377. a 20.30.40.50 Of what Strength Moses speaketh whē hee sayeth That thou maiest bee strengthened 466. a 50.60 b 10 How men be ouerthrowne when they stay vpon their owne Strength 341. b 30.40 The worde Strength and what it serued to shewe 273. a 10.20 That it is vnpossible for vs to loue God with all our Strength 273. a 40 What thing must be the stay of all our Strength 1097. a 60. b all Howe the Iewes vnderstoode these wordes